15537
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If cats are vague, we deny that the many cats are one, or deny that the one cat is many [Lewis]
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Full Idea:
To deny that there are many cats on the mat (because removal of a few hairs seems to produce a new one), we must either deny that the many are cats, or else deny that the cats are many. ...I think both alternatives lead to successful solutions.
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From:
David Lewis (Many, but almost one [1993], 'The paradox')
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A reaction:
He credits the problem to Geach (and Tibbles), and says it is the same as Unger's 'problem of the many' (Idea 15536).
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13048
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Good explications are exact, fruitful, simple and similar to the explicandum [Carnap, by Salmon]
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Full Idea:
Carnap's four criteria for giving a good explication are similarity to the explicandum, exactness, fruitfulness and simplicity.
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From:
report of Rudolph Carnap (Logical Foundations of Probability [1950], Ch.1) by Wesley Salmon - Four Decades of Scientific Explanation 0.1
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A reaction:
[compressed] Salmon's view is that this represents the old attitude, that the contribution of philosophy to explanation is the clarification of the key concepts. Carnap is, of course, a logical empiricist.
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15539
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Basic to pragmatics is taking a message in a way that makes sense of it [Lewis]
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Full Idea:
The cardinal principle of pragmatics is that the right way to take what is said, if at all possible, is the way that makes sense of the message.
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From:
David Lewis (Many, but almost one [1993], 'A better solution')
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A reaction:
Thus when someone misuses a word, suggesting nonsense, we gloss over it, often without even mentioning it, because the underlying sense is obvious. A good argument for the existence of propositions. Lewis doesn't mention truth.
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7903
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The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna]
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Full Idea:
The six perfections are of giving, morality, patience, vigour, meditation, and wisdom.
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From:
Nagarjuna (Mahaprajnaparamitashastra [c.120], 88)
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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').
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