33 ideas
3240 | There is more insight in fundamental perplexity about problems than in their supposed solutions [Nagel] |
Full Idea: Certain forms of perplexity (say about freedom, knowledge and the meaning of life) seem to me to embody more insight than any of the supposed solutions to those problems. | |
From: Thomas Nagel (The View from Nowhere [1986], Intro) | |
A reaction: Obviously false solutions won't embody much insight. This sounds good, but I suspect that the insight is in the recognition of the facts which give rise to the perplexity. I can't think of anything in favour of perplexity for its own sake. |
3242 | Philosophy is the childhood of the intellect, and a culture can't skip it [Nagel] |
Full Idea: Philosophy is the childhood of the intellect, and a culture that tries to skip it will never grow up. | |
From: Thomas Nagel (The View from Nowhere [1986], Intro) | |
A reaction: Can he really mean that a mature culture doesn't need philosophy? |
3241 | It seems mad, but the aim of philosophy is to climb outside of our own minds [Nagel] |
Full Idea: We are trying to climb outside of our own minds, an effort that some would regard as insane and that I regard as philosophically fundamental. | |
From: Thomas Nagel (The View from Nowhere [1986], Intro) | |
A reaction: It is not only philosophers who do this. It is an essential feature of the mind, and is inherent in the concept of truth. |
3248 | Realism invites scepticism because it claims to be objective [Nagel] |
Full Idea: The search for objective knowledge, because of its commitment to realism, cannot refute scepticism and must proceed under its shadow, and scepticism is only a problem because of the realist claims of objectivity. | |
From: Thomas Nagel (The View from Nowhere [1986], V.1) |
20989 | Views are objective if they don't rely on a person's character, social position or species [Nagel] |
Full Idea: A view or form of thought is more objective than another if it relies less on the specifics of the individual's makeup and position in the world, or on the character of the particular type of creature he is. | |
From: Thomas Nagel (The View from Nowhere [1986], Intro) | |
A reaction: Notice that this defines comparative objectivity, rather than an absolute. I take it that something must be entirely objective to qualify as a 'fact', and so anything about which there is a consensus that it is a fact can be taken as wholly objective. |
22354 | Things cause perceptions, properties have other effects, hence we reach a 'view from nowhere' [Nagel, by Reiss/Sprenger] |
Full Idea: First we realise that perceptions are caused by things, second we realise that properties have other effects (as well as causing perceptions), and third we conceive of a thing's true nature without perspectives. That is the 'view from nowhere'. | |
From: report of Thomas Nagel (The View from Nowhere [1986], p.14) by Reiss,J/Spreger,J - Scientific Objectivity 2.1 | |
A reaction: [My summary of their summary] This is obviously an optimistic view. I''m not sure how he can justify three precise stages, given than animals probably jump straight to the third stage, and engage with the nature's of things. |
15034 | Are genera and species real or conceptual? bodies or incorporeal? in sensibles or separate from them? [Porphyry] |
Full Idea: I shall beg off talking of a) whether genera and species are real or situated in bare thoughts alone, b) whether as real they are bodies or incorporeals, and c) whether they are separated or in sensibles and have their reality in connection with them. | |
From: Porphyry (Isagoge ('Introduction') [c.295], (2)) | |
A reaction: This passage, picking up on Aristotle, seems to be the original source that grew into the medievel debate about universals. It seems to rather neatly lay out the agenda for the universals debate which is still with us. |
7630 | Ryle's dichotomy between knowing how and knowing that is too simplistic [Maund] |
Full Idea: There is a convincing claim that we need to leave behind Ryle's dichotomy between knowing how and knowing that as being too simplistic. | |
From: Barry Maund (Perception [2003], Ch. 2) | |
A reaction: [John Campbell is mentioned as source of this idea] I find this proposal immediately appealing. I was taught that riding a bicycle shows the division, as hardly anyone knows the theory, but I am sure children need some propositional information. |
7632 | Perception is sensation-then-concept, or direct-concepts, or sensation-saturated-in-concepts [Maund] |
Full Idea: Three forms of (cognitive) direct realism are: two stages - non-conceptual sensory experience, then a non-sensory conceptual state; directly acquiring non-sensuous conceptual states; and sensuous states saturated with concepts. | |
From: Barry Maund (Perception [2003], Ch. 3) | |
A reaction: [First: Reid, Dretske, Evans, Sellars. Second: Armstrong, Heil, Pitcher, Clark. Third: Kant, McDowell, Strawson, McGinn, Searle]. I find the first one plausible, because of the ambiguity in language, and because unusual experiences separate them. |
3249 | Modern science depends on the distinction between primary and secondary qualities [Nagel] |
Full Idea: The distinction between primary and secondary qualities is the precondition for the development of modern physics and chemistry. | |
From: Thomas Nagel (The View from Nowhere [1986], V.3) |
22429 | We achieve objectivity by dropping secondary qualities, to focus on structural primary qualities [Nagel] |
