14 ideas
| 14626 | In S5 matters of possibility and necessity are non-contingent [Williamson] |
| Full Idea: In system S5 matters of possibility and necessity are always non-contingent. | |
| From: Timothy Williamson (Modal Logic within Counterfactual Logic [2010], 3) | |
| A reaction: This will be because if something is possible in one world (because it can be seen to be true in some possible world) it will be possible for all worlds (since they can all see that world in S5). |
| 14625 | Necessity is counterfactually implied by its negation; possibility does not counterfactually imply its negation [Williamson] |
| Full Idea: Modal thinking is logically equivalent to a type of counterfactual thinking. ...The necessary is that which is counterfactually implied by its own negation; the possible is that which does not counterfactually imply its own negation. | |
| From: Timothy Williamson (Modal Logic within Counterfactual Logic [2010], 1) | |
| A reaction: I really like this, because it builds modality on ordinary imaginative thinking. He says you just need to grasp counterfactuals, and also negation and absurdity, and you can then understand necessity and possibility. We can all do that. |
| 14623 | Strict conditionals imply counterfactual conditionals: □(A⊃B)⊃(A□→B) [Williamson] |
| Full Idea: The strict conditional implies the counterfactual conditional: □(A⊃B) ⊃ (A□→B) - suppose that A would not have held without B holding too; then if A had held, B would also have held. | |
| From: Timothy Williamson (Modal Logic within Counterfactual Logic [2010], 1) | |
| A reaction: [He then adds a reading of his formula in terms of possible worlds] This sounds rather close to modus ponens. If A implies B, and A is actually the case, what have you got? B! |
| 14624 | Counterfactual conditionals transmit possibility: (A□→B)⊃(◊A⊃◊B) [Williamson] |
| Full Idea: The counterfactual conditional transmits possibility: (A□→B) ⊃ (◊A⊃◊B). Suppose that if A had held, B would also have held; the if it is possible for A to hold, it is also possible for B to hold. | |
| From: Timothy Williamson (Modal Logic within Counterfactual Logic [2010], 1) |
| 14531 | Rather than define counterfactuals using necessity, maybe necessity is a special case of counterfactuals [Williamson, by Hale/Hoffmann,A] |
| Full Idea: Instead of regarding counterfactuals as conditionals restricted to a range of possible worlds, we can define the necessity operator by means of counterfactuals. Metaphysical necessity is a special case of ordinary counterfactual thinking. | |
| From: report of Timothy Williamson (Modal Logic within Counterfactual Logic [2010]) by Bob Hale/ Aviv Hoffmann - Introduction to 'Modality' 2 | |
| A reaction: [compressed] I very much like Williamson's approach, of basing these things on the ordinary way that ordinary people think. To me it is a welcome inclusion of psychology into metaphysics, which has been out in the cold since Frege. |
| 21833 | Research suggest that we overrate conscious experience [Flanagan] |
| Full Idea: The emerging consensus is that we probably overrate the power of conscious experience in our lives. Freud, of course, said the same thing for different reasons. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 3 'Ontology') | |
| A reaction: [He cites Pockett, Banks and Gallagher 2006]. Freud was concerned with big deep secrets, but the modern view concerns ordinary decisions and perceptions. An important idea, which should incline us all to become Nietzscheans. |
| 14628 | Imagination is important, in evaluating possibility and necessity, via counterfactuals [Williamson] |
| Full Idea: Imagination can be made to look cognitively worthless. Once we recall its fallible but vital role in evaluating counterfactual conditionals, we should be more open to the idea that it plays such a role in evaluating claims of possibility and necessity. | |
| From: Timothy Williamson (Modal Logic within Counterfactual Logic [2010], 6) | |
| A reaction: I take this to be a really important idea, because it establishes the importance of imagination within the formal framework of modern analytic philosopher (rather than in the whimsy of poets and dreamers). |
| 21834 | Sensations may be identical to brain events, but complex mental events don't seem to be [Flanagan] |
| Full Idea: There is still some hope for something like identity theory for sensations. But almost no one believes that strict identity theory will work for more complex mental states. Strict identity is stronger than type neurophysicalism. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 3 'Ontology') | |
| A reaction: It is so hard to express the problem. What needs to be explained? How can one bunch of neurons represent many different things? It's not like computing. That just transfers the data to brains, where the puzzling stuff happens. |
| 21837 | Morality is normative because it identifies best practices among the normal practices [Flanagan] |
| Full Idea: Morality is 'normative' in the sense that it consists of the extraction of ''good' or 'excellent' practices from common practices. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 4 'Naturalism') |
| 21830 | For Darwinians, altruism is either contracts or genetics [Flanagan] |
| Full Idea: Two explanations came forward in the neo-Darwinian synthesis. Altruism is either 1) person-based reciprocal altruism, or 2) gene-based kin altruism. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 2 'Darwin') | |
| A reaction: Flanagan obviously thinks there is also 'genuine psychological atruism'. Presumably we don't explain mathematics or music or the desire to travel as either contracts or genetics, so we have other explanations available. |
| 21835 | We need Eudaimonics - the empirical study of how we should flourish [Flanagan] |
| Full Idea: It would be nice if I could advance the case for Eudaimonics - empirical enquiry into the nature, causes, and constituents of flourishing, …and the case for some ways of living and being as better than others. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 4 'Normative') | |
| A reaction: Things seem to be moving in that direction. Lots of statistics about happiness have been appearing. |
| 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'). |
| 21831 | Alienation is not finding what one wants, or being unable to achieve it [Flanagan] |
| Full Idea: What Marx called 'alienation' is the widespread condition of not being able to discover what one wants, or not being remotely positioned to achieve. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 2 'Expanding') | |
| A reaction: I took alienation to concern people's relationship to the means of production in their trade. On Flanagan's definition I would expect almost everyone aged under 20 to count as alienated. |
| 21832 | Buddhists reject God and the self, and accept suffering as key, and liberation through wisdom [Flanagan] |
| Full Idea: Buddhism rejected the idea of a creator God, and the unchanging self [atman]. They accept the appearance-reality distinction, reward for virtue [karma], suffering defining our predicament, and that liberation [nirvana] is possible through wisdom. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 3 'Buddhism') | |
| A reaction: [Compressed] Flanagan is an analytic philosopher and a practising Buddhist. Looking at a happiness map today which shows Europeans largely happy, and Africans largely miserable, I can see why they thought suffering was basic. |