15 ideas
| 15663 | Adorno and Horkheimer subjected the Enlightenment to 'critical theory' analysis [Adorno/Horkheimer, by Finlayson] |
| Full Idea: Adorno and Horkheimer's analysis of Enlightenment sets the agenda for the subsequent development of critical theory. | |
| From: report of T Adorno / M Horkheimer (Dialectic of Enlightenment [1944]) by James Gordon Finlayson - Habermas Ch.1:07 |
| 5044 | Reality must be made of basic unities, which will be animated, substantial points [Leibniz] |
| Full Idea: A multiplicity can only be made up of true unities, ..so I had recourse to the idea of a real and animated point, or an atom of substance which must embrace some element of form or of activity in order to make a complete being. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], p.116) | |
| A reaction: This seems to be a combination of logical atomism and panpsychism. It has a certain charm, but looks like another example of these rationalist speculators overreaching themselves. |
| 14193 | 'Substance theorists' take modal properties as primitive, without structure, just falling under a sortal [Paul,LA] |
| Full Idea: Some deep essentialists resist the need to explain the structure under de re modal properties, taking them as primitive. One version (which we can call 'substance theory') takes them to fall under a sortal concept, with no further explanation. | |
| From: L.A. Paul (In Defense of Essentialism [2006], §1) | |
| A reaction: A very helpful identification of what Wiggins stands for, and why I disagree with him. The whole point of essences is to provide a notion that fits in with sciences, which means they must have an explanatory role, which needs structures. |
| 14195 | If an object's sort determines its properties, we need to ask what determines its sort [Paul,LA] |
| Full Idea: If the substance essentialist holds that the sort an object belongs to determines its de re modal properties (rather than the other way round), then he needs to give an (ontological, not conceptual) explanation of what determines an object's sort. | |
| From: L.A. Paul (In Defense of Essentialism [2006], §1) | |
| A reaction: See Idea 14193 for 'substance essentialism'. I find it quite incredible that anyone could think that a thing's sort could determine its properties, rather than the other way round. Even if sortals are conventional, they are not arbitrary. |
| 14196 | Substance essentialism says an object is multiple, as falling under various different sortals [Paul,LA] |
| Full Idea: The explanation of material constitution given by substance essentialism is that there are multiple objects. A person is essentially human-shaped (falling under the human sort), while their hunk of tissue is accidentally human-shaped (as tissue). | |
| From: L.A. Paul (In Defense of Essentialism [2006], §1) | |
| A reaction: At this point sortal essentialism begins to look crazy. Persons are dubious examples (with sneaky dualism involved). A bronze statue is essentially harder to dent than a clay one, because of its bronze. If you remake it of clay, it isn't the same statue. |
| 14198 | Absolutely unrestricted qualitative composition would allow things with incompatible properties [Paul,LA] |
| Full Idea: Absolutely unrestricted qualitative composition would imply that objects with incompatible properties and objects such as winged pigs or golden mountains were actual. | |
| From: L.A. Paul (In Defense of Essentialism [2006], §5) | |
| A reaction: Note that this is 'qualitative' composition, and not composition of parts. The objection seems to rule out unrestricted qualitative composition, since you could hardly combine squareness with roundness. |
| 14190 | Deep essentialist objects have intrinsic properties that fix their nature; the shallow version makes it contextual [Paul,LA] |
| Full Idea: Essentialism says that objects have their properties essentially. 'Deep' essentialists take the (nontrivial) essential properties of an object to determine its nature. 'Shallow' essentialists substitute context-dependent truths for the independent ones. | |
| From: L.A. Paul (In Defense of Essentialism [2006], Intro) | |
| A reaction: If the deep essence determines a things nature, we should not need to say 'nontrivial'. This is my bete noire, the confusion of essential properties with necessary ones, where necessary properties (or predicates, at least) can indeed be trivial. |
| 14191 | Deep essentialists say essences constrain how things could change; modal profiles fix natures [Paul,LA] |
