57 ideas
| 8558 | One system has properties, powers, events, similarity and substance [Shoemaker] |
| Full Idea: There is a system of internally related concepts containing the notion of a property, the notion of a causal power, the concept of an event, the concept of similarity, and the concept of a persisting substance. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §07) | |
| A reaction: A nice example of a modern metaphysical system, one which I find fairly congenial. His notion of events is Kim's, which involves his properties. The persisting substance is the one I am least clear about. |
| 8559 | Analysis aims at internal relationships, not reduction [Shoemaker] |
| Full Idea: The goal of philosophical analysis should not be reductive analysis but rather the charting of internal relationships. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §07) | |
| A reaction: See Idea 8558 for an attempt by Shoemaker himself. The idea that there has never been a successful analysis has become a truism among pessimistic analytic philosophers. But there are wonderful relationship maps (Quine, Davidson, Lewis, Lowe). |
| 8952 | We reach 'reflective equilibrium' when intuitions and theory completely align [Fisher] |
| Full Idea: A state of 'reflective equilibrium' is when our theory and our intuitions become completely aligned | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 12.IV) | |
| A reaction: [Rawls made this concept famous] This is a helpful concept in trying to spell out the ideal which is the dream of believers in 'pure reason' - that there is a goal in which everything comes right. The problem is when people have different intuitions! |
| 13070 | If definitions must be general, and general terms can't individuate, then Socrates can't be defined [Aquinas, by Cover/O'Leary-Hawthorne] |
| Full Idea: Socrates has no definition if definitions by their nature must be in purely general terms, and if no purely general terms can succeed in uniquely singling out this signated matter. | |
| From: report of Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], 23) by Cover,J/O'Leary-Hawthorne,J - Substance and Individuation in Leibniz 1.1.2 | |
| A reaction: There seem to be two models. That general terms actually individuate the matter of Socrates, or that they cross-reference to (so to speak) define Socrates 'by elimination', as the only individual that fits. But the latter is a poor definition. |
| 11197 | The definitions expressing identity are used to sort things [Aquinas] |
| Full Idea: What sorts things into their proper genus and species are the definitions that express what they are. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.92) | |
| A reaction: This is straight from Aristotle, though Aristotle's view is a little more complex, I think. If the definitions 'express what they are', then definitions seem to specify the essence. |
| 8943 | Three-valued logic says excluded middle and non-contradition are not tautologies [Fisher] |
| Full Idea: In three-valued logic (L3), neither the law of excluded middle (p or not-p), nor the law of non-contradiction (not(p and not-p)) will be tautologies. If p has the value 'indeterminate' then so will not-p. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 07.I) | |
| A reaction: I quite accept that the world is full of indeterminate propositions, and that excluded middle and non-contradiction can sometimes be uncertain, but I am reluctant to accept that what is being offered here should be called 'logic'. |
| 8945 | Fuzzy logic has many truth values, ranging in fractions from 0 to 1 [Fisher] |
| Full Idea: In fuzzy logic objects have properties to a greater or lesser degree, and truth values are given as fractions or decimals, ranging from 0 to 1. Not-p is defined as 1-p, and other formula are defined in terms of maxima and minima for sets. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 07.II) | |
| A reaction: The question seems to be whether this is actually logic, or a recasting of probability theory. Susan Haack attacks it. If logic is the study of how truth is preserved as we move between propositions, then 0 and 1 need a special status. |
| 8951 | Classical logic is: excluded middle, non-contradiction, contradictions imply all, disjunctive syllogism [Fisher] |
| Full Idea: For simplicity, we can say that 'classical logic' amounts to the truth of four sentences: 1) either p or not-p; 2) it is not the case that both p and not-p; 3) from p and not-p, infer q; 4) from p or q and not-p, infer q. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 12.I) | |
| A reaction: [She says there are many ways of specifying classical logic] Intuition suggests that 2 and 4 are rather hard to dispute, while 1 is ignoring some grey areas, and 3 is totally ridiculous. There is, of course, plenty of support for 3! |
| 8950 | Logic formalizes how we should reason, but it shouldn't determine whether we are realists [Fisher] |
| Full Idea: Even if one is inclined to be a realist about everything, it is hard to see why our logic should be the determiner. Logic is supposed to formalize how we ought to reason, but whether or not we should be realists is a matter of philosophy, not logic. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 09.I) | |
| A reaction: Nice to hear a logician saying this. I do not see why talk in terms of an object is a commitment to its existence. We can discuss the philosopher's stone, or Arthur's sword, or the Loch Ness monster, or gravitinos, with degrees of commitment. |
