16 ideas
13734 | Modern Quinean metaphysics is about what exists, but Aristotelian metaphysics asks about grounding [Schaffer,J] |
Full Idea: On the now dominant Quinean view, metaphysics is about what there is (such as properties, meanings and numbers). I will argue for the revival of a more traditional Aristotelian view, on which metaphysics is about what grounds what. | |
From: Jonathan Schaffer (On What Grounds What [2009], Intro) | |
A reaction: I find that an enormously helpful distinction, and support the Aristotelian view. Schaffer's general line is that what exists is fairly uncontroversial and dull, but the interesting truths about the world emerge when we grasp its structure. |
13751 | If you tore the metaphysics out of philosophy, the whole enterprise would collapse [Schaffer,J] |
Full Idea: Traditional metaphysics is so tightly woven into the fabric of philosophy that it cannot be torn out without the whole tapestry unravelling. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.3) | |
A reaction: I often wonder why the opponents of metaphysics still continue to do philosophy. I don't see how you address questions of ethics, or philosophy of mathematics (etc) without coming up against highly general and abstract over-questions. |
13743 | We should not multiply basic entities, but we can have as many derivative entities as we like [Schaffer,J] |
Full Idea: Occam's Razor should only be understood to concern substances: do not multiply basic entities without necessity. There is no problem with the multiplication of derivative entities - they are an 'ontological free lunch'. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.1) | |
A reaction: The phrase 'ontological free lunch' comes from Armstrong. This is probably what Occam meant. A few extra specks of dust, or even a few more numbers (thank you, Cantor!) don't seem to challenge the principle. |
10835 | True sentences says the appropriate descriptive thing on the appropriate demonstrative occasion [Austin,JL] |
Full Idea: A sentence is said to be true when the historic state of affairs to which it is correlated by the demonstrative conventions (the one to which it 'refers') is of a type with which the sentence used in making it is correlated by the descriptive conventions. | |
From: J.L. Austin (Truth [1950], §3) | |
A reaction: This is correspondence by convention rather than correspondence by mapping. Personally I prefer some sort of mapping account, despite all the difficulty and vagueness of specifying what maps onto what. |
10836 | Correspondence theorists shouldn't think that a country has just one accurate map [Austin,JL] |
Full Idea: Correspondence theorists too often talk as one would who held that every map is either accurate or inaccurate; that every country can have but one accurate map. | |
From: J.L. Austin (Truth [1950], n 24) | |
A reaction: A well-made point, for those who intuitively hang on to correspondence as not only good common sense, but also some sort of salvation for a realist view of the world which might give us certainty in epistemology. |
8921 | Structuralism is now common, studying relations, with no regard for what the objects might be [Hellman] |
Full Idea: With developments in modern mathematics, structuralist ideas have become commonplace. We study 'abstract structures', having relations without regard to the objects. As Hilbert famously said, items of furniture would do. | |
From: Geoffrey Hellman (Structuralism [2007], §1) | |
A reaction: Hilbert is known as a Formalist, which suggests that modern Structuralism is a refined and more naturalist version of the rather austere formalist view. Presumably the sofa can't stand for six, so a structural definition of numbers is needed. |
8922 | Maybe mathematical objects only have structural roles, and no intrinsic nature [Hellman] |
Full Idea: There is the tantalizing possibility that perhaps mathematical objects 'have no nature' at all, beyond their 'structural role'. | |
From: Geoffrey Hellman (Structuralism [2007], §1) | |
A reaction: This would fit with a number being a function rather than an object. We are interested in what cars do, not the bolts that hold them together? But the ontology of mathematics is quite separate from how you do mathematics. |
13741 | If 'there are red roses' implies 'there are roses', then 'there are prime numbers' implies 'there are numbers' [Schaffer,J] |
Full Idea: We can automatically infer 'there are roses' from 'there are red roses' (with no shift in the meaning of 'roses'). Likewise one can automatically infer 'there are numbers' from 'there are prime numbers'. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.1) | |
A reaction: He similarly observes that the atheist's 'God is a fictional character' implies 'there are fictional characters'. Schaffer is not committing to a strong platonism with his claim - merely that the existence of numbers is hardly worth disputing. |
13748 | Grounding is unanalysable and primitive, and is the basic structuring concept in metaphysics [Schaffer,J] |
Full Idea: Grounding should be taken as primitive, as per the neo-Aristotelian approach. Grounding is an unanalyzable but needed notion - it is the primitive structuring conception of metaphysics. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.2) | |
A reaction: [he cites K.Fine 1991] I find that this simple claim clarifies the discussions of Kit Fine, where you are not always quite sure what the game is. I agree fully with it. It makes metaphysics interesting, where cataloguing entities is boring. |
13747 | Supervenience is just modal correlation [Schaffer,J] |
Full Idea: Supervenience is mere modal correlation. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.2) |
13744 | The cosmos is the only fundamental entity, from which all else exists by abstraction [Schaffer,J] |
Full Idea: My preferred view is that there is only one fundamental entity - the whole concrete cosmos - from which all else exists by abstraction. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.1) | |
A reaction: This looks to me like weak anti-realism - that there are no natural 'joints' in nature - but I don't think Schaffer intends that. I take the joints to be fundamentals, which necessitates that the cosmos has parts. His 'abstraction' is clearly a process. |
13739 | Maybe categories are just the different ways that things depend on basic substances [Schaffer,J] |
Full Idea: Maybe the categories are determined by the different grounding relations, ..so that categories just are the ways things depend on substances. ...Categories are places in the dependence ordering. | |
From: Jonathan Schaffer (On What Grounds What [2009], 1.3) |
13742 | There exist heaps with no integral unity, so we should accept arbitrary composites in the same way [Schaffer,J] |
Full Idea: I am happy to accept universal composition, on the grounds that there are heaps, piles etc with no integral unity, and that arbitrary composites are no less unified than heaps. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.1 n11) | |
A reaction: The metaphysical focus is then placed on what constitutes 'integral unity', which is precisely the question which most interested Aristotle. Clearly if there is nothing more to an entity than its components, scattering them isn't destruction. |
13752 | The notion of 'grounding' can explain integrated wholes in a way that mere aggregates can't [Schaffer,J] |
Full Idea: The notion of grounding my capture a crucial mereological distinction (missing from classical mereology) between an integrated whole with genuine unity, and a mere aggregate. x is an integrated whole if it grounds its proper parts. | |
From: Jonathan Schaffer (On What Grounds What [2009], 3.1) | |
A reaction: That gives a nice theoretical notion, but if you remove each of the proper parts, does x remain? Is it a bare particular? I take it that it will have to be an abstract principle, the one Aristotle was aiming at with his notion of 'form'. Schaffer agrees. |
13749 | Belief in impossible worlds may require dialetheism [Schaffer,J] |
Full Idea: One motivation for dialetheism is the view that there are impossible worlds. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.3) |
13740 | 'Moorean certainties' are more credible than any sceptical argument [Schaffer,J] |
Full Idea: A 'Moorean certainty' is when something is more credible than any philosopher's argument to the contrary. | |
From: Jonathan Schaffer (On What Grounds What [2009], 2.1) | |
A reaction: The reference is to G.E. Moore's famous claim that the existence of his hand is more certain than standard sceptical arguments. It sounds empiricist, but they might be parallel rational truths, of basic logic or arithmetic. |