15 ideas
| 15375 | If terms change their designations in different states, they are functions from states to objects [Fitting] |
| Full Idea: The common feature of every designating term is that designation may change from state to state - thus it can be formalized by a function from states to objects. | |
| From: Melvin Fitting (Intensional Logic [2007], 3) | |
| A reaction: Specifying the objects sounds OK, but specifying states sounds rather tough. |
| 15376 | Intensional logic adds a second type of quantification, over intensional objects, or individual concepts [Fitting] |
| Full Idea: To first order modal logic (with quantification over objects) we can add a second kind of quantification, over intensions. An intensional object, or individual concept, will be modelled by a function from states to objects. | |
| From: Melvin Fitting (Intensional Logic [2007], 3.3) |
| 15378 | Awareness logic adds the restriction of an awareness function to epistemic logic [Fitting] |
| Full Idea: Awareness logic enriched Hintikka's epistemic models with an awareness function, mapping each state to the set of formulas we are aware of at that state. This reflects some bound on the resources we can bring to bear. | |
| From: Melvin Fitting (Intensional Logic [2007], 3.6.1) | |
| A reaction: [He cites Fagin and Halpern 1988 for this] |
| 15379 | Justication logics make explicit the reasons for mathematical truth in proofs [Fitting] |
| Full Idea: In justification logics, the logics of knowledge are extended by making reasons explicit. A logic of proof terms was created, with a semantics. In this, mathematical truths are known for explicit reasons, and these provide a measure of complexity. | |
| From: Melvin Fitting (Intensional Logic [2007], 3.6.1) |
| 11026 | Classical logic is deliberately extensional, in order to model mathematics [Fitting] |
| Full Idea: Mathematics is typically extensional throughout (we write 3+2=2+3 despite the two terms having different meanings). ..Classical first-order logic is extensional by design since it primarily evolved to model the reasoning of mathematics. | |
| From: Melvin Fitting (Intensional Logic [2007], §1) |
| 11028 | λ-abstraction disambiguates the scope of modal operators [Fitting] |
| Full Idea: λ-abstraction can be used to abstract and disambiguate a predicate. De re is [λx◊P(x)](f) - f has the possible-P property - and de dicto is ◊[λxP(x)](f) - possibly f has the P-property. Also applies to □. | |
| From: Melvin Fitting (Intensional Logic [2007], §3.3) | |
| A reaction: Compare the Barcan formula. Originated with Church in the 1930s, and Carnap 1947, but revived by Stalnaker and Thomason 1968. Because it refers to the predicate, it has a role in intensional versions of logic, especially modal logic. |
| 15377 | Definite descriptions pick out different objects in different possible worlds [Fitting] |
| Full Idea: Definite descriptions pick out different objects in different possible worlds quite naturally. | |
| From: Melvin Fitting (Intensional Logic [2007], 3.4) | |
| A reaction: A definite description can pick out the same object in another possible world, or a very similar one, or an object which has almost nothing in common with the others. |
| 5504 | Maybe we should see persons in four dimensions, with stages or time-slices at an instant [Martin/Barresi] |
| Full Idea: Some recent philosophers have argued that we should replace the three-dimensional view of persons with a four-dimensional view according to which only time-slices, or 'stages', of persons exist at short intervals of time. | |
| From: R Martin / J Barresi (Introduction to 'Personal Identity' [2003], p.3) | |
| A reaction: At first glance this seems to neatly eliminate lots of traditional worries. But why would I want to retain my identity, if someone threatened to brainwash me. I also want to disown my inadequate earlier selves. Interesting, though. Lewis. |
| 5503 | Maybe personal identity is not vital in survival, and other continuations would suffice [Martin/Barresi] |
| Full Idea: A modern question is whether personal identity is primarily what matters in survival; that is, people might cease and be continued by others whose continuation the original people would value as much. | |
| From: R Martin / J Barresi (Introduction to 'Personal Identity' [2003], p.3) | |
| A reaction: When put like this, the proposal seems hard to grasp. It only makes sense if you don't really believe in a thing called 'personal identity'. I don't see how you can believe in it without also believing that for you it has central importance. |
| 5502 | Locke's intrinsic view of personal identity has been replaced by an externalist view [Martin/Barresi] |
| Full Idea: In modern times the Lockean intrinsic relations view of personal identity has been superseded by an extrinsic relations view (also called the 'closest-continuer' or 'externalist' view). | |
| From: R Martin / J Barresi (Introduction to 'Personal Identity' [2003], p.1) | |
| A reaction: Sounds sweeping. My suspicion is that there is a raging fashion for externalist views of everything (justification, content etc.), but this will pass. I take Parfit to be the source of the modern views. |
| 20482 | Virtue inspires Stoics, but I want a good temperament [Montaigne] |
| Full Idea: What Stoics did from virtue I teach myself to do from temperament. | |
| From: Michel de Montaigne (III.10 On Restraining your Will [1580], p.1153) | |
| A reaction: I take this to be an Aristotelian criticism of Stoicism. They venerate virtue above everything, but Aristotle says you must integrate virtue into your very being, so that right actions flow from you, with very little need for premeditation. |
| 20480 | There is not much point in only becoming good near the end of your life [Montaigne] |
| Full Idea: It is almost better never to become a good man at all than to do so tardily, understanding how to live when you have no life left. | |
| From: Michel de Montaigne (III.10 On Restraining your Will [1580], p.1142) | |
| A reaction: A very nice perspective, which I don't recall Aristotle mentioning. It does, though, reinforce Aristotle's belief that early training is essential. |
| 20481 | Nothing we say can be worse than unsaying it in the face of authority [Montaigne] |
| Full Idea: Nothing which a gentleman says can seem worse than the shame of his unsaying it under duress from authority. | |
| From: Michel de Montaigne (III.10 On Restraining your Will [1580], p.1153) | |
| A reaction: The point is that you have to fight every day for free speech, because no matter what the law says, there are always people in power who want to shut you up. |
| 20479 | People at home care far more than soldiers risking death about the outcome of wars [Montaigne] |
| Full Idea: How many soldiers put themselves at risk every day in wars which they care little about, rushing into danger in battles the loss of which will not make them lose a night's sleep. Meanwhile a man at home is more passionate about the war than the soldier. | |
| From: Michel de Montaigne (III.10 On Restraining your Will [1580], p.1139) | |
| A reaction: It depends whether you are a mercenary (which the majority probably were in 1680), and what are the implications of defeat. |
| 5505 | For Aristotle the psyche perishes with the body (except possibly 'nous') [Martin/Barresi] |
| Full Idea: In Aristotle's view, with the possible exception of 'nous' the psyche and all its parts come into being at the same time as its associated body; it is inseparable from the body, and perishes along with it. | |
| From: R Martin / J Barresi (Introduction to 'Personal Identity' [2003], p.8) | |
| A reaction: It is suggested that he thought there was only one 'nous', which all humans share (p.9). If he wants to claim that one part is immortal, he doesn't have much evidence. If psyche is the form of the body, it is bound to perish. |