22 ideas
| 19342 | Reason avoids multiplying hypotheses or principles [Leibniz] |
| Full Idea: Reason requires that we avoid multiplying hypotheses or principles, in somewhat the same way that the simplest system is always preferred in astronomy. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], 5) | |
| A reaction: He offers this principle without mentioning Ockham, as if it were self-evident. |
| 21982 | I only wish I had such eyes as to see Nobody! It's as much as I can do to see real people. [Carroll,L] |
| Full Idea: "I see nobody on the road," said Alice. - "I only wish I had such eyes," the King remarked. ..."To be able to see Nobody! ...Why, it's as much as I can do to see real people." | |
| From: Lewis Carroll (C.Dodgson) (Through the Looking Glass [1886], p.189), quoted by A.W. Moore - The Evolution of Modern Metaphysics 07.7 | |
| A reaction: [Moore quotes this, inevitably, in a chapter on Hegel] This may be a better candidate for the birth of philosophy of language than Frege's Groundwork. |
| 16039 | Supervenience: No A-difference without a B-difference [Bennett,K] |
| Full Idea: The slogan for supervenience might be 'there cannot be an A-difference without a B-difference'. …(qualifying as a 'perfect forgery' would be an example). | |
| From: Karen Bennett (Supervenience [2011], Intro) | |
| A reaction: The key point about supervenience is that it is one-way. Presumably 'tracking' would be a better single word for it than 'dependence', which implies some sort of causal power. Supervenience describes, but doesn't attempt to explain. |
| 16043 | Supervenience is non-symmetric - sometimes it's symmetric, and sometimes it's one-way [Bennett,K] |
| Full Idea: Supervenience is neither symmetric nor asymmetric; it is non-symmetric. Sometimes it holds symmetrically. …And sometimes it holds asymmetrically. | |
| From: Karen Bennett (Supervenience [2011], §3.2) | |
| A reaction: I think of supervenience as 'tracking'. Stalkers track victims; married couples track one another. Beauty tracks statues, but statues don't seem to track beauty. I take so-called mind-brain supervenience to be two-way, not one-way. |
| 16047 | Weak supervenience is in one world, strong supervenience in all possible worlds [Bennett,K] |
| Full Idea: Weak supervenience says there is no possible world that contains individuals that are B-indiscernible but A-discernible. Strong supervenience entails the same even if they are in different possible worlds. | |
| From: Karen Bennett (Supervenience [2011], §4.1) | |
| A reaction: In other words (I presume), in simple language, the weak version says they happen supervene, the strong version says they have to supervene. |
| 16040 | Aesthetics, morality and mind supervene on the physical? Modal on non-modal? General on particular? [Bennett,K] |
| Full Idea: It has been claimed that aesthetic, moral and mental properties supervene upon physical properties, …and that modal truths supervene on non-modal ones, and that general truths supervene on particular ones. | |
| From: Karen Bennett (Supervenience [2011], Intro) | |
| A reaction: I am attracted to the last bit. I am bewildered by people who try to derive particular truths from general ones, such as deriving physical behaviour from laws, or the nature of some creature simply from its species. Only some tigers are man-eaters. |
| 16044 | Some entailments do not involve supervenience, as when brotherhood entails siblinghood [Bennett,K] |
| Full Idea: Some entailments do not suffice for supervenience. Being a brother entails being a sibling, but being a sibling does not supervene on being a brother. Sarah has a sister and Jack in an only child. Sarah, unlike Jack, is a sibling; neither is a brother. | |
| From: Karen Bennett (Supervenience [2011], §3.2) | |
| A reaction: The whole point of supervenience, I take it, is to label a relation of tracking, while offering no explanation of the tracking. Entailment would be a rather powerful explanation, as would a dog's being tied to a cart. |
| 16046 | Reduction requires supervenience, but does supervenience suffice for reduction? [Bennett,K] |
| Full Idea: Everyone agrees that reduction requires supervenience, …but the more interesting issue is whether supervenience suffices for reduction. | |
| From: Karen Bennett (Supervenience [2011], §3.3) | |
| A reaction: I think we should assume that there is a reason for every genuine case of supervenience (i.e. there are no cases of eternal or ubiquitious coincidence). One-way causation seems to give supervenience without reduction. |
| 16049 | Definitions of physicalism are compatible with a necessary God [Bennett,K] |
| Full Idea: All definitions of physicalism are compatible with the existence of a necessarily existing God. | |
| From: Karen Bennett (Supervenience [2011], 5.4) | |
| A reaction: All the definitions seem to depend on all the facts covarying with the physical facts, so anything which is invariant (such as divine or platonic entities) will stand outside the definition. Physicalism is more like a credo about all facts whatever. |
| 12711 | The immediate cause of movements is more real [than geometry] [Leibniz] |
| Full Idea: The force or proximate cause of these changes [of position] is something more real, and there is sufficient basis to attribute it to one body more than to another. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §18), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 3 | |
| A reaction: The force is said to be 'more real' than geometry. Leibniz seems to have embraced fairly physical powers in the period 1678-1698, and then seen them as more and more like spirits. |
| 19349 | The complete notion of a substance implies all of its predicates or attributes [Leibniz] |
| Full Idea: The nature of an individual substance or of a complete being is to have a notion so complete that it is sufficient to contain and to allow us to deduce from it all the predicates of the subject to which this notion is attributed. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §8) | |
| A reaction: This is the unusual Leibnizian view of such things, which he takes to extremes. I think it depends on whether you are talking of predicates, or of real intrinsic properties. I don't see how what happens to a substance can be contained in the subject. |
| 7558 | Substances mirror God or the universe, each from its own viewpoint [Leibniz] |
