10 ideas
| 10304 | Very few things in set theory remain valid in intuitionist mathematics [Bernays] |
| Full Idea: Very few things in set theory remain valid in intuitionist mathematics. | |
| From: Paul Bernays (On Platonism in Mathematics [1934]) |
| 10303 | Restricted Platonism is just an ideal projection of a domain of thought [Bernays] |
| Full Idea: A restricted Platonism does not claim to be more than, so to speak, an ideal projection of a domain of thought. | |
| From: Paul Bernays (On Platonism in Mathematics [1934], p.261) | |
| A reaction: I have always found Platonism to be congenial when it talks of 'ideals', and ridiculous when it talks of a special form of 'existence'. Ideals only 'exist' because we idealise things. I may declare myself, after all, to be a Restricted Platonist. |
| 10306 | Mathematical abstraction just goes in a different direction from logic [Bernays] |
| Full Idea: Mathematical abstraction does not have a lesser degree than logical abstraction, but rather another direction. | |
| From: Paul Bernays (On Platonism in Mathematics [1934], p.268) | |
| A reaction: His point is that the logicists seem to think that if you increasingly abstract from mathematics, you end up with pure logic. |
| 14330 | To be realists about dispositions, we can only discuss them through their categorical basis [Armstrong] |
| Full Idea: It is only to the extent that we relate disposition to 'categorical basis', and difference of disposition to difference of 'categorical basis', that we can speak of dispositions. We must be Realists, not Phenomenalists, about dispositions. | |
| From: David M. Armstrong (A Materialist Theory of Mind (Rev) [1968], 6.VI) | |
| A reaction: It is Armstrong's realism which motivates this claim, because he thinks only categorical properties are real. But categorical properties seem to be passive, and the world is active. |
| 6498 | Armstrong suggests secondary qualities are blurred primary qualities [Armstrong, by Robinson,H] |
| Full Idea: According to D.M. Armstrong and others, when we perceive secondary qualities we are in fact perceiving primary qualities in a confused, indistinct or blurred way. | |
| From: report of David M. Armstrong (A Materialist Theory of Mind (Rev) [1968], 270-90) by Howard Robinson - Perception III.1 | |
| A reaction: This is obviously an attempt to fit secondary qualities into a reductive physicalist account of the mind. Personally I favour Armstrong's project, but doubt whether this strategy is necessary. I just don't think there is anything 'primary' about redness. |
| 5690 | A mental state without belief refutes self-intimation; a belief with no state refutes infallibility [Armstrong, by Shoemaker] |
| Full Idea: For Armstrong, introspection involves a belief, and mental states and their accompanying beliefs are 'distinct existences', so a state without belief shows states are not self-intimating, and the belief without the state shows beliefs aren't infallible. | |
| From: report of David M. Armstrong (A Materialist Theory of Mind (Rev) [1968]) by Sydney Shoemaker - Introspection | |
| A reaction: I agree with Armstrong. Introspection is a two-level activity, which animals probably can't do, and there is always the possibility of a mismatch between the two levels, so introspection is neither self-intimating nor infallibe (though incorrigible). |
| 5493 | If pains are defined causally, and research shows that the causal role is physical, then pains are physical [Armstrong, by Lycan] |
| Full Idea: Armstrong and Lewis said that mental items were defined in terms of typical causes and effects; if, as seems likely, research reveals that a particular causal niche is occupied by a physical state, it follows that pain is a physical state. | |
| From: report of David M. Armstrong (A Materialist Theory of Mind (Rev) [1968]) by William Lycan - Introduction - Ontology p.5 | |
| A reaction: I am not fully convinced of the first step in the argument. It sounds like the epistemology and the ontology have got muddled (as usual). We define mental states as we define electrons, in terms of observed behaviour, but what are they? |
| 4600 | Armstrong and Lewis see functionalism as an identity of the function and its realiser [Armstrong, by Heil] |
| Full Idea: The Armstrong/Lewis version of functionalism takes mental properties to be functional properties, but identifies these with what other functionalists would regard as their realisers. | |
| From: report of David M. Armstrong (A Materialist Theory of Mind (Rev) [1968]) by John Heil - Philosophy of Mind Ch.4 | |
| A reaction: Heil rejects this, but I am beginning to think that this is the answer. If functions do not have an ontological life of their own (the 'ringing' of the bell), then functionalist mental states can't either. Function is not an ontological category. |
| 13304 | Learned men gain more in one day than others do in a lifetime [Posidonius] |
| Full Idea: In a single day there lies open to men of learning more than there ever does to the unenlightened in the longest of lifetimes. | |
| From: Posidonius (fragments/reports [c.95 BCE]), quoted by Seneca the Younger - Letters from a Stoic 078 | |
| A reaction: These remarks endorsing the infinite superiority of the educated to the uneducated seem to have been popular in late antiquity. It tends to be the religions which discourage great learning, especially in their emphasis on a single book. |
| 20820 | Time is an interval of motion, or the measure of speed [Posidonius, by Stobaeus] |
| Full Idea: Posidonius defined time thus: it is an interval of motion, or the measure of speed and slowness. | |
| From: report of Posidonius (fragments/reports [c.95 BCE]) by John Stobaeus - Anthology 1.08.42 | |
| A reaction: Hm. Can we define motion or speed without alluding to time? Looks like we have to define them as a conjoined pair, which means we cannot fully understand either of them. |