| 11195 | If affirmative propositions express being, we affirm about what is absent [Aquinas] |
| Full Idea: If being is what makes propositions true, then anything we can express in an affirmative proposition, however unreal, is said to be; so lacks and absences are, since we say that absences are opposed to presences, and blindness exists in an eye. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.92) | |
| A reaction: See Idea 11194 for the alternative Aristotelian approach to being, according to categories. Do absences and lacks have real essences, or causal properties? The absence of the sentry may cause the loss of the city. |
| 8946 | We could make our intuitions about heaps precise with a million-valued logic [Fisher] |
| Full Idea: We could construct a 1,000,000-valued logic that would allow our intuitions concerning a heap to vary exactly with the amount of sand in the heap. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008]) | |
| A reaction: Presumably only an infinite number of grains of sand would then produce a true heap, and even one grain would count as a bit of a heap, which must both be wrong, so I can't see this helping much. |
| 15092 | Formerly I said properties are individuated by essential causal powers and causing instantiation [Shoemaker, by Shoemaker] |
| Full Idea: My 1980 paper said properties are individuated by causal features - the contribution they make to the causal powers of things, and also how their instantiation can be caused. Collectively, these causal features are the essence of a property. | |
| From: report of Sydney Shoemaker (Causality and Properties [1980], I) by Sydney Shoemaker - Causal and Metaphysical Necessity | |
| A reaction: The later paper worries about uncertainty over individuation. The view I favour is that 'powers' is a much better term for what is basic, and this allows 'properties' to be the complex notion we use in real life, as innumberable power-combinations. |
| 8543 | Genuine properties are closely related to genuine changes [Shoemaker] |
| Full Idea: Our intuitions as to what are, and what are not, genuine properties are closely related to our intuitions as to what are, and what are not, genuine changes. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §02) | |
| A reaction: A simple but brilliant insight. Somehow we must hack through the plethora of bogus properties and get to the real ones, cutting nature at the joints. Here we have the principle needed for the task. |
| 8551 | Properties must be essentially causal if we can know and speak about them [Shoemaker] |
| Full Idea: Only if some causal theory of properties is true can it be explained how properties are capable of engaging our knowledge, and our language, in the way they do. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §05) | |
| A reaction: Exactly. This also the reason why epiphenomenalism doesn't make sense about consciousness (Idea 7379). The fact that something has causal powers doesn't mean that it just IS a causal power. A bomb isn't an explosion. |
| 8557 | To ascertain genuine properties, examine the object directly [Shoemaker] |
| Full Idea: There is a plausible way of distinguishing genuine and mere-Cambridge properties. To decide whether an emerald is green the thing to do is to examine it, but a mere-Cambridge property is settled by observations at a remote time and place. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §06) | |
| A reaction: Scientific essentialism is beautifully simple! Schoemaker is good at connecting the epistemology to the ontology. If you examined a mirror, you might think it contained reflections. |
| 11201 | Properties have an incomplete essence, with definitions referring to their subject [Aquinas] |
| Full Idea: Incidental properties have an incomplete essence, and need to refer in their definitions to their subject, lying outside their own genus. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.93) | |
| A reaction: These are 'incidental' properties, but it is a nice question whether properties have essences. Presumably they must have if they are universals, or platonic Forms. The notion of being 'strong' can be defined without specific examples. |
| 15761 | We should abandon the idea that properties are the meanings of predicate expressions [Shoemaker] |
| Full Idea: I think we should abandon the idea that properties are the meanings of predicate expressions. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §04) | |
| A reaction: Right. I have Shoemaker on my side, and he is a distinguished and senior member of the philosophical community. I don't just prefer not to use 'predicate' and 'property' indistinguishably - philosophers should really really give it up! |
| 15756 | Some truths are not because of a thing's properties, but because of the properties of related things [Shoemaker] |
| Full Idea: Sometimes a predicate is true of a thing, not because (or only because) of any properties it has, but because something else, perhaps something related to it in certain ways, has certain properties. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §02) | |
| A reaction: I'm on mission to prize predicates and properties apart, and the strategy is to focus on what is true of something, given that this may not ascribe a property to the thing. |
| 15758 | Things have powers in virtue of (which are entailed by) their properties [Shoemaker] |
| Full Idea: There is a distinction between powers, and the properties in virtue of which things have they powers they have (n8: 'in virtue of' means that there is a lawlike truth, which turns out to be the properties entailing the powers). | |
