|
10529
|
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.
|
|
10530
|
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.
|
|
10527
|
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.
|
|
18884
|
Abstraction is usually seen as producing universals and numbers, but it can do more [Simons]
|
|
Full Idea:
Abstraction as a cognitive tool has been associated predominantly with the metaphysics of universals and of mathematical objects such as numbers. But it is more widely applicable beyond this standard range. I commend its judicious use.
|
|
From:
Peter Simons (Modes of Extension: comment on Fine [2008], p.21)
|
|
A reaction:
Personally I think our view of the world is founded on three psychological principles: abstraction, idealisation and generalisation. You can try to give them rigour, as 'equivalence classes', or 'universal quantifications', if it makes you feel better.
|
|
23689
|
Moral words have an inherited power from expressing attitudes in emotional situations [Stevenson,CL]
|
|
Full Idea:
A term is moral because of the power that the word acquires, on account of its history in emotional situations, to evoke or directly express attitudes, as distinct from describing or designating them.
|
|
From:
Charles Leslie Stevenson (Ethics and Language [1944], p.33), quoted by John Hacker-Wright - Philippa Foot's Moral Thought 1 'Ayer'
|
|
A reaction:
Invites the question of what the words meant before they acquired this patina of historical usage. If 'good' orginally meant 'hurray!', its repeated usage doesn't seem to change that. If it was descriptive, why would that change with time?
|