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21500
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We rely on memory for empirical beliefs because they mutually support one another [Lewis,CI]
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Full Idea:
When the whole range of empirical beliefs is taken into account, all of them more or less dependent on memorial knowledge, we find that those which are most credible can be assured by their mutual support, or 'congruence'.
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From:
C.I. Lewis (An Analysis of Knowledge and Valuation [1946], 334), quoted by Erik J. Olsson - Against Coherence 3.1
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A reaction:
Lewis may be over-confident about this, and is duly attacked by Olson, but it seems to me roughly correct. How do you assess whether some unusual element in your memory was a dream or a real experience?
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6556
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If anything is to be probable, then something must be certain [Lewis,CI]
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Full Idea:
If anything is to be probable, then something must be certain.
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From:
C.I. Lewis (An Analysis of Knowledge and Valuation [1946], 186), quoted by Robert Fogelin - Walking the Tightrope of Reason Intro
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A reaction:
Lewis makes this comment when facing infinite regress problems. It is a very nice slogan for foundationalism, which embodies the slippery slope view. Personally I feel the emotional pull of foundations, but acknowledge the very strong doubts about them.
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21498
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Congruents assertions increase the probability of each individual assertion in the set [Lewis,CI]
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Full Idea:
A set of statements, or a set of supposed facts asserted, will be said to be congruent if and only if they are so related that the antecedent probability of any one of them will be increased if the remainder of the set can be assumed as given premises.
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From:
C.I. Lewis (An Analysis of Knowledge and Valuation [1946], 338), quoted by Erik J. Olsson - Against Coherence 2.2
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A reaction:
This thesis is vigorously attacked by Erik Olson, who works through the probability calculations. There seems an obvious problem without that. How else do you assess 'congruence', other than by evidence of mutual strengthening?
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5828
|
Extension is the class of things, intension is the correct definition of the thing, and intension determines extension [Lewis,CI]
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Full Idea:
"The denotation or extension of a term is the class of all actual or existent things which the term correctly applies to or names; the connotation or intension of a term is delimited by any correct definition of it." ..And intension determines extension.
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From:
C.I. Lewis (An Analysis of Knowledge and Valuation [1946]), quoted by Stephen P. Schwartz - Intro to Naming,Necessity and Natural Kinds §II
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A reaction:
The last part is one of the big ideas in philosophy of language, which was rejected by Putnam and co. If you were to reverse the slogan, though, (to extension determines intension) how would you identify the members of the extension?
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7999
|
All actions come from: body, lower self, perception, means of action, or Fate [Anon (Bhag)]
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Full Idea:
Whatever a man does, good or bad, in thought, word or deed, has these five sources of action: the body, the lower 'I am', the means of perception, the means of action, and Fate.
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From:
Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 18.14/15)
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A reaction:
The 'means of action' will presumably take care of anything we haven't thought of! Nothing quite matches the idea of 'the will' here. A twitch from the first, eating from the second, a startled jump from the third, struck by lightning from the fifth.
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22489
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'Good' is an attributive adjective like 'large', not predicative like 'red' [Geach, by Foot]
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Full Idea:
Geach puts 'good' in the class of attributive adjectives, such as 'large' and 'small', contrasting such adjectives with 'predicative' adjectives such as 'red'.
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From:
report of Peter Geach (Good and Evil [1956]) by Philippa Foot - Natural Goodness Intro
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A reaction:
[In Analysis 17, and 'Theories of Ethics' ed Foot] Thus any object can simply be red, but something can only be large or small 'for a rat' or 'for a car'. Hence nothing is just good, but always a good so-and-so. This is Aristotelian, and Foot loves it.
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7992
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The visible forms of nature are earth, water, fire, air, ether; mind, reason, and the sense of 'I' [Anon (Bhag)]
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Full Idea:
The visible forms of nature are eight: earth, water, fire, air, ether; the mind, reason, and the sense of 'I'.
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From:
Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 7.4)
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A reaction:
Presumably there is an implication that there are also invisible forms. The Bhuddists launched an attack on 'I' as one of the categories. The first five appear to be Aristotle's, which must be of scholarly (and chronological) interest.
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7997
|
Only by love can men see me, know me, and come to me, says Krishna [Anon (Bhag)]
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Full Idea:
Only by love can men see me, and know me, and come unto me, says Krishna
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From:
Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 11.54)
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A reaction:
There seems to be a paradox here, as it is unclear how you can love Krishna, if you have not already seen him in some way. This is another paradox of fideism - that faith cannot possibly be the first step in a religion, as faith needs a target.
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7998
|
The three gates of hell are lust, anger and greed [Anon (Bhag)]
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Full Idea:
Three are the gates of this hell, the death of the soul: the gate of lust, the gate of wrath, and the gate of greed. Let a man shun the three.
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From:
Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 16.21)
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A reaction:
Anyone who wishes to procreate, champion justice, and make a living, has to pursue all three. Wisdom consists of pursuing the three appropriately, not in shunning them. How did this bizarre puritanism ever come to grip the human race?
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