16 ideas
10580 | Mathematics is both necessary and a priori because it really consists of logical truths [Yablo] |
Full Idea: Mathematics seems necessary because the real contents of mathematical statements are logical truths, which are necessary, and it seems a priori because logical truths really are a priori. | |
From: Stephen Yablo (Abstract Objects: a Case Study [2002], 10) | |
A reaction: Yablo says his logicism has a Kantian strain, because numbers and sets 'inscribed on our spectacles', but he takes a different view (in the present Idea) from Kant about where the necessity resides. Personally I am tempted by an a posteriori necessity. |
10579 | Putting numbers in quantifiable position (rather than many quantifiers) makes expression easier [Yablo] |
Full Idea: Saying 'the number of Fs is 5', instead of using five quantifiers, puts the numeral in quantifiable position, which brings expressive advantages. 'There are more sheep in the field than cows' is an infinite disjunction, expressible in finite compass. | |
From: Stephen Yablo (Abstract Objects: a Case Study [2002], 08) | |
A reaction: See Hofweber with similar thoughts. This idea I take to be a key one in explaining many metaphysical confusions. The human mind just has a strong tendency to objectify properties, relations, qualities, categories etc. - for expression and for reasoning. |
22227 | For Sartre there is only being for-itself, or being in-itself (which is beyond experience) [Sartre, by Daigle] |
Full Idea: The two most fundamental modes of being in Sartre's ontology are being in-itself, and being for-itself. ...The in-itself lies beyond our experience of it. | |
From: report of Jean-Paul Sartre (Being and Nothingness [1943]) by Christine Daigle - Jean-Paul Sartre 2.2 | |
A reaction: This appears to be Kant's ding-an-sich, paired with Heidegger's Dasein. If those are the only options, then reality is either subjective or unknown, which seems to make Sartre an idealist, but he asserted that phenomena vindicate the in-itself. |
10577 | Concrete objects have few essential properties, but properties of abstractions are mostly essential [Yablo] |
Full Idea: Objects like me have a few essential properties, and numerous accidental ones. Abstract objects are a different story. The intrinsic properties of the empty set are mostly essential. The relations of numbers are also mostly essential. | |
From: Stephen Yablo (Abstract Objects: a Case Study [2002], 01) |
10578 | We are thought to know concreta a posteriori, and many abstracta a priori [Yablo] |
Full Idea: Our knowledge of concreta is a posteriori, but our knowledge of numbers, at least, has often been considered a priori. | |
From: Stephen Yablo (Abstract Objects: a Case Study [2002], 02) |
20743 | Appearances do not hide the essence; appearances are the essence [Sartre] |
Full Idea: We reject the dualism of appearance and essence. The appearance does not hide the essence, it reveals it; it is the essence. | |
From: Jean-Paul Sartre (Being and Nothingness [1943], p.4-5), quoted by Kevin Aho - Existentialism: an introduction 2 'Phenomenology' | |
A reaction: This idea, expressed in the language of Hegel and Husserl, strikes me as the same as the analytic phenomenalism of Mill and Ayer. Hence I take it to be wrong. |
5960 | When the soul is intelligent and harmonious, it is part of god and derives from god [Plutarch] |
Full Idea: The soul, when it has partaken of intelligence and reason and concord, is not merely a work but also a part of god and has come to be not by his agency but both from him as source and out of his substance. | |
From: Plutarch (67: Platonic Questions [c.85], II.1001) | |
A reaction: A most intriguing shift of view from earlier concepts of the psuché. How did this come about? This man is a pagan. The history is in the evolution of Platonism. See 'The Middle Platonists' by John Dillon. Davidson is also very impressed by reason. |
6151 | Sartre says consciousness is just directedness towards external objects [Sartre, by Rowlands] |
Full Idea: Sartre defends a view of consciousness as nothing but a directedness towards objects, insisting that these objects are transcendent with respect to that consciousness; hence Sartre is one of the first genuine externalists. | |
From: report of Jean-Paul Sartre (Being and Nothingness [1943]) by Mark Rowlands - Externalism Ch.1 | |
A reaction: An ancestor here is, I think, Schopenhauer (Idea 4166). The idea is attractive, as we are brought up with idea that we have a thing called 'consciousness', but if you removed its contents there would literally be nothing left. |
