11 ideas
17783 | A number is not a multitude, but a unified ratio between quantities [Newton] |
Full Idea: By a Number we understand not so much a Multitude of Unities, as the abstracted Ratio of any Quantity to another Quantity of the same Kind, which we take for unity. | |
From: Isaac Newton (Universal Arithmetick [1669]), quoted by John Mayberry - What Required for Foundation for Maths? p.407-2 | |
A reaction: This needs a metaphysics of 'kinds' (since lines can't have ratios with solids). Presumably Newton wants the real numbers to be more basic than the natural numbers. This is the transition from Greek to modern. |
8510 | 'Socrates is wise' means a concurrence sum contains a member of a similarity set [Williams,DC] |
Full Idea: 'Socrates is wise' means that the concurrence sum (Socrates) includes a trope which is a member of the similarity set (Wisdom). | |
From: Donald C. Williams (On the Elements of Being: I [1953], p.119) | |
A reaction: Resemblance has to be taken as a basic (and presumably unanalysable) concept, which invites Russell's objection (Idea 4441). |
8508 | A 'trope' is an abstract particular, the occurrence of an essence [Williams,DC] |
Full Idea: I shall divert the word 'trope' to stand for the abstract particular which is, so to speak, the occurrence of an essence. | |
From: Donald C. Williams (On the Elements of Being: I [1953], p.115) | |
A reaction: Thus tropes entered philosophical discussion. Presumably the precedent for an 'abstract particular' would be a particular occurrence of the number 7. |
8509 | A world is completely constituted by its tropes and their connections [Williams,DC] |
Full Idea: Any possible world, and hence, of course, this one, is completely constituted by its tropes and connections of location and similarity. | |
From: Donald C. Williams (On the Elements of Being: I [1953], p.116) | |
A reaction: Note that Williams regularly referred to possible worlds in 1953. This is a full-blooded trope theory, which asserts that objects are bundles of tropes, so that both particulars and universals are ontologically taken care of. |
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') |
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. |
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. |