12 ideas
| 21901 | 'Difference' refers to that which eludes capture [Deleuze, by May] |
| Full Idea: 'Difference' is a term which Deleuze uses to refer to that which eludes capture. | |
| From: report of Gilles Deleuze (Difference and Repetition [1968]) by Todd May - Gilles Deleuze 3.03 | |
| A reaction: Presumably its ancestor is Kant's noumenon. This is one of his concepts used to 'palpate' our ossified conceptual scheme. |
| 9148 | I think of variables as objects rather than as signs [Fine,K] |
| Full Idea: It is natural nowadays to think of variables as a certain kind of sign, but I wish to think of them as a certain kind of object. | |
| From: Kit Fine (Cantorian Abstraction: Recon. and Defence [1998], §2) | |
| A reaction: Fine has a theory based on 'arbitrary objects', which is a rather charming idea. The cell of a spreadsheet is a kind of object, I suppose. A variable might be analogous to a point in space, where objects can locate themselves. |
| 21902 | 'Being' is univocal, but its subject matter is actually 'difference' [Deleuze] |
| Full Idea: Being is said in a single and same sense of everything of which it is said, but that of which it is said differs: it is said of difference itself. | |
| From: Gilles Deleuze (Difference and Repetition [1968], p.36), quoted by Todd May - Gilles Deleuze 3.03 | |
| A reaction: This is an attempt to express the Heraclitean view of reality, as process, movement, multiplicity - something which always eludes our attempts to pin it down. |
| 21908 | Ontology can be continual creation, not to know being, but to probe the unknowable [Deleuze] |
| Full Idea: Ontology can be an ontology of difference ....where what is there is not the same old things but a process of continual creation, an ontology that does not seek to reduce being to the knowable, but widens thought to palpate the unknowable. | |
| From: Gilles Deleuze (Difference and Repetition [1968]), quoted by Todd May - Gilles Deleuze 5.05 | |
| A reaction: I'm inclined to think that the first duty of ontology is to face up to the knowable. I'm not sure that probing the unknowable, with no success or prospect of it, is a good way to spend a life. Probing ('palpating') can sometimes discover things. |
| 21903 | Ontology does not tell what there is; it is just a strange adventure [Deleuze, by May] |
| Full Idea: In Deleuze's hands ontology is not a matter of telling us what there is, but of taking us on strange adventures. | |
| From: report of Gilles Deleuze (Difference and Repetition [1968]) by Todd May - Gilles Deleuze 3.03 | |
| A reaction: Presumably you only indulge in the strange adventure because you have no idea how to specify what there is. This sounds like the essence of post-modernism, in which life is just a game. |
| 21904 | Being is a problem to be engaged, not solved, and needs a new mode of thinking [Deleuze, by May] |
| Full Idea: In Deleuze, Being is not a puzzle to be solved but a problem to be engaged. It is to be engaged by a thought that moves as comfortably among problems as it does among solutions, as fluidly among differences as it does among identities. | |
| From: report of Gilles Deleuze (Difference and Repetition [1968]) by Todd May - Gilles Deleuze 4.01 | |
| A reaction: This sounds like what I've always known as 'negative capability' (thanks to Keats). Is philosophy just a hobby, like playing darts? It seems that the aim of the process is 'liberation', about which I would like to know more. |
| 14082 | No sortal could ever exactly pin down which set of particles count as this 'cup' [Schaffer,J] |
| Full Idea: Many decent candidates could the referent of this 'cup', differing over whether outlying particles are parts. No further sortal I could invoke will be selective enough to rule out all but one referent for it. | |
| From: Jonathan Schaffer (Deflationary Metaontology of Thomasson [2009], 3.1 n8) | |
| A reaction: I never had much faith in sortals for establishing individual identity, so this point comes as no surprise. The implication is strongly realist - that the cup has an identity which is permanently beyond our capacity to specify it. |
| 14081 | Identities can be true despite indeterminate reference, if true under all interpretations [Schaffer,J] |
| Full Idea: There can be determinately true identity claims despite indeterminate reference of the terms flanking the identity sign; these will be identity claims true under all admissible interpretations of the flanking terms. | |
| From: Jonathan Schaffer (Deflationary Metaontology of Thomasson [2009], 3.1) | |
| A reaction: In informal contexts there might be problems with the notion of what is 'admissible'. Is 'my least favourite physical object' admissible? |
| 9152 | If green is abstracted from a thing, it is only seen as a type if it is common to many things [Fine,K] |
| Full Idea: In traditional abstraction, the colour green merely has the intrinsic property of being green, other properties of things being abstracted away. But why should that be regarded as a type? It must be because the property is common to the instances. | |
| From: Kit Fine (Cantorian Abstraction: Recon. and Defence [1998], §5) | |
| A reaction: A nice question which shows that the much-derided single act of abstraction is not sufficient to arrive at a concept, so that abstraction is a more complex matter (perhaps even a rational one) than simple empiricists believe. |
| 9149 | To obtain the number 2 by abstraction, we only want to abstract the distinctness of a pair of objects [Fine,K] |
| Full Idea: In abstracting from the elements of a doubleton to obtain 2, we do not wish to abstract away from all features of the objects. We wish to take account of the fact that the two objects are distinct; this alone should be preserved under abstraction. | |
| From: Kit Fine (Cantorian Abstraction: Recon. and Defence [1998], §3) | |
| A reaction: This is Fine's strategy for meeting Frege's objection to abstraction, summarised in Idea 9146. It seems to use the common sense idea that abstraction is not all-or-nothing. Abstraction has degrees (and levels). |
| 9150 | We should define abstraction in general, with number abstraction taken as a special case [Fine,K] |
| Full Idea: Number abstraction can be taken to be a special case of abstraction in general, which can then be defined without recourse to the concept of number. | |
| From: Kit Fine (Cantorian Abstraction: Recon. and Defence [1998], §3) | |
| A reaction: At last, a mathematical logician recognising that they don't have a monopoly on abstraction. It is perfectly obvious that abstractions of simple daily concepts must be chronologically and logically prior to number abstraction. Number of what? |
| 9146 | After abstraction all numbers seem identical, so only 0 and 1 will exist! [Fine,K] |
| Full Idea: In Cantor's abstractionist account there can only be two numbers, 0 and 1. For abs(Socrates) = abs(Plato), since their numbers are the same. So the number of {Socrates,Plato} is {abs(Soc),abs(Plato)}, which is the same number as {Socrates}! | |
| From: Kit Fine (Cantorian Abstraction: Recon. and Defence [1998], §1) | |
| A reaction: Fine tries to answer this objection, which arises from §45 of Frege's Grundlagen. Fine summarises that "indistinguishability without identity appears to be impossible". Maybe we should drop talk of numbers in terms of sets. |