42 ideas
| 21887 | Derrida focuses on other philosophers, rather than on science [Derrida] |
| Full Idea: We should focus on other philosophers, and not on science. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21888 | Philosophy is just a linguistic display [Derrida] |
| Full Idea: Philosophy is entirely linguistic, and is a display. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 9808 | Philosophy aims to reveal the grandeur of mathematics [Badiou] |
| Full Idea: Philosophy's role consists in informing mathematics of its own speculative grandeur. | |
| From: Alain Badiou (Mathematics and Philosophy: grand and little [2004], p.11) | |
| A reaction: Revealing the grandeur of something sounds more like a rhetorical than a rational exercise. How would you reveal the grandeur of a sunset to someone? |
| 21896 | Philosophy aims to build foundations for thought [Derrida, by May] |
| Full Idea: Derrida points out that the project of philosophy consists largely in attempting to build foundations for thought. | |
| From: report of Jacques Derrida (works [1990]) by Todd May - Gilles Deleuze 1.04 | |
| A reaction: You would first need to be convinced that there could be such a thing as foundations for thinking. Derrida thinks the project is hopeless. I think of it more as building an ideal framework for thought. |
| 21893 | Philosophy is necessarily metaphorical, and its writing is aesthetic [Derrida] |
| Full Idea: All of philosophy is necessarily metaphorical, and hence aesthetic. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21892 | Interpretations can be interpreted, so there is no original 'meaning' available [Derrida] |
| Full Idea: Because interpretations of texts can be interpreted, they can therefore have no 'original meaning'. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 20925 | Hermeneutics blunts truth, by conforming it to the interpreter [Derrida, by Zimmermann,J] |
| Full Idea: Derrida worried that hermeneutics blunts the disruptive power of truth by forcing it conform to the interpreter's mental horizon. | |
| From: report of Jacques Derrida (works [1990]) by Jens Zimmermann - Hermeneutics: a very short introduction 3 'The heart' | |
| A reaction: Good heavens - I agree with Derrida. Very French, though, to see the value of truth in its disruptiveness. I tend to find the truth reassuring, but then I'm English. |
| 20934 | Hermeneutics is hostile, trying to overcome the other person's difference [Derrida, by Zimmermann,J] |
| Full Idea: Derrida described the hermeneutic impulse to understand another as a form of violence that seeks to overcome the other's particularity and unique difference. | |
| From: report of Jacques Derrida (works [1990]) by Jens Zimmermann - Hermeneutics: a very short introduction App 'Derrida' | |
| A reaction: I'm not sure about 'violence', but Derrida was on to somethng here. The 'hermeneutic circle' sounds like a creepy process of absorption, where the original writer disappears in a whirlpool of interpretation. |
| 21895 | Structuralism destroys awareness of dynamic meaning [Derrida] |
| Full Idea: Structuralism destroys awareness of dynamic meaning. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21934 | The idea of being as persistent presence, and meaning as conscious intelligibility, are self-destructive [Derrida, by Glendinning] |
| Full Idea: The tradition of conceiving being in terms of persisting presence, and meaning in terms of pure intelligibility or logos potentially present to the mind, finds itself dismantled by resources internal to its own construction. | |
| From: report of Jacques Derrida (works [1990]) by Simon Glendinning - Derrida: A Very Short Introduction 6 | |
| A reaction: [compressed] Glendinning says this is the basic meaning of de-construction. My personal reading of this is that Aristotle is right, and grand talk of Being is hopeless, so we should just aim to understand objects. I also believe in propositions. |
| 21883 | Sincerity can't be verified, so fiction infuses speech, and hence reality also [Derrida] |
| Full Idea: Sincerity can never be verified, so fiction infuses all speech, which means that reality is also fictional. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21882 | Sentences are contradictory, as they have opposite meanings in some contexts [Derrida] |
| Full Idea: Sentences are implicitly contradictory, because they can be used differently in different contexts (most obviously in 'I am ill'). | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21881 | We aim to explore the limits of expression (as in Mallarmé's poetry) [Derrida] |