6164 | Sartre rejects mental content, and the idea that the mind has hidden inner features [Sartre, by Rowlands] |
Full Idea: Sartre's attack on the idea that consciousness has contents is an attack on the idea that the mental possesses features that are hidden, inner and constituted or revealed by the individual's inwardly directed awareness. | |
From: report of Jean-Paul Sartre (Being and Nothingness [1943]) by Mark Rowlands - Externalism Ch.5 | |
A reaction: This is part of the move towards 'externalism' about the mind. The notion of 'content' implies a container. It seems slightly ridiculous, though, to try to say that the mind just 'is the world'. How is reasoning possible, and the relation of ideas? |
7074 | Man is a useless passion [Sartre] |
Full Idea: Man is a useless passion. | |
From: Jean-Paul Sartre (Being and Nothingness [1943], IV.2.III) | |
A reaction: Memorable and neat. Since all of existence is ultimately 'useless', that part of it is not a revelation. The notion that we are essentially a 'passion' chimes nicely with David Hume's view, against the enlightenment rational view, and against Aristotle. |
6687 | Man is the desire to be God [Sartre] |
Full Idea: Man fundamentally is the desire to be God. | |
From: Jean-Paul Sartre (Being and Nothingness [1943], p.556?), quoted by Gordon Graham - Eight Theories of Ethics Ch.5 | |
A reaction: It is better to see man (as seen all the way through the European tradition) as caught between the self-images of being an angel and being a 'quintessence of dust' (Hamlet). |
22228 | Sartre's freedom is not for whimsical action, but taking responsibility for our own values [Sartre, by Daigle] |
Full Idea: Readers often confuse Sartre's notion of freedom with the freedom of acting whimsically ....but since there is no God, we must create our own values. Freedom is not merely a licence to act whimsically.; it entails responsibility. | |
From: report of Jean-Paul Sartre (Being and Nothingness [1943]) by Christine Daigle - Jean-Paul Sartre 2.3 | |
A reaction: The idea that we create our values comes from Nietzsche. Did Sartre want everyone to behave like an übermensch? How can you form a society from individuals who create private values, even if they (somehow) take responsibility for them? |
22233 | Love is the demand to be loved [Sartre] |
Full Idea: Love is the demand to be loved. | |
From: Jean-Paul Sartre (Being and Nothingness [1943], p.488), quoted by Christine Daigle - Jean-Paul Sartre 2.5 | |
A reaction: Is that all love is? Hard to imagine someone loving another person without hoping that the other person will reciprocate. You need high self-esteem to 'demand' it. Low self-esteem merely hopes for it. He says the other person may feel the same. |
20755 | Fear concerns the world, but 'anguish' comes from confronting my self [Sartre] |
Full Idea: Anguish is distinguished from fear in that fear is fear of being in the world whereas anguish is anguish before myself. | |
From: Jean-Paul Sartre (Being and Nothingness [1943], p.65), quoted by Kevin Aho - Existentialism: an introduction 5 'Radical' | |
A reaction: I'm guessing that the anguish comes from the horror of the infinite choices available to me. Once you've made major life choices with full commitment (such as marriage), does that mean that existentialism becomes irrelevant? |
20760 | Sincerity is not authenticity, because it only commits to one particular identity [Sartre, by Aho] |
Full Idea: Being sincere [in Sartre] has nothing to do with authenticity because, in committing ourselves to a particular identity, we strip away the possibility of transcendence by reducing ourselves to a thing. | |
From: report of Jean-Paul Sartre (Being and Nothingness [1943]) by Kevin Aho - Existentialism: an introduction 6 'Bad' | |
A reaction: I take this to mean that sincerity says genuinely what role you are playing (such as a waiter), but authenticity is recognition that you don't have to play that role. I think. |
22231 | We flee from the anguish of freedom by seeing ourselves objectively, as determined [Sartre] |
Full Idea: We are always ready to take refuge in a belief in determinism if this freedom weighs upon us or if we need an excuse. Thus we flee from anguish by attempting to apprehend ourselves from without as an Other or a thing. | |
From: Jean-Paul Sartre (Being and Nothingness [1943], p.82), quoted by Christine Daigle - Jean-Paul Sartre 2.4 | |
A reaction: I would have thought we blame social pressures, or biological pressures, rather than metaphysical determinism, but it amounts to the same thing. If we are not free then probably nothing else is. |