| From: Sydney Shoemaker (Causality and Properties [1980], §03) | |
| A reaction: To me this is an ontology which rests something very clear (a power) on something very indeterminate (a 'property'). |
| 8547 | One power can come from different properties; a thing's powers come from its properties [Shoemaker] |
| Full Idea: It is possible to have the same power (e.g. being poisonous) in virtue of having very different properties. ..So it is in virtue of a thing's properties that the thing has the powers that it has. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §03) | |
| A reaction: This strikes me as an accurate and helpful picture. It means that true properties give rise to powers, and categorial or relational or whimsical properties must have their ontological status judged by that standard. |
| 8549 | Properties are functions producing powers, and powers are functions producing effects [Shoemaker] |
| Full Idea: Powers are functions from circumstances to causal effects, and properties (on which powers depend) can be thought of as functions from sets of properties to sets of powers. Maybe we should call properties 'second-order powers', as they produce powers. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §04) | |
| A reaction: He presents property as both a function, and a component of the function. This is the core picture on which modern scientific essentialism is built. See under Natural Theory|Laws of Nature. |
| 12678 | Shoemaker says all genuine properties are dispositional [Shoemaker, by Ellis] |
| Full Idea: I am against Shoemaker's strong dispositionalism, according to which all genuine properties are dispositional. | |
| From: report of Sydney Shoemaker (Causality and Properties [1980]) by Brian Ellis - The Metaphysics of Scientific Realism 3 | |
| A reaction: This is because Ellis argues that some properties are categorical, and are needed to underly the active dispositional ones. I think I side with Shoemaker, but this needs more thought. |
| 8545 | A causal theory of properties focuses on change, not (say) on abstract properties of numbers [Shoemaker] |
| Full Idea: My account of properties concerns those with respect to which change is possible; it is not intended to apply to such properties of numbers as being even and being prime. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §02) | |
| A reaction: You could argue that while these properties may not cause change, they are abstract powers. Being even allows division by 2, and being prime blocks it. I say patterns are the basis, and dividing groups of physical objects is involved. |
| 15757 | 'Square', 'round' and 'made of copper' show that not all properties are dispositional [Shoemaker] |
| Full Idea: Surely we make a distinction beween dispositional and nondispositional properties, and can mention paradigms of both sorts. ....It seems plain that predicates like 'square', 'round' and 'made of copper' are not dispositional. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §03) | |
| A reaction: It might be possible to account for squareness and roundness in dispositional ways, and it is certainly plausible to say that 'made of copper' is not a property (even when it is a true predicate). |
| 15759 | The identity of a property concerns its causal powers [Shoemaker] |
| Full Idea: What makes a property the property it is, what determines its identity, is its potential for contributing to the causal powers of the things that have it. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §04) | |
| A reaction: Does this mean that the 'potential' to act is the essence of the property, or is a property of the property, or is wholly identical with the property? Or is this just epistemological - whatever individuates the property for observers? |
| 15760 | Properties are clusters of conditional powers [Shoemaker] |
| Full Idea: A thing has a 'conditional power' when it has a power conditionally upon the possession of certain properties. ...We can then express my view by saying that properties are clusters of conditional powers. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §04) | |
| A reaction: His example is a knife-shaped thing, which conditionally cuts wood if it is made of steel. Shoemaker rejected this in 1998. Mumford/Anjum prefer the earlier view. Which is fundamental? Powers are simple and primitive. Properties are complex. |
| 15762 | Could properties change without the powers changing, or powers change without the properties changing? [Shoemaker] |
| Full Idea: Could a thing undergo radical change with respect to its properties without undergoing any change in its causal powers, or undergo radical change in its causal powers without undergoing any change in the properties that underlie these powers? | |
| From: Sydney Shoemaker (Causality and Properties [1980], §05) | |
| A reaction: I don't accept properties underlying powers, but these two questions at least force us to see how closely the two are linked. |
| 8552 | If properties are separated from causal powers, this invites total elimination [Shoemaker] |
| Full Idea: The disassociation of property identity from causal potentiality is an invitation to eliminate reference to properties from our explanatory hypotheses altogether. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §05) | |
| A reaction: Just as epiphenomenalism about consciousness is a step towards eliminativism. This seems to describe Quine's reaction to Goodman, in moving from predicate nominalism to elimination of properties. I agree with Shoemaker. |