| Full Idea: The aim is to explore the limits of expression (which is what makes the poetry of Mallarmé so important). | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 4756 | Derrida says that all truth-talk is merely metaphor [Derrida, by Engel] |
| Full Idea: Derrida's view is that every discourse is metaphorical, and there is no difference between truth-talk and metaphor. | |
| From: report of Jacques Derrida (works [1990]) by Pascal Engel - Truth §2.5 | |
| A reaction: Right. Note that this is a Frenchman's summary. How would one define metaphor, without mentioning that it is parasitic on truth? Certainly some language tries to be metaphor, and other language tries not to be. |
| 21877 | True thoughts are inaccessible, in the subconscious, prior to speech or writing [Derrida] |
| Full Idea: 'True' thoughts are inaccessible, buried in the subconscious, long before they get to speech or writing. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction | |
| A reaction: [My reading of some Derrida produced no quotations. I've read two commentaries, which were obscure. The Derrida ideas in this db are my simplistic tertiary summaries. Experts can chuckle over my failure] |
| 21889 | 'I' is the perfect name, because it denotes without description [Derrida] |
| Full Idea: 'I' is the perfect name, because it denotes without description. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21878 | Names have a subjective aspect, especially the role of our own name [Derrida] |
| Full Idea: We can give a subjective account of names, by considering our own name. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21879 | Even Kripke can't explain names; the word is the thing, and the thing is the word [Derrida] |
| Full Idea: Even Kripke can't explain names, because the word is the thing, and also the thing is the word. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 9812 | In mathematics, if a problem can be formulated, it will eventually be solved [Badiou] |
| Full Idea: Only in mathematics can one unequivocally maintain that if thought can formulate a problem, it can and will solve it, regardless of how long it takes. | |
| From: Alain Badiou (Mathematics and Philosophy: grand and little [2004], p.17) | |
| A reaction: I hope this includes proving the Continuum Hypothesis, and Goldbach's Conjecture. It doesn't seem quite true, but it shows why philosophers of a rationalist persuasion are drawn to mathematics. |
| 9813 | Mathematics shows that thinking is not confined to the finite [Badiou] |
| Full Idea: Mathematics teaches us that there is no reason whatsoever to confne thinking within the ambit of finitude. | |
| From: Alain Badiou (Mathematics and Philosophy: grand and little [2004], p.19) | |
| A reaction: This would perhaps make Cantor the greatest thinker who ever lived. It is an exhilarating idea, but we should ward the reader against romping of into unrestrained philosophical thought about infinities. You may be jumping without your Cantorian parachute. |
| 9809 | Mathematics inscribes being as such [Badiou] |
| Full Idea: Mathematics inscribes being as such. | |
| From: Alain Badiou (Mathematics and Philosophy: grand and little [2004], p.12) | |
| A reaction: I don't pretend to understand that, but there is something about the purity and certainty of mathematics that makes us feel we are grappling with the core of existence. Perhaps. The same might be said of stubbing your toe on a bedpost. |
| 9811 | It is of the essence of being to appear [Badiou] |
| Full Idea: It is of the essence of being to appear. | |
| From: Alain Badiou (Mathematics and Philosophy: grand and little [2004], p.16) | |
| A reaction: Nice slogan. In my humble opinion 'continental' philosophy is well worth reading because, despite the fluffy rhetoric and the shameless egotism and the desire to shock the bourgeoisie, they occasionally make wonderfully thought-provoking remarks. |
| 3509 | Externalism may be the key idea in philosophical naturalism [Papineau] |
| Full Idea: Some people view an externalist approach to epistemology as the essence of philosophical naturalism. | |
| From: David Papineau (Philosophical Naturalism [1993], Intro) | |
| A reaction: I suspect philosophers avoid psychology and mental events, simply because they are elusive. Externalism is a theory about justification, and independent of naturalism as a metaphysic. |
