13 ideas
| 12189 | Logical necessity involves a decision about usage, and is non-realist and non-cognitive [Wright,C, by McFetridge] |
| Full Idea: Wright espouses a non-realist, indeed non-cognitive account of logical necessity. Crucial to this is the idea that acceptance of a statement as necessary always involves an element of decision (to use it in a necessary way). | |
| From: report of Crispin Wright (Inventing Logical Necessity [1986]) by Ian McFetridge - Logical Necessity: Some Issues §3 | |
| A reaction: This has little appeal to me, as I take (unfashionably) the view that that logical necessity is rooted in the behaviour of the actual physical world, with which you can't argue. We test simple logic by making up examples. |
| 17771 | How we evaluate evidence depends on our background beliefs [Bayne] |
| Full Idea: A claim that might be very plausible given one set of background beliefs might be highly implausible when evaluated in the light of a different set of background beliefs. | |
| From: Tim Bayne (Thought: a very short introduction [2013], Ch.7) |
| 17770 | Clifford's dictum seems to block our beliefs in morality, politics and philosophy [Bayne] |
| Full Idea: Endorsing Clifford's dictum threatens to undermine our right to hold many of our most cherished beliefs about morality, politics, and philosophy, for these are domains in which it is notoriously difficult to secure consensus. | |
| From: Tim Bayne (Thought: a very short introduction [2013], Ch.7) | |
| A reaction: I would say that those beliefs are amenable to evidence, but the evidence is often highly generalised, which is what makes those subjects notoriously difficult. The existence of a convention is a sort of evidence. |
| 17766 | Physicalism correlates brain and mind, explains causation by thought, and makes nature continuous [Bayne] |
| Full Idea: The motivations for physicalism about the mind are that it accounts for correlations between states of the brain and states of thought, ...that it accounts for the causal role of thoughts, ...and that it does justice to the continuity of nature. | |
| From: Tim Bayne (Thought: a very short introduction [2013], Ch.2) | |
| A reaction: [summary] That is a pretty good summary of why I am a physicalist about the mind. I take all other theories to be dead footnotes in the history of thought - unless someone can produce a really good new argument. Which they can't. |
| 17768 | Perception reveals what animals think, but humans can disengage thought from perception [Bayne] |
| Full Idea: One striking feature of human thought involves our ability to disengage the focus of thought from that of our perceptual attention. ...To get a fix on what an animal is thinking about, one need only determine the object of its perceptual attention. | |
| From: Tim Bayne (Thought: a very short introduction [2013], Ch.4) | |
| A reaction: What happens when an animal closes its eyes, or stirs violently during sleep? I take the hallmark of human thought to be its multi-level character, and this offers nice evidence for that view. Doing philosophy while driving a car is very revealing. |
| 17769 | Some people centre space on themselves; others centre space on the earth [Bayne] |
| Full Idea: Egocentric conceptions of space employ a frame of reference that is focused on oneself; ...geocentric conceptions of space, by contrast, employ a frame of reference that is centred on the earth. | |
| From: Tim Bayne (Thought: a very short introduction [2013], Ch.5) | |
| A reaction: Famously, Europeans nearly always employ the egocentric conception, but many other cultures are geocentric. Thus the salt cellar is either 'to my left' or 'to the west'. In the latter view, everyone always knows their orientation (even indoors?). |
| 17767 | The alternative to a language of thought is map-like or diagram-like thought [Bayne] |
| Full Idea: One could think that the structure of thought has more in common with that of maps or diagrams, and is not particularly language-like. | |
| From: Tim Bayne (Thought: a very short introduction [2013], Ch.2) | |
| A reaction: It seems unwise to be ensnared by analogies on this one, since the phenomenon is buried deep. You can no more infer what goes on underneath than you can infer electrons from looking at trees? |
| 7320 | Holism cannot give a coherent account of scientific methodology [Wright,C, by Miller,A] |
| Full Idea: Crispin Wright has argued that Quine's holism is implausible because it is actually incoherent: he claims that Quine's holism cannot provide us with a coherent account of scientific methodology. | |
| From: report of Crispin Wright (Inventing Logical Necessity [1986]) by Alexander Miller - Philosophy of Language 4.5 | |
| A reaction: This sounds promising, given my intuitive aversion to linguistic holism, and almost everything to do with Quine. Scientific methodology is not isolated, but spreads into our ordinary (experimental) interactions with the world (e.g. Idea 2461). |
| 22445 | Morality shows murder is wrong, but not what counts as a murder [Foot] |
| Full Idea: While one can determine from the concept of morality that there is an objection to murder one cannot determine completely what will count as murder. | |
| From: Philippa Foot (Morality and Art [1972], p.7) | |
| A reaction: She then refers to abortion, but there are military and criminal problem cases, and killings by neglect or side effect. |
| 22444 | A moral system must deal with the dangers and benefits of life [Foot] |
| Full Idea: A moral system seems necessarily to be one aimed at removing particular dangers and securing certain benefits. | |
| From: Philippa Foot (Morality and Art [1972], p.6) | |
| A reaction: I thoroughly approve of this approach to morality, which anchors it in real life, rather than in ideals or principles of reason. |
| 22447 | Saying something 'just is' right or wrong creates an illusion of fact and objectivity [Foot] |
| Full Idea: When we say that something 'just is' right or wrong we want to give the impression of some kind of fact or authority standing behind our words, ...maintaining the trappings of objectivity though the substance is not there. | |
| From: Philippa Foot (Morality and Art [1972], p.9) | |
| A reaction: Foot favours the idea that such a claim must depend on reasons, and that the reasons arise out of actual living. She's right. |
| 22448 | We sometimes just use the word 'should' to impose a rule of conduct on someone [Foot] |
| Full Idea: It would be more honest to recognise that the 'should' of moral judgement is sometimes merely an instrument by which we (for our own very good reasons) try to impose a rule of conduct even on the uncaring man? | |
| From: Philippa Foot (Morality and Art [1972], p.18) | |
| A reaction: This is a good example, I think, of the ordinary language tradition that Foot grew up in. We load a word like 'should' with a mystical power, but the situations in which it is actually used bring us back down to earth. |
| 22446 | In the case of something lacking independence, calling it a human being is a matter of choice [Foot] |
| Full Idea: In the problem of abortion there is a genuine choice as to whether or not to count as a human being, with the rights of a human being, what would become a human being but is not yet capable of independent life. | |
| From: Philippa Foot (Morality and Art [1972], p.7) | |
| A reaction: There must be some basis for the choice. We can't call a dead person a human being. Choosing to call a tiny zygote a human being seems very implausible. Pre-viability strikes me as implausible. |