| Full Idea: The deep essentialist holds that most objects have essential properties such that there are many ways they could not be, or many changes through which they could not persist. Objects' modal profiles characterize their natures. | |
| From: L.A. Paul (In Defense of Essentialism [2006], Intro) | |
| A reaction: This is the view I like, especially the last bit. If your modal profile doesn't determine your nature, then what does? Think of how you sum up a person at a funeral. Your modal profile is determined by dispositions and powers. |
| 14192 | Essentialism must deal with charges of arbitrariness, and failure to reduce de re modality [Paul,LA] |
| Full Idea: Two objections to deep essentialism are that it falters when faced with a skeptical objection concerning arbitrariness, and the need for a reductive account of de re modality. | |
| From: L.A. Paul (In Defense of Essentialism [2006], Intro) | |
| A reaction: An immediate response to the second objection might be to say that modal facts about things are not reducible. The charge of arbitrariness (i.e. total arbitrariness, not just a bit of uncertainty) is the main thing a theory of essences must deal with. |
| 14197 | An object's modal properties don't determine its possibilities [Paul,LA] |
| Full Idea: I reject the view that an object's de re modal properties determine its relations to possibilia. | |
| From: L.A. Paul (In Defense of Essentialism [2006], §3) | |
| A reaction: You'll have to read Paul to see why, but I flat disagree with her on this. The whole point of accepting such properties is to determine the modal profile of the thing, and hence see how it can fit into and behave in the world. |
| 14189 | 'Modal realists' believe in many concrete worlds, 'actualists' in just this world, 'ersatzists' in abstract other worlds [Paul,LA] |
| Full Idea: A 'modal realist' believes that there are many concrete worlds, while the 'actualist' believes in only one concrete world, the actual world. The 'ersatzist' is an actualist who takes nonactual possible worlds and their contents to be abstracta. | |
| From: L.A. Paul (In Defense of Essentialism [2006], Intro) | |
| A reaction: My view is something like that modal realism is wrong, and actualism is right, and possible worlds (if they really are that useful) are convenient abstract fictions, constructed (if we have any sense) out of the real possibilities in the actual world. |
| 5045 | No machine or mere organised matter could have a unified self [Leibniz] |
| Full Idea: By means of the soul or form, there is a true unity which is called the 'I' in us; a thing which could not occur in artificial machines, nor in the simple mass of matter, however organised it may be. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], p.120) | |
| A reaction: I think the unity of consciousness and the unified Self are different phenomena. A wonderful remark about artificial intelligence for 1696! Note the idea of functionalism contained in 'organised'. Personally I see the brain as a 'mass of matter'. |
| 5046 | The soul does know bodies, although they do not influence one another [Leibniz] |
| Full Idea: I do not admit that the soul does not know bodies, although this knowledge arises without their influencing one another. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], Reply 11) | |
| A reaction: He couldn't very well admit this without moving into pure idealism. Presumably it is like "I know her - she'll be in Harrods this morning". I wonder if Satan could steal my body, but my mind continue to believe it was still there? |
| 20572 | De Sade said it was impossible to rationally argue against murder [Adorno/Horkheimer] |
| Full Idea: De Sade trumpeted far and wide the impossibility of deriving from reason any fundamental argument against murder. | |
| From: T Adorno / M Horkheimer (Dialectic of Enlightenment [1944], p.118) | |
| A reaction: [They focus on 'Juliette'] This is a big problem for utilitarians, because murdering an unhappy person may maximise happiness. Presumably a maniac could will universal carnage, and thus thwart Kant. |
| 5043 | To regard animals as mere machines may be possible, but seems improbable [Leibniz] |
| Full Idea: It seems to me that the opinion of those who transform or degrade the lower animals into mere machines, although it seems possible, is improbable, and even against the order of things. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], p.116) | |
| A reaction: His target is Descartes. 'Against the order of things' seems to beg the question. What IS the order of things? Only a thorough-going dualist would worry about this question, and that isn't me. |