| 4040 | The notions of property and of causal power are parts of a single system of related concepts [Shoemaker] |
| Full Idea: The notion of a property and the notion of a causal power belong to a system of internally related concepts, no one of which can be explicated without the use of the other. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §07) | |
| A reaction: Sounds good. It is hard to conceive of a property which has no causal powers, or a causal power that doesn't arise from a property. |
| 15765 | Actually, properties are individuated by causes as well as effects [Shoemaker] |
| Full Idea: I should probably modify my view, and say that properties are individuated by their possible causes as well as by their possible effects. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §11) | |
| A reaction: (This is in an afterword responding to criticism by Richard Boyd) He doesn't use the word 'individuate' in the essay. That term always strikes me as smacking too much of epistemology, and not enough of ontology. Who cares how you individuate something? |
| 8548 | Dispositional predicates ascribe powers, and the rest ascribe properties [Shoemaker] |
| Full Idea: By and large, dispositional predicates ascribe powers while nondispositional monadic predicates ascribe properties that are not powers in the same sense. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §03) | |
| A reaction: The powers are where the properties come into contact with the rest of the world, so you would expect dispositions to be found at that level, rather than at the deeper level of properties. Sounds good to me. |
| 9485 | Universals concern how things are, and how they could be [Shoemaker, by Bird] |
| Full Idea: Shoemaker contends that universals concern the way things could be, not merely the way any things actually are. | |
| From: report of Sydney Shoemaker (Causality and Properties [1980]) by Alexander Bird - Nature's Metaphysics 3.2.2 | |
| A reaction: If you want to retain universals within a scientific essentialist view (and I would rather not), then this seems like the only way to go. |
| 11205 | If the form of 'human' contains 'many', Socrates isn't human; if it contains 'one', Socrates is Plato [Aquinas] |
| Full Idea: If (in the Platonic view) manyness was contained in humanness it could never be one as it is in Socrates, and if oneness was part of its definition then Socrates would be Plato and the nature couldn't be realised more than once. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.100) | |
| A reaction: I suppose the reply is that since we are trying to explain one-over-many, then this unusual combination of both manyness and oneness is precisely what distinguishes forms from other ideas. |
| 8550 | Triangular and trilateral are coextensive, but different concepts; but powers and properties are the same [Shoemaker] |
| Full Idea: It is natural to say that 'being triangular' and 'being trilateral', though necessarily coextensive, are different properties. But what are distinct are the concepts and meanings. If properties are not meanings of predicates, these are identical. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §04) | |
| A reaction: A good test example. Being renate (kidney) and being cordate (heart) are different, because being cordate produces a thumping noise. Shoemaker's example is pretty much Phosphorus/Hesperus. |
| 13090 | The principle of diversity for corporeal substances is their matter [Aquinas, by Cover/O'Leary-Hawthorne] |
| Full Idea: In the view of Aquinas, while substantial form is the ultimate ground of identity and difference of angels, it is matter that provides a principle of diversity in the case of corporeal substances. | |
| From: report of Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267]) by Cover,J/O'Leary-Hawthorne,J - Substance and Individuation in Leibniz 5.2.3 | |
| A reaction: This is at least as good a proposal as their apatial location. There is more chance of reidentifying matter than of precisely reidentifying a spatial location. Two indistinguishable spheres remain the classic problem case (of Max Black, Idea 10195) |
| 8944 | Vagueness can involve components (like baldness), or not (like boredom) [Fisher] |
| Full Idea: Vague terms come in at least two different kinds: those whose constituent parts come in discrete packets (bald, rich, red) and those that don't (beauty, boredom, niceness). | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 07.II) | |
| A reaction: The first group seem to be features of the external world, and the second all occur in the mind. Baldness may be vague, but presumably hairs are (on the whole) not. Nature doesn't care whether someone is actually 'bald' or not. |
| 11202 | It is by having essence that things exist [Aquinas] |
| Full Idea: It is by having essence that things exist. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.94) | |
| A reaction: Compare Idea 11199, which gives a fuller picture. This idea seems to suggest essence as the cause of existence, which sounds wrong. Perhaps essence is a necessary condition of existence, but it is necessary that nothing indeterminate can exist? |
| 11203 | Specific individual essence is defined by material, and generic essence is defined by form [Aquinas] |
| Full Idea: Specific essence differs from generic essence by being demarcated: individuals are demarcated within species by dimensionally defined material, but species within genus by a defining differentiation taken from the form. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.95) | |