Full Idea: At the end [of the three stages of objectivity] the secondary qualities drop out of our picture of the external world, and the underlyiing primary qualities such as shape, size, weight, and motion are thought of structurally. | |
From: Thomas Nagel (The View from Nowhere [1986], II) | |
A reaction: This is the orthodox view for realists about the external world, and I largely agree. The only problem I see is that secondary qualities contain information, such as the colour of rotting fruit - but then colour is not an essential feature of rot. |
7635 | Sense-data have an epistemological purpose (foundations) and a metaphysical purpose (explanation) [Maund] |
Full Idea: Sense-data have an epistemological purpose (to serve as foundations on which the edifice of knowledge is to be constructed), and a metaphysical purpose (to provide an accurate account of the phenomenology of perceptual experience). | |
From: Barry Maund (Perception [2003], Ch. 6) | |
A reaction: This is very important, because there is a real danger (e.g. in Russell) that the epistemological convenience of sense-data for giving reliability in knowledge means that we are too quick in making the assumption that they actually exist. |
7638 | One thesis says we are not aware of qualia, but only of objects and their qualities [Maund] |
Full Idea: The representationalist/intentionalist thesis about perception is that we are not aware of the intrinsic qualities of experience in normal perception; we are instead aware of those objects and their qualities that are specified in the content. | |
From: Barry Maund (Perception [2003], Ch. 9) | |
A reaction: If secondary qualities are in the mind, not in objects, how come people always thought they were in objects? Answer: because this thesis is right? The primary mode of the mind is projected outwards, though we can introspect about colours. [Dretske] |
7642 | The Myth of the Given claims that thought is rationally supported by non-conceptual experiences [Maund] |
Full Idea: The so-called 'myth of the given' is the view that conceptual content can be rationally supported by experiences construed as states with non-conceptual content. | |
From: Barry Maund (Perception [2003], Ch.10) | |
A reaction: The myth is attacked by Sellars and McDowell, the latter claiming that concepts must be embedded in the experiences. Maybe only realism is required to make the Given work. The experiences are definitely of something, and off we go... |
7640 | Mountains are adverbial modifications of the earth, but still have object-characteristics [Maund] |
Full Idea: Metaphysically, mountains are only adverbial modifications of the Earth's belt. They have no existence independent of being part of the earth. Yet for all that, they have some rather strong 'object'-characteristics. | |
From: Barry Maund (Perception [2003], Ch.10) | |
A reaction: The point being that you don't give up all the advantages of a sense-data view if you switch to adverbialism. I'm not convinced by the analogy, but we can only be aware of adverbial qualities if they have causal powers. |
7641 | Adverbialism tries to avoid sense-data and preserve direct realism [Maund] |
Full Idea: The two primary motivations of the adverbialist analysis are thought to be to avoid commitment to sensory particulars such as sense-data, and to allow us to hold on to a version of direct realism. | |
From: Barry Maund (Perception [2003], Ch.10) | |
A reaction: Maund says that the adverbialist's fears about indirect/representative theories are unfounded. My feeling is that neither account will do the job properly once we get a better account of consciousness. Maybe adverbialism is only for secondary qualities. |
3247 | Epistemology is centrally about what we should believe, not the definition of knowledge [Nagel] |
Full Idea: The central problem of epistemology is what to believe and how to justify one's beliefs, not the impersonal problem of whether my beliefs can be said to be knowledge. | |
From: Thomas Nagel (The View from Nowhere [1986], V.1) | |
A reaction: Wrong. The question of whether what one has is 'knowledge' is not impersonal at all - it is having the social status of a knower or expert. |
3252 | Scepticism is based on ideas which scepticism makes impossible [Nagel] |
Full Idea: The sceptic reaches scepticism through thoughts that scepticism makes unthinkable. | |
From: Thomas Nagel (The View from Nowhere [1986], V.6) |
3251 | Observed regularities are only predictable if we assume hidden necessity [Nagel] |
Full Idea: Observed regularities provide reason to believe that they will be repeated only to the extent that they provide evidence of hidden necessary connections, which hold timelessly. | |
From: Thomas Nagel (The View from Nowhere [1986], V.5) |
3244 | Personal identity cannot be fully known a priori [Nagel] |
Full Idea: The full conditions of personal identity cannot be extracted from the concept of a person at all: they cannot be arrived at a priori. | |
From: Thomas Nagel (The View from Nowhere [1986], III.2) | |
A reaction: However, if you turn to experience to get the hang of what a person is, it is virtually impossible to disentangle the essentials from the accidental features of being a person. How essential are memories or reasoning or hopes or understandings or plans? |
3245 | The question of whether a future experience will be mine presupposes personal identity [Nagel] |