| Full Idea: Each substance is like a whole world, and like a mirror of God, or indeed of the whole universe, which each one expresses in its own fashion. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686]), quoted by Nicholas Jolley - Leibniz Intro | |
| A reaction: Leibniz isn't a pantheist, so he does not identify God with the universe, so it is a bit revealing that substance could reflect either one or the other, and he doesn't seem to care which. In the end, for all the sophistication, he just made it up. |
| 16761 | Forms are of no value in physics, but are indispensable in metaphysics [Leibniz] |
| Full Idea: The consideration of forms serves no purpose in the details of physics and must not be used to explain particular phenomena. …but their misuse must not lead us to reject something which is so useful to metaphysics. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], 10), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 24.5 | |
| A reaction: This is a key test for the question of whether metaphysics is separate from science (as Leibniz and Pasnau think), or whether there is a continuum. Is 'substantial form' an illuminating way to undestand modern physics? |
| 13088 | Subjects include predicates, so full understanding of subjects reveals all the predicates [Leibniz] |
| Full Idea: The subject-term must always include the predicate-term, in such a way that the man who understood the notion of the subject perfectly would also judge that the predicate belongs to it. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §8) | |
| A reaction: Sounds as if every sentence is analytic, but he doesn't mean that. He does, oddly, mean that if we fully understand the name 'Alexander', we understand his complete history, which is a bit silly, I'm afraid. Even God doesn't learn things just from names. |
| 16042 | The metaphysically and logically possible worlds are the same, so they are the same strength [Bennett,K] |
| Full Idea: Metaphysical necessity is just as strong as logical necessity in that the space of metaphysical possibility is exactly the same as the space of logical possibility: the logically possible worlds = the metaphysically possible worlds. | |
| From: Karen Bennett (Supervenience [2011], §3.1) | |
| A reaction: I think this is wrong. To be the 'same strength' there would also have to be the same number of logical as metaphysical truths, and I presume that is not the case. There are far more logical than metaphysical possibilities. |
| 13085 | Leibniz is some form of haecceitist [Leibniz, by Cover/O'Leary-Hawthorne] |
| Full Idea: Some form of haecceitism is central to the Leibnizian metaphysic. | |
| From: report of Gottfried Leibniz (Discourse on Metaphysics [1686], §8) by Cover,J/O'Leary-Hawthorne,J - Substance and Individuation in Leibniz 5.2.1 | |
| A reaction: That is, there is some inner hallmark that individuates each thing (though they don't mean the Duns Scotus idea of a haecceity which has no qualities apart from the capacity to individuate). Leibniz thinks essences individuate. |
| 5024 | Knowledge doesn't just come from the senses; we know the self, substance, identity, being etc. [Leibniz] |
| Full Idea: It is always false to say that all our notions come from the so-called external senses, for the notion I have of myself and of my thoughts, and consequently of being, substance, action, identity, and many others, come from an internal experience. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §27) | |
| A reaction: Of course, an empiricist like Hume would not deny this, as he bases his views on 'experience' (including anger, for example), not just 'sense experience'. But Hume, famously, said he has no experience of a Self, so can't get started on Leibniz's journey. |
| 5027 | If a person's memories became totally those of the King of China, he would be the King of China [Leibniz] |
| Full Idea: If someone were suddenly to become the King of China, forgetting what he has been, as if born anew, is this not as if he were annihilated, and a King of China created in his place at the same moment? | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §34) | |
| A reaction: Strikingly, this clearly endorse the view of the empiricist Locke. It is a view about the continuity of the self, not its essence, but Descartes must have turned in his grave when he read this. When this 'King of China' introspects his self, what is it? |
| 5023 | Future contingent events are certain, because God foresees them, but that doesn't make them necessary [Leibniz] |
| Full Idea: We must distinguish between what is certain and what is necessary; everyone agrees that future contingents are certain, since God foresees them, but it is not thereby admitted that they are necessary. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §13) | |
| A reaction: An interesting point, since there is presumably a difference between God foreseeing that future squares will have four corners, and His foreseeing the next war. It seems to me, though, that 'certainty' is bad enough news for free will, without necessity. |
| 2119 | People argue for God's free will, but it isn't needed if God acts in perfection following supreme reason [Leibniz] |
| Full Idea: People try to safeguard God's freedom, as though it were not freedom of the highest sort to act in perfection following sovereign reason. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §03) |
| 5025 | Mind and body can't influence one another, but God wouldn't intervene in the daily routine [Leibniz] |
| Full Idea: It is inconceivable that mind and body should have any influence on one another, and it is unreasonable simply to have recourse to the extraordinary operation of the universal cause in a matter which is ordinary and particular. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §33) | |
| A reaction: Leibniz was the ultimate intellectual contortionist! Here he is rejecting Cartesian interactionism, and also Malebranche's Occasionalism (God bridges the gap), in order to prepare for his own (daft) theory of what is now called Parallelism. |
| 5026 | Animals lack morality because they lack self-reflection [Leibniz] |
| Full Idea: It is for lack of reflection on themselves that beasts have no moral qualities. | |
| From: Gottfried Leibniz (Discourse on Metaphysics [1686], §34) | |
| A reaction: Interesting, but I think this is false. I would say animals do have a sense of their self, because that is the most basic feature of any mind, but what they lack is second-order thought, that is, ability to reflect on and judge their own beliefs and acts. |