Combining Texts

All the ideas for 'Mahaprajnaparamitashastra', 'A Plea for Substitutional Quantification' and 'Interview with Baggini and Stangroom'

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7 ideas

1. Philosophy / D. Nature of Philosophy / 5. Aims of Philosophy / e. Philosophy as reason

6855	Interesting philosophers hardly every give you explicitly valid arguments [Martin,M]
	Full Idea: Notice that very few philosophers - certainly almost none of the ones who are interesting to read - give you explicitly valid arguments.
	From: Michael Martin (Interview with Baggini and Stangroom [2001], p.134)
	A reaction: I never thought that was going to happen in philosophy. What I do get is, firstly, lots of interesting reasons for holding beliefs, and a conviction that good beliefs need good reasons, and, secondly, a really coherent view of the world.

2. Reason / E. Argument / 1. Argument

6856	Valid arguments can be rejected by challenging the premises or presuppositions [Martin,M]
	Full Idea: Putting forward a valid argument isn't necessarily going to succeed in getting someone to see things your way, because if they don't accept the conclusion, they ask which premises they should reject, or whether an illegitimate assumption is being made.
	From: Michael Martin (Interview with Baggini and Stangroom [2001], p.136)
	A reaction: Valid arguments are still vital. It is just that good philosophers realise the problem noted here, and spend huge stretches of discussion on establishing acceptance of premises, and showing that there are no dodgy presuppositions.

4. Formal Logic / D. Modal Logic ML / 4. Alethic Modal Logic

9470	Modal logic is not an extensional language [Parsons,C]
	Full Idea: Modal logic is not an extensional language.
	From: Charles Parsons (A Plea for Substitutional Quantification [1971], p.159 n8)
	A reaction: [I record this for investigation. Possible worlds seem to contain objects]

5. Theory of Logic / G. Quantification / 4. Substitutional Quantification

9469	Substitutional existential quantifier may explain the existence of linguistic entities [Parsons,C]
	Full Idea: I argue (against Quine) that the existential quantifier substitutionally interpreted has a genuine claim to express a concept of existence, which may give the best account of linguistic abstract entities such as propositions, attributes, and classes.
	From: Charles Parsons (A Plea for Substitutional Quantification [1971], p.156)
	A reaction: Intuitively I have my doubts about this, since the whole thing sounds like a verbal and conventional game, rather than anything with a proper ontology. Ruth Marcus and Quine disagree over this one.

9468	On the substitutional interpretation, '(∃x) Fx' is true iff a closed term 't' makes Ft true [Parsons,C]
	Full Idea: For the substitutional interpretation of quantifiers, a sentence of the form '(∃x) Fx' is true iff there is some closed term 't' of the language such that 'Ft' is true. For the objectual interpretation some object x must exist such that Fx is true.
	From: Charles Parsons (A Plea for Substitutional Quantification [1971], p.156)
	A reaction: How could you decide if it was true for 't' if you didn't know what object 't' referred to?

12. Knowledge Sources / B. Perception / 1. Perception

6857	An error theory of perception says our experience is not as it seems to be [Martin,M]
	Full Idea: You can end up with an error theory of perception, which says our experience is not as it seems to be, as bizarre as that might be.
	From: Michael Martin (Interview with Baggini and Stangroom [2001], p.140)
	A reaction: This is because of the clash between subjective and objective aspects of perception. It is an enticing proposal, just the sort of thing I pay philosophers to come up with. Given oddities like blindsight, I think it should be taken seriously.

23. Ethics / C. Virtue Theory / 3. Virtues / a. Virtues

7903	The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna]
	Full Idea: The six perfections are of giving, morality, patience, vigour, meditation, and wisdom.
	From: Nagarjuna (Mahaprajnaparamitashastra [c.120], 88)
	A reaction: What is 'morality', if giving is not part of it? I like patience and vigour being two of the virtues, which immediately implies an Aristotelian mean (which is always what is 'appropriate').