18 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. |
| 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) |
| 21354 | It may be that internal relations like proportion exist, because we directly perceive it [MacBride] |
| Full Idea: Some philosophers maintain that we literally perceive proportions and other internal relations. These relations must exist, otherwise we couldn't perceive them. | |
| From: Fraser MacBride (Relations [2016], 3) | |
| A reaction: [He cites Mulligan 1991, and Hochberg 2013:232] This seems a rather good point. You can't perceive the differing heights of two people, yet fail to perceive that one is taller. You also perceive 'below', which is external. |
| 21353 | Internal relations are fixed by existences, or characters, or supervenience on characters [MacBride] |
| Full Idea: Internal relations are determined either by the mere existence of the things they relate, or by their intrinsic characters, or they supervene on the intrinsic characters of the things they relate. | |
| From: Fraser MacBride (Relations [2016], 3) | |
| A reaction: Suggesting that they 'supervene' doesn't explain anything (and supervenience never explains anything). I vote for the middle one - the intrinsic character. It has to be something about the existence, and not the mere fact of existence. |
| 21352 | 'Multigrade' relations are those lacking a fixed number of relata [MacBride] |
| Full Idea: A 'unigrade' relation R has a definite degree or adicity: R is binary, or ternary....or n-ary (for some unique n). By contrast a relation is 'multigrade' if it fails to be unigrade. Causation appears to be multigrade. | |
| From: Fraser MacBride (Relations [2016], 1) | |
| A reaction: He also cites entailment, which may have any number of premises. |
| 22320 | An 'object' is just what can be referred to without possible non-existence [Wittgenstein] |
| Full Idea: What I once called 'objects', simples, were simply what I could refer to without running the risk of their possible non-existence. | |
| From: Ludwig Wittgenstein (Philosophical Remarks [1930], p.72), quoted by Michael Potter - The Rise of Analytic Philosophy 1879-1930 52 'Simp' | |
| A reaction: For most of us, you can refer to something because you take it to be an object. For these Fregean influenced guys (e.g. Hale) something is an object because you can refer to it. Why don't they use 'object*' for their things? |
| 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. |
| 18283 | Language pictures the essence of the world [Wittgenstein] |
| Full Idea: The essence of language is a picture of the essence of the world. | |
| From: Ludwig Wittgenstein (Philosophical Remarks [1930], p.85), quoted by J. Alberto Coffa - The Semantic Tradition from Kant to Carnap 17 | |
| A reaction: Hence for a long time the study of language seemed to be the way to do metaphysics. Now they study mathematical logic, with the same hope. |
| 18282 | You can't believe it if you can't imagine a verification for it [Wittgenstein] |
| Full Idea: It isn't possible to believe something for which you cannot imagine some kind of verification. | |
| From: Ludwig Wittgenstein (Philosophical Remarks [1930], p.200), quoted by J. Alberto Coffa - The Semantic Tradition from Kant to Carnap 13 'Constr' | |
| A reaction: In 1930 LW was calling this his 'old principle'. As it stands here it is too vague to assert very much. |