11 ideas
| 18430 | We accept properties because of type/tokens, reference, and quantification [Edwards] |
| Full Idea: Three main reasons for thinking properties exist: the one-over-many argument (that a type can have many tokens), the reference argument (to understand predicates and singular terms), and the quantification argument (that we quantify over them). | |
| From: Douglas Edwards (Properties [2014], 1.1) | |
| A reaction: [Bits in brackets are compressions of his explanations]. I don't find any of these remotely persuasive. Why would we infer how the world is, simply from how we talk about or reason about the world? His first reason is the only interesting one. |
| 18432 | Quineans say that predication is primitive and inexplicable [Edwards] |
| Full Idea: The Quinean claims that the application of a predicate cannot, in principle, be explained - it