| A reaction: It clearly won't be enough to define an individual just to define its material and its shape. The material might also be essential to the genus, as when defining fire. Probably not very helpful. |
| 11200 | The definition of a physical object must include the material as well as the form [Aquinas] |
| Full Idea: Form alone cannot be a composite substance's essence. For a thing's essence is expressed by its definition, and unless the definition of a physical substance included both form and material, the definition wouldn't differ from mathematical objects. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.93) | |
| A reaction: This is the sort of thoroughly sensible remark that you only get from the greatest philosophers. Minor philosophers fall in love with things like forms, and then try to use them to explain everything. |
| 11196 | Essence is something in common between the natures which sort things into categories [Aquinas] |
| Full Idea: Since being as belonging to a category expresses the 'isness' of things, and belongs to all ten Aristotelian categories, essence must be something all the natures that sort different beings into genera and species have in common. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.92) | |
| A reaction: I like this because it is the essence which does the sorting, not the sorting which defines the essence (which seems to me to be a deep and widespread confusion). |
| 11208 | A simple substance is its own essence [Aquinas] |
| Full Idea: A simple substance is its own essence. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.103) | |
| A reaction: Aquinas takes complex substances to have their essences in various ways, but this thought is the basis of all essence. Presumably the Greek word 'ousia' names the key ingredient. |
| 8555 | There is no subset of properties which guarantee a thing's identity [Shoemaker] |
| Full Idea: There is, putting aside historical properties and 'identity properties', no subset of the properties of a thing which constitutes an individual essence, so that having those properties is necessary and sufficient for being that particular thing. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §05) | |
| A reaction: He asserts this rather dogmatically. If he says a thing can lose its essence, I agree, but it seems to me that there must be a group of features which will guarantee that (if they are present) it has that identity. |
| 8554 | Possible difference across worlds depends on difference across time in the actual world [Shoemaker] |
| Full Idea: The ways in which a given thing can be different in different possible worlds depend on the ways in which such a thing can be different at different times in the actual world. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §05) | |
| A reaction: Where change in a thing is possible across time in the actual world seems to require a combination of experiment and imagination. Unimaginability does not entail necessity, but it may be the best guide we have got. |
| 8941 | We can't explain 'possibility' in terms of 'possible' worlds [Fisher] |
| Full Idea: Explaining 'it is possible that p' by saying p is true in at least one possible world doesn't get me very far. If I don't understand what possibility is, then appealing to possible worlds is not going to do me much good. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 06.III) | |
| A reaction: This seems so blatant that I assume friends of possible worlds will have addressed the problem. Note that you will also need to understand 'possible' to define necessity as 'true in all possible worlds'. Necessarily-p is not-possibly-not-p. |
| 8947 | If all truths are implied by a falsehood, then not-p might imply both q and not-q [Fisher] |
| Full Idea: If all truths are implied by a falsehood, then 'if there are no trees in the park then there is no shade' and 'if there are no trees in the park there is plenty of shade' both come out as true. Intuitively, though, the second one is false. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 08.I) | |
| A reaction: The rule that a falsehood implies all truths must be the weakest idea in classical logic, if it actually implies a contradiction. This means we must take an interest in relevance logics. |
| 8949 | In relevance logic, conditionals help information to flow from antecedent to consequent [Fisher] |
| Full Idea: A good account of relevance logic suggests that a conditional will be true when the flow of information is such that a conditional is the device that helps information to flow from the antecedent to the consequent. | |
| From: Jennifer Fisher (On the Philosophy of Logic [2008], 08.III) | |
| A reaction: Hm. 'If you are going out, you'll need an umbrella'. This passes on information about 'out', but also brings in new information. 'If you are going out, I'm leaving you'. What flows is an interpretation of the antecedent. Tricky. |
| 15764 | 'Conceivable' is either not-provably-false, or compatible with what we know? [Shoemaker] |
| Full Idea: We could use 'conceivable' to say it is not provable that it is not the case, or we could use it to say that it is compatible with what we know. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §10) | |
| A reaction: Rather significant, since the first one would seem to allow in a great deal that the second one would rule out. Any disproof of some natural possibility founders on the remark that 'you never know'. |
