14 ideas
| 17304 | As causation links across time, grounding links the world across levels [Schaffer,J] |
| Full Idea: Grounding is something like metaphysical causation. Just as causation links the world across time, grounding links the world across levels. Grounding connects the more fundamental to the less fundamental, and thereby backs a certain form of explanation. | |
| From: Jonathan Schaffer (Grounding, Transitivity and Contrastivity [2012], Intro) | |
| A reaction: Obviously you need 'levels' for this, which we should take to be structural levels. |
| 17306 | If ground is transitive and irreflexive, it has a strict partial ordering, giving structure [Schaffer,J] |
| Full Idea: By treating grounding as transitive (and irreflexive), one generates a strict partial ordering that induces metaphysical structure. | |
| From: Jonathan Schaffer (Grounding, Transitivity and Contrastivity [2012], Intro) | |
| A reaction: Schaffer's paper goes on to attach the claim that grounding is transitive, but I didn't find his examples very convincing. |
| 2614 | Modern phenomenalism holds that objects are logical constructions out of sense-data [Ayer] |
| Full Idea: Nowadays phenomenalism is held to be a theory of perception which says that physical objects are logical constructions out of sense-data. | |
| From: A.J. Ayer (Phenomenalism [1947], §1) |
| 2615 | The concept of sense-data allows us to discuss appearances without worrying about reality [Ayer] |
| Full Idea: The introduction of the term 'sense-datum' is a means of referring to appearances without prejudging the question of what it is, if anything, that they are appearances of. | |
| From: A.J. Ayer (Phenomenalism [1947], §1) |
| 17308 | Explaining 'Adam ate the apple' depends on emphasis, and thus implies a contrast [Schaffer,J] |
| Full Idea: Explaining why ADAM ate the apple is a different matter from explaining why he ATE the apple, and from why he ate THE APPLE. ...In my view the best explanations incorporate ....contrastive information. | |
| From: Jonathan Schaffer (Grounding, Transitivity and Contrastivity [2012], 4.3.1) | |
| A reaction: But why are the contrasts Eve, or throwing it, or a pear? It occurs to me that this is wrong! The contrast is with anything else which could have gone in subject, verb or object position. It is a matter of categories, not of contrasts. |
| 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. |
| 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') | |
| A reaction: I take normativity not be the mere labelling of certain things as 'good', but as a way of responding to that fact, with some sort of motivation. |
| 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. |
| 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. |
| 17305 | I take what is fundamental to be the whole spatiotemporal manifold and its fields [Schaffer,J] |
| Full Idea: I myself would prefer to speak of what is fundamental in terms of the whole spatiotemporal manifold and the fields that permeate it, with parts counting as derivative of the whole. | |
| From: Jonathan Schaffer (Grounding, Transitivity and Contrastivity [2012], 4.1.1) | |
| A reaction: Not quite the Parmenidean One, since it has parts, but a nice try at updating the great man. Note the reference to 'fields', suggesting that this view is grounded in the physics rather than metaphysics. How many fields has it got? |
| 17307 | Nowadays causation is usually understood in terms of equations and variable ranges [Schaffer,J] |
| Full Idea: The leading treatments of causation work within 'structural equation models', with events represented via variables each of which is allotted a range of permitted values, which constitute a 'contrast space'. | |
| From: Jonathan Schaffer (Grounding, Transitivity and Contrastivity [2012], 4.3.1) | |
| A reaction: Like Woodward's idea that causation is a graph, this seems to be a matter of plotting or formalising correlations between activities, which is a very Humean approach to causation. |
| 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. |