|
16730
|
If matter is entirely atoms, anything else we notice in it can only be modes [Gassendi]
|
|
Full Idea:
Since these atoms are the whole of the corporeal matter or substance that exists in bodies, if we conceive or notice anything else to exist in these bodies, that is not a substance but only some kind of mode of the substance.
|
|
From:
Pierre Gassendi (Syntagma [1658], II.1.6.1), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 22.4
|
|
A reaction:
If the atoms have a few qualities of their own, are they just modes? If they are genuine powers, then there can be emergent powers, which are rather more than mere 'modes'.
|
|
16619
|
We observe qualities, and use 'induction' to refer to the substances lying under them [Gassendi]
|
|
Full Idea:
Nothing beyond qualities is perceived by the senses. …When we refer to the substance in which the qualities inhere, we do this through induction, by which we reason that some subject lies under the quality.
|
|
From:
Pierre Gassendi (Syntagma [1658], II.1.6.1), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 07.1
|
|
A reaction:
He talks of 'induction' (in an older usage), but he seems to mean abduction, since he never makes any observations of the substances being proposed.
|
|
23681
|
The first motion or effect cannot be produced necessarily, so the First Cause must be a free agent [Reid]
|
|
Full Idea:
That the first motion, or the first effect, whatever it be, cannot be produced necessarily, and, consequently, that the First Cause must be a free agent, has been demonstrated clearly and unanswerably.
|
|
From:
Thomas Reid (Essays on Active Powers 4: Liberty of Agents [1788], 8)
|
|
A reaction:
He has said that the First Cause can only be conceived by us as an 'agent'. If there is an agential First Cause, then he must be right. It is this need for God to be free which makes scepticism about free will unacceptable to many.
|
|
23680
|
We are morally free, because we experience it, we are accountable, and we pursue projects [Reid]
|
|
Full Idea:
I believe in moral liberty first because we have a natural conviction of belief that in many cases we act freely, second because we are accountable, and third because we can prosecute an end by a long series of means adapted.
|
|
From:
Thomas Reid (Essays on Active Powers 4: Liberty of Agents [1788], 5)
|
|
A reaction:
This is his final summary of why he believes in free will. Why didn't Plato and Aristotle have this natural belief? He could only believe we are 'accountable' because he believes in free will. Ants and bees pursue lengthy projects. Hm.
|
|
7519
|
Many mental phenomena are totally unexplained by folk psychology [Churchland,PM]
|
|
Full Idea:
Folk psychology fails utterly to explain a considerable variety of central psychological phenomena: mental illness, sleep, creativity, memory, intelligence differences, and many forms of learning, to cite just a few.
|
|
From:
Paul M. Churchland (Folk Psychology [1996], III)
|
|
A reaction:
If folk psychology is a theory, it will have been developed to predict behaviour, rather than as a full-blown psychological map. The odd thing is that some people seem to be very bad at folk psychology.
|
|
7520
|
Folk psychology never makes any progress, and is marginalised by modern science [Churchland,PM]
|
|
Full Idea:
Folk psychology has not progressed significantly in the last 2500 years; if anything, it has been steadily in retreat during this period; it does not integrate with modern science, and its emerging wallflower status bodes ill for its future.
|
|
From:
Paul M. Churchland (Folk Psychology [1996], III)
|
|
A reaction:
[compressed] However, while shares in alchemy and astrology have totally collapsed, folk psychology shows not the slightest sign of going away, and it is unclear how it ever could. See Idea 3177.
|
|
16593
|
Atoms are not points, but hard indivisible things, which no force in nature can divide [Gassendi]
|
|
Full Idea:
The vulgar think atoms lack parts and are free of all magnitude, and hence nothing other than a mathematical point, but it is something solid and hard and compact, as to leave no room for division, separation and cutting. No force in nature can divide it.
|
|
From:
Pierre Gassendi (Syntagma [1658], II.1.3.5), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 03.2
|
|
A reaction:
If you gloatingly think the atom has now been split, ask whether electrons and quarks now fit his description. Pasnau notes that though atoms are indivisible, they are not incorruptible, and could go out of existence, or be squashed.
|
|
16729
|
How do mere atoms produce qualities like colour, flavour and odour? [Gassendi]
|
|
Full Idea:
If the only material principles of things are atoms, having only size, shape, and weight, or motion, then why are so many additional qualities created and existing within the things: color, heat, flavor, odor, and innumerable others?
|
|
From:
Pierre Gassendi (Syntagma [1658], II.1.5.7), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 22.4
|
|
A reaction:
This is pretty much the 'hard question' about the mind-body relation. Bacon said that heat was just motion of matter. I would say that this problem is gradually being solved in my lifetime.
|
|
23679
|
The principle of the law of nature is that matter is passive, and is acted upon [Reid]
|
|
Full Idea:
The law of nature respecting matter is grounded upon this principle: That matter is an inert, inactive substance, which does not act, but is acted upon.
|
|
From:
Thomas Reid (Essays on Active Powers 4: Liberty of Agents [1788], 5)
|
|
A reaction:
A clear statement (alongside Euler's) of the 18th century view, still with us, but strikes me as entirely wrong. Their view needs the active power of God to drive the laws. Matter has intrinsic primitive powers, and laws describe patterns of behaviour.
|