1350
|
Continuity is needed for existence, otherwise we would say a thing existed after it ceased to exist [Reid]
|
|
Full Idea:
Identity supposes an uninterrupted continuance of existence….Otherwise we must suppose a being to exist after it has ceased to exist, and to have existed before it was produced, which are manifest contradictions.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
|
|
A reaction:
I take the point to be that if something is supposed to survive a gap in its existence, that must imply that it somehow exists during the gap. If a light flashes on and off, is it really a new entity each time?
|
21322
|
We treat slowly changing things as identical for the sake of economy in language [Reid]
|
|
Full Idea:
All bodies, as they consist of innumerable parts, are subject to continual changes of their substance. When such changes are gradual, because language could not afford a different name for each state, it retains the same name and is considered the same.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
|
|
A reaction:
This is hard to deny. We could hardly rename a child each morning. Simlarly, we can't have a unique name for each leaf on a tree. Economy of language explains a huge amount in philosophy.
|
23643
|
We all trust our distinct memories (but not our distinct imaginings) [Reid]
|
|
Full Idea:
Every man feels he must believe what he distinctly remembers, though he can give no other reason for his belief, but that he remembers the thing distinctly; whereas, when he merely distinctly imagines a thing, he has no belief in it upon that account.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], 1)
|
|
A reaction:
The word 'distinct' is doing some heavy work here. I fear that believing the memory is the only criterion we have for calling it distinct. As a boy I was persuaded to change my testimony about a car accident, and I realised I was not distinct about it.
|
1356
|
A person is a unity, and doesn't come in degrees [Reid]
|
|
Full Idea:
The identity of a person is a perfect identity: wherever it is real, it admits of no degrees; and it is impossible that a person should be in part the same, and in part different; because a person is a 'monad', and is not divisible into parts.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
|
|
A reaction:
I don't accept this, because I don't accept the metaphysics needed to underpin it. To watch a person with Alzheimer's disease fade out of existence before they die seems sufficient counter-evidence. I believe in personal identity, but it isn't 'perfect'.
|
1359
|
Personal identity is the basis of all rights, obligations and responsibility [Reid]
|
|
Full Idea:
Identity, when applied to persons, has no ambiguity, and admits of no degrees. It is the foundation of all rights and obligations, and of all accountableness.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
|
|
A reaction:
This seems to me to be one of the key mistakes in all of philosophy - thinking that items must always be all-or-nothing. If a person deteriorates through Alzheimer's, there seem to be obvious degrees of personhood. Responsibility comes in degrees, too.
|
21323
|
The identity of a thief is only known by similarity, but memory gives certainty in our own case [Reid]
|
|
Full Idea:
A man challenges a thief in possession of his horse only on similarity. The testimony of witnesses to the identity of a person is commonly grounded on no other evidence. ...Evidence of our own identity is grounded in memory, and gives undoubted certainty.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
|
|
A reaction:
With other people the best we can hope for is type-identity, hoping that each individual being is a unique type, but with otherselves we are always confident of establishing token identity. Could I have been someone different yesterday, without realising?
|
21325
|
Boy same as young man, young man same as old man, old man not boy, if forgotten! [Reid]
|
|
Full Idea:
Suppose a brave officer, flogged as a boy for robbing an orchard, to have captured a standard in his first campaign, and become a general in advanced life. [If the general forgets the flogging] he is and at the same time is not the same as the boy.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 6)
|
|
A reaction:
The point is that strict identity has to be transitive, and if the general forgets his boyhood that breaks the transitivity. If identity is less strict there is no problem. The general may only have memories related to some part of his boyhood.
|
1352
|
Thoughts change continually, but the self doesn't [Reid]
|
|
Full Idea:
My thoughts, and actions, and feelings, change every moment: they have no continued, but a successive, existence: but that self, or I, to which they belong, is permanent.
|
|
From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
|
|
A reaction:
The word 'permanent' may be excessive, but one could hardly say there is nothing more to personal identity than the contents of consciousnes, given how much and how quickly those continually fluctuate.
|
2427
|
Maybe understanding doesn't need consciousness, despite what Searle seems to think [Searle, by Chalmers]
|
|
Full Idea:
Searle originally directed the Chinese Room against machine intentionality rather than consciousness, arguing that it is "understanding" that the room lacks,….but on Searle's view intentionality requires consciousness.
|
|
From:
report of John Searle (Minds, Brains and Science [1984]) by David J.Chalmers - The Conscious Mind 4.9.4
|
|
A reaction:
I doubt whether 'understanding' is a sufficiently clear and distinct concept to support Searle's claim. Understanding comes in degrees, and we often think and act with minimal understanding.
|
7390
|
If bigger and bigger brain parts can't understand, how can a whole brain? [Dennett on Searle]
|
|
Full Idea:
The argument that begins "this little bit of brain activity doesn't understand Chinese, and neither does this bigger bit..." is headed for the unwanted conclusion that even the activity of the whole brain won't account for understanding Chinese.
|
|
From:
comment on John Searle (Minds, Brains and Science [1984]) by Daniel C. Dennett - Consciousness Explained 14.1
|
|
A reaction:
In other words, Searle is guilty of a fallacy of composition (in negative form - parts don't have it, so whole can't have it). Dennett is right. The whole shebang of the full brain will obviously do wonderful (and commonplace) things brain bits can't.
|
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').
|