Combining Texts

All the ideas for 'Precis of 'Limits of Abstraction'', 'Replies to Critics' and '23: First Epistle of John'

unexpand these ideas     |    start again     |     specify just one area for these texts


7 ideas

2. Reason / D. Definition / 2. Aims of Definition
Definitions concern how we should speak, not how things are [Fine,K]
     Full Idea: Our concern in giving a definition is not to say how things are by to say how we wish to speak
     From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.310)
     A reaction: This sounds like an acceptable piece of wisdom which arises out of analytical and linguistic philosophy. It puts a damper on the Socratic dream of using definition of reveal the nature of reality.
3. Truth / C. Correspondence Truth / 1. Correspondence Truth
Names, descriptions and predicates refer to things; without that, language and thought are baffling [Davidson]
     Full Idea: The simple thesis that names and descriptions often refer to things, and that predicates often have an extension in the world of things, is obvious, and essential to the most elementary appreciation of both language and the thoughts we express.
     From: Donald Davidson (Replies to Critics [1998], p.323)
     A reaction: In 1983 Davidson had been a rare modern champion of the coherence theory of truth, but this is his clearest later renunciation of that view (and quite right too).
6. Mathematics / B. Foundations for Mathematics / 5. Definitions of Number / d. Hume's Principle
If Hume's Principle can define numbers, we needn't worry about its truth [Fine,K]
     Full Idea: Neo-Fregeans have thought that Hume's Principle, and the like, might be definitive of number and therefore not subject to the usual epistemological worries over its truth.
     From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.310)
     A reaction: This seems to be the underlying dream of logicism - that arithmetic is actually brought into existence by definitions, rather than by truths derived from elsewhere. But we must be able to count physical objects, as well as just counting numbers.
Hume's Principle is either adequate for number but fails to define properly, or vice versa [Fine,K]
     Full Idea: The fundamental difficulty facing the neo-Fregean is to either adopt the predicative reading of Hume's Principle, defining numbers, but inadequate, or the impredicative reading, which is adequate, but not really a definition.
     From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.312)
     A reaction: I'm not sure I understand this, but the general drift is the difficulty of building a system which has been brought into existence just by definition.
18. Thought / E. Abstraction / 7. Abstracta by Equivalence
An abstraction principle should not 'inflate', producing more abstractions than objects [Fine,K]
     Full Idea: If an abstraction principle is going to be acceptable, then it should not 'inflate', i.e. it should not result in there being more abstracts than there are objects. By this mark Hume's Principle will be acceptable, but Frege's Law V will not.
     From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.307)
     A reaction: I take this to be motivated by my own intuition that abstract concepts had better be rooted in the world, or they are not worth the paper they are written on. The underlying idea this sort of abstraction is that it is 'shared' between objects.
28. God / A. Divine Nature / 6. Divine Morality / c. God is the good
God is love [John]
     Full Idea: God is love.
     From: St John (23: First Epistle of John [c.90], 4.16)
     A reaction: Used by Ayer as an example of meaningless religious language (see Idea 5209). One might translate it as 'the existence of God is a necessary condition for the existence of love in the universe'. Like matter is needed for gravity. Not totally meaningless!
29. Religion / D. Religious Issues / 1. Religious Commitment / a. Religious Belief
If you love the world, then you do not love the Father [John]
     Full Idea: Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
     From: St John (23: First Epistle of John [c.90], 2.15)
     A reaction: This strikes me as an essentially wicked teaching, and one step on the road to suicide. The rejection of life is the worst aspect of all religions - surely it is obvious that we should try to make the best of life, not turn our backs on it?