|
5515
|
Imaginary cases are good for revealing our beliefs, rather than the truth [Parfit]
|
|
Full Idea:
I believe it is worth considering imaginary cases (such as Teletransportation), as we can use them to discover, not what the truth is, but what we believe.
|
|
From:
Derek Parfit (The Unimportance of Identity [1995], p.293)
|
|
A reaction:
The trouble is that we might say that IF I were suddenly turned into a pig, then I would come to believe in dualism, but that will not and cannot happen, because dualism is false. It seems essential to accept the natural possibility of the case.
|
|
5516
|
Reduction can be by identity, or constitution, or elimination [Parfit, by PG]
|
|
Full Idea:
We can distinguish Identifying Reductionism (as in 'persons are bodies'), or Constitutive Reductionism (as in 'persons are distinct, but consist of thoughts etc.'), or Eliminative Reductionism (as in 'there are no persons, only thoughts etc.').
|
|
From:
report of Derek Parfit (The Unimportance of Identity [1995], p.295) by PG - Db (ideas)
|
|
A reaction:
Constitutive Reductionism seems the most common one, as in 'chemistry just consists of lots of complicated physics'. He doesn't mention bridge laws, which are presumably only required in more complicated cases of constitutive reduction.
|
|
9316
|
How is self-representation possible, does it produce a regress, and is experience like that? [Kriegel/Williford]
|
|
Full Idea:
The difficulties with a self-representational view of consciousness are how self-representation of mental states could be possible, whether it leads to an infinite regress, and whether it can capture the actual phenomenology of experience.
|
|
From:
U Kriegel / K Williford (Intro to 'Self-Representational Consciousness' [2006], §3)
|
|
A reaction:
[compressed] All of these objections strike me as persuasive, especially the first one. I'm not sure I know what self-representation is. Mirrors externally represent, and they can't represent themselves. Two mirrors together achieve something..
|
|
9314
|
Unfortunately, higher-order representations could involve error [Kriegel/Williford]
|
|
Full Idea:
A problem for explaining consciousness by higher-order representations is that, like their first-order counterparts, they can misrepresent; there could be a subjective impression of being in a conscious state without actually being in any conscious state.
|
|
From:
U Kriegel / K Williford (Intro to 'Self-Representational Consciousness' [2006], §1)
|
|
A reaction:
It sounds plausible that this is a logical possibility, but how do you assess whether it is an actual or natural possibility? Are we saying that higher-order representations are judgments, which could be true or false? Hm.
|
|
5514
|
Psychologists are interested in identity as a type of person, but philosophers study numerical identity [Parfit]
|
|
Full Idea:
When psychologists discuss identity, they are typically concerned with the kind of person someone is, or wants to be (as in an 'identity crisis'). But when philosophers discuss identity, it is numerical identity they mean.
|
|
From:
Derek Parfit (The Unimportance of Identity [1995], p.293)
|
|
A reaction:
I think it is important to note that the philosophical problem breaks down into two areas: whether I have numerical identity with myself over time, and whether other people have it. It may be that two different sets of criteria will emerge.
|
|
5521
|
If my brain-halves are transplanted into two bodies, I have continuity, and don't need identity [Parfit]
|
|
Full Idea:
If the two halves of my brain are transplanted into different bodies just like mine, they cannot both be me, since that would make them the same person. ..But my relation to these two contains everything that matters, so identity is not what matters.
|
|
From:
Derek Parfit (The Unimportance of Identity [1995], p.314)
|
|
A reaction:
I challenge his concept of what 'matters'. He has a rather solipsistic view of the problem, and I take Parfit to be a rather unsociable person, since his friends and partner will be keenly interested in the identities of the new beings.
|
|
5519
|
It is fine to save two dying twins by merging parts of their bodies into one, and identity is irrelevant [Parfit]
|
|
Full Idea:
If I am largely paralysed, and my twin brother is dying of brain disease, then if the operation to graft my head onto his body is offered, I should accept the operation, and it is irrelevant whether this person would be me.
|
|
From:
Derek Parfit (The Unimportance of Identity [1995], p.308)
|
|
A reaction:
Parfit notes that the brain is a particularly significant part of the process. The fact that I might cheerfully accept this offer without philosophical worries doesn't get rid of the question 'who is this person?' Who should they remain married to?
|
|
5520
|
If two humans are merged surgically, the new identity is a purely verbal problem [Parfit]
|
|
Full Idea:
If there is someone with my head and my brother's body, it is a merely verbal question whether that person will be me, and that is why, even if it won't be me, that doesn't matter. ..What matters is not identity, but the facts of which identity consists.
|
|
From:
Derek Parfit (The Unimportance of Identity [1995], p.310)
|
|
A reaction:
It strikes me that from the subjective psychological point of view identity is of little interest, but from the objective external viewpoint (e.g. the forensic one) such questions are highly significant, and rightly so.
|
|
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').
|