| 8562 | It is possible to conceive what is not possible [Shoemaker] |
| Full Idea: It is possible to conceive what is not possible. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §10) | |
| A reaction: The point here is that, while we cannot clearly conceive the impossible in a world like mathematics, we can conceive of impossible perceptions in the physical world, such as a bonfire burning under water. |
| 8556 | Grueness is not, unlike green and blue, associated with causal potential [Shoemaker] |
| Full Idea: Grueness, as defined by Goodman, is not associated in the way greenness and blueness are with causal potentialities. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §06) | |
| A reaction: Expressed rather more simply in Idea 7296. 'Grue' is a characteristic production of a predicate nominalist (i.e. Goodman), and that theory is just wrong. The account of properties must mesh with the account of induction. |
| 11198 | Definition of essence makes things understandable [Aquinas] |
| Full Idea: It is definition of essence that makes things understandable. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.92) | |
| A reaction: The aim of philosophy is understanding, which is achieved by successful explanation. I totally agree with this Aristotelian view, so neatly summarised by Aquinas. |
| 11206 | The mind constructs complete attributions, based on the unified elements of the real world [Aquinas] |
| Full Idea: Attribution is something mind brings to completion by constructing propositional connections and disconnections, basing itself on real-world unity possessed by the things being attributed to one another. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.102) | |
| A reaction: This compromise story seems to me to be exactly right. I take it that we respond to the real joints of nature, but using thought and language which is riddled with convention. |
| 11207 | A cause can exist without its effect, but the effect cannot exist without its cause [Aquinas] |
| Full Idea: When things are so related that one causes the other to exist, the cause can exist without what it causes but not vice versa. | |
| From: Thomas Aquinas (De Ente et Essentia (Being and Essence) [1267], p.103) | |
| A reaction: This is open to question, if causes are supposed to be sufficient for effects. Presumably Aquinas would support the view that if the cause had not been, the effect would not have happened. But the current idea indicates the priority relation. |
| 8542 | If causality is between events, there must be reference to the properties involved [Shoemaker] |
| Full Idea: Any account of causality as a relation between events should involve, in a central way, reference to the properties of the constituent objects of the events. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §01) | |
| A reaction: This remark, with which I wholeheartedly agree, is aimed at Davidson, who seems to think you need know no more about an event than the way in which someone chooses to describe it. Metaphysics must dig deeper, even if science can't. |
| 8560 | If causal laws describe causal potentialities, the same laws govern properties in all possible worlds [Shoemaker] |
| Full Idea: To the extent that causal laws can be viewed as propositions describing the causal potentialities of properties, it is impossible that the same properties should be governed by different causal laws in different possible worlds. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §08) | |
| A reaction: [He has just asserted that causal potentialities are essential to properties] This is the dramatic basic claim of scientific essentialism, which grows out of Shoemaker's causal account of properties. Note that the laws are just descriptions. |
| 15763 | If properties are causal, then causal necessity is a species of logical necessity [Shoemaker] |
| Full Idea: My theory of properties as causal appears to have the consequence that causal laws are logically necessary, and that causal necessity is just a species of logical necessity. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §09) | |
| A reaction: Where he writes 'logical' necessity I would claim that he really means 'metaphysical' necessity. The point, I take it, is that given the existence of those properties, certain causal efforts must always follow from them. I agree. |
| 8561 | If a world has different causal laws, it must have different properties [Shoemaker] |
| Full Idea: If there are worlds in which the causal laws are different from those that prevail in this world, ..then the properties will have to be different as well. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §09) | |
| A reaction: The next question is whether the same stuff (e.g. gold or water) could have different properties, and I take the the scientific essentialism answer to be 'no'. So the actual stuff (substances?) would have to be different. |
| 8553 | It looks as if the immutability of the powers of a property imply essentiality [Shoemaker] |
| Full Idea: There is a prima facie case for saying that the immutability of the causal potentialities of a property implies their essentiality. ...If they cannot vary across time, they also cannot vary across possible worlds. | |
| From: Sydney Shoemaker (Causality and Properties [1980], §05) | |
| A reaction: This is only the beginning of scientific essentialism, but one of the targets is to save the phenomena. It is also involves unimaginability (of different powers from a given property) implying necessity. |