Full Idea: The identity of the self must have some sort of objectivity, otherwise the subjective question whether a future experience will be mine or not will be contentless. | |
From: Thomas Nagel (The View from Nowhere [1986], III.3) | |
A reaction: This sounds a bit circular and question-begging. If there is no objective self, then the question of whether a future experience will be mine would be a misconceived question. I sympathise with Nagel's attempt to show how personal identity is a priori. |
3246 | I can't even conceive of my brain being split in two [Nagel] |
Full Idea: It is hard to think of myself as being identical with my brain. If my brain is to be split, with one half miserable and the other half euphoric, my expectations can take no form, as my idea of myself doesn't allow for divisibility. | |
From: Thomas Nagel (The View from Nowhere [1986], III.4) | |
A reaction: Nagel is trying to imply that there is some sort of conceptual impossibility here, but it may just be very difficult. I can think about my lovely lunch while doing my miserable job. Does Nagel want to hang on to a unified thing which doesn't exist? |
7637 | Thought content is either satisfaction conditions, or exercise of concepts [Maund, by PG] |
Full Idea: The content of thought can either be expressed as satisfaction conditions (e.g. truth-conditions for beliefs), or as the exercise of at least two concepts. | |
From: report of Barry Maund (Perception [2003], Ch. 8) by PG - Db (ideas) | |
A reaction: I think I favour the first view, because not all conjunctions of concepts would count as thoughts (e.g. rhubarb-plus-contradiction). A bunch of concepts becomes a thought when it connects in some way to reality? |
3257 | Total objectivity can't see value, but it sees many people with values [Nagel] |
Full Idea: A purely objective view has no way of knowing whether anything has any value, but actually its data include the appearance of value to individuals with particular perspectives, including oneself. | |
From: Thomas Nagel (The View from Nowhere [1986], VIII.2) | |
A reaction: I would have thought that a very objective assessment of someone's health is an obvious revelation of value, irrespective of anyone's particular perspective. |
3265 | We don't worry about the time before we were born the way we worry about death [Nagel] |
Full Idea: We do not regard the period before we were born in the same way that we regard the prospect of death. | |
From: Thomas Nagel (The View from Nowhere [1986], XI.3) | |
A reaction: This is a challenge to Epicurus, who said death is no worse than pre-birth. This idea may be true of the situation immediately post-death, but a thousand years from now it is hard to distinguish them. |
3263 | If our own life lacks meaning, devotion to others won't give it meaning [Nagel] |
Full Idea: If no one's life has any meaning in itself, how can it acquire meaning through devotion to the meaningless lives of others? | |
From: Thomas Nagel (The View from Nowhere [1986], XI.2) | |
A reaction: This is one of the paradoxes of compassion. The other is that the virtue requires other people to be in need of help, which can't be a desirable situation. |
3256 | Pain doesn't have a further property of badness; it gives a reason for its avoidance [Nagel] |
Full Idea: The objective badness of pain is not some mysterious further property that all pains have, but just the fact that there is reason for anyone capable of viewing the world objectively to want it to stop. | |
From: Thomas Nagel (The View from Nowhere [1986], VIII.2) | |
A reaction: Presumably all pains (e.g. of grief and of toothache) have something in common, to qualify as pains. It must be more than being disliked, because we can dislike a food. |
3261 | Something may be 'rational' either because it is required or because it is acceptable [Nagel] |
Full Idea: "Rational" may mean rationally required or rationally acceptable | |
From: Thomas Nagel (The View from Nowhere [1986], X.4) |
3258 | If cockroaches can't think about their actions, they have no duties [Nagel] |
Full Idea: If cockroaches cannot think about what they should do, there is nothing they should do. | |
From: Thomas Nagel (The View from Nowhere [1986], VIII.3) |
3254 | If we can decide how to live after stepping outside of ourselves, we have the basis of a moral theory [Nagel] |
Full Idea: If we can make judgements about how we should live even after stepping outside of ourselves, they will provide the material for moral theory. | |
From: Thomas Nagel (The View from Nowhere [1986], VIII.1) |
3264 | We should see others' viewpoints, but not lose touch with our own values [Nagel] |
Full Idea: One should occupy a position far enough outside your own life to reduce the importance of the difference between yourself and other people, yet not so far outside that all human values vanish in a nihilistic blackout (i.e.aim for a form of humility). | |
From: Thomas Nagel (The View from Nowhere [1986], XI.2) |
3255 | We find new motives by discovering reasons for action different from our preexisting motives [Nagel] |
Full Idea: There are reasons for action, and we must discover them instead of deriving them from our preexisting motives - and in that way we can acquire new motives superior to the old. | |
From: Thomas Nagel (The View from Nowhere [1986], VIII.1) |
3262 | Utilitarianism is too demanding [Nagel] |
Full Idea: Utilitarianism is too demanding. | |
From: Thomas Nagel (The View from Nowhere [1986], X.5) |