| 21890 | Heidegger showed that passing time is the key to consciousness [Derrida] |
| Full Idea: Heidegger showed us the importance of transient time for consciousness. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 3513 | How does a dualist mind represent, exist outside space, and be transparent to itself? [Papineau] |
| Full Idea: Even dualists must explain how the mind represents things, but then their mind-stuff has so many special powers already (being outside space but in time, being transparent to itself etc.) that one more scarcely seems worth worrying about. | |
| From: David Papineau (Philosophical Naturalism [1993], 3.1 n1) | |
| A reaction: I share the exasperation. It is hard to see how a dualist could even begin to formulate a theory about HOW the mind does so many different things. Could Descartes get a research grant for it? Would we understand God if he tried to explain it to us? |
| 3514 | Functionalism needs causation and intentionality to explain actions [Papineau] |
| Full Idea: The functionalist approach to the mind needs to invoke assumptions about what desires are for and beliefs are about, in order to infer what agents will do. | |
| From: David Papineau (Philosophical Naturalism [1993], 3.2) | |
| A reaction: Isn't the idea that you discover what desires are for and what beliefs are about by examining their function, and what the agent does? Which end should we start? |
| 3510 | Epiphenomenalism is supervenience without physicalism [Papineau] |
| Full Idea: Supervenience is a necessary condition for physicalism, but it is not sufficient. Epiphenomenalism rules out mental variation without physical variation, but says mental properties are quite distinct from physical properties. | |
| From: David Papineau (Philosophical Naturalism [1993], 1.2) | |
| A reaction: I take full epiphenomenalism about mind to be incoherent, and not worth even mentioning (see Idea 7379). Papineau seems to be thinking of so-called property dualism (which may also be incoherent!). |
| 3511 | Supervenience requires all mental events to have physical effects [Papineau] |
| Full Idea: The argument for supervenience rests on the principle that any mental difference must be capable of showing itself in differential physical consequences. | |
| From: David Papineau (Philosophical Naturalism [1993], 1.8) | |
| A reaction: With our current knowledge of the brain, to assume anything less than this sort of correlation would be crazy. |
| 3515 | Knowing what it is like to be something only involves being (physically) that thing [Papineau] |
| Full Idea: Physicalism does not deny that there are conscious experiences, nor that 'it is like something to have them'. The claim is only that this is nothing different from what it is to be a physical system of the relevant kind. | |
| From: David Papineau (Philosophical Naturalism [1993], 4.2) | |
| A reaction: The implication is that no physicalist is an extreme eliminativist about consciousness, which seems to be correct. We all concede that weather exists, but have a reductive view of it. The key question is whether mind is reducible to physics. |
| 3512 | If a mental state is multiply realisable, why does it lead to similar behaviour? [Papineau] |
| Full Idea: If functionalism implies that there is nothing physically in common among the realisations of a given mental state, then there is no possibility of any uniform explanation of why they all give rise to a common physical result. | |
| From: David Papineau (Philosophical Naturalism [1993], 2.2) | |
| A reaction: This is the well known interaction problem for dualism. The standard reply is to accept interaction as a given (with no apparent explanation). A miracle, if you like. |
| 21880 | 'Tacit theory' controls our thinking (which is why Freud is important) [Derrida] |
| Full Idea: All thought is controlled by tacit theory (which is why Freud is so important). | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction | |
| A reaction: This idea is said to be the essential thought of Derrida's Deconstruction. The aim is liberation of thought, by identifying and bypassing these tacit metaphysical schemas. |
| 21886 | Meanings depend on differences and contrasts [Derrida] |
| Full Idea: Meaning depends on 'differences' (contrasts). | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21930 | For Aristotle all proper nouns must have a single sense, which is the purpose of language [Derrida] |
| Full Idea: A noun [for Aristotle] is proper when it has but a single sense. Better, it is only in this case that it is properly a noun. Univocity is the essence, or better, the telos of language. | |
| From: Jacques Derrida (works [1990]), quoted by Simon Glendinning - Derrida: A Very Short Introduction 5 | |
| A reaction: [no ref given] His target seem to be Aristotelian definition, and also formal logic, which usually needs unambiguous meanings. {I'm puzzled that he thinks 'telos' is simply better than 'essence', since it is quite different]. |
| 21884 | Capacity for repetitions is the hallmark of language [Derrida] |
| Full Idea: The capacity for repetitions is the hallmark of language. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21935 | The sign is only conceivable as a movement between elusive presences [Derrida] |
| Full Idea: The sign is conceivable only on the basis of the presence that it defers, and moving toward the deferred presence that it aims to reappropriate. | |
| From: Jacques Derrida (works [1990]), quoted by Simon Glendinning - Derrida: A Very Short Introduction 6 | |
| A reaction: [Glendinning gives no source for this] I take the fundamental idea to be that meanings are dynamic, when they are traditionally understood as static (and specifiable in dictionaries). |
| 21933 | Writing functions even if the sender or the receiver are absent [Derrida, by Glendinning] |
| Full Idea: Writing can and must be able to do without the presence of the sender. ...Also writing can and must he able to do without the presence of the receiver. | |
| From: report of Jacques Derrida (works [1990]) by Simon Glendinning - Derrida: A Very Short Introduction 6 | |
| A reaction: In simple terms, one of them could die during the transmission. This is the grounds for the assertion of the primacy of writing. It opposes orthodox views which define language in terms of sender and receiver. |
| 21894 | Madness and instability ('the demonic hyperbole') lurks in all language [Derrida] |
| Full Idea: Madness and instability ('the demonic hyperbole') lurks behind all language. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 21931 | 'Dissemination' is opposed to polysemia, since that is irreducible, because of multiple understandings [Derrida, by Glendinning] |
| Full Idea: The intention to oppose polysemia with dissemination does not aim to affirm that everything we say is ambiguous, but that polysemia is irreducible in the sense that each and every 'meaning' is itself subject to more than one understanding. | |
| From: report of Jacques Derrida (works [1990]) by Simon Glendinning - Derrida: A Very Short Introduction 5 | |
| A reaction: The key point, I think, is that ambiguity and polysemia are not failures of language (which is the way most logicians see it), but part of the essential and irreducible nature of language. Nietzsche started this line of thought. |
| 21885 | Words exist in 'spacing', so meanings are never synchronic except in writing [Derrida] |
| Full Idea: Words only exist is 'spacings' (of time and space), so there are no synchronic meanings (except perhaps in writing). | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |
| 3516 | The Private Language argument only means people may misjudge their experiences [Papineau] |
| Full Idea: I take the moral of the Private Language argument to be that there must be room for error in people's judgements about their experiences, not that those judgements must necessarily be expressed in a language used by a community. | |
| From: David Papineau (Philosophical Naturalism [1993], 4.4 n10) | |
| A reaction: These two readings don't seem to be in conflict, and the argument must have something to say about the communal nature of thought expressed in language. Language imposes introspection on us? |
| 9814 | All great poetry is engaged in rivalry with mathematics [Badiou] |
| Full Idea: Like every great poet, Mallarmé was engaged in a tacit rivalry with mathematics. | |
| From: Alain Badiou (Mathematics and Philosophy: grand and little [2004], p.20) | |
| A reaction: I love these French pronouncements! Would Mallarmé have agreed? If poetry and mathematics are the poles, where is philosophy to be found? |
| 21891 | The good is implicitly violent (against evil), so there is no pure good [Derrida] |
| Full Idea: Even the good is implicitly violent (against evil), so there can be no 'pure' good. | |
| From: Jacques Derrida (works [1990]), quoted by Barry Stocker - Derrida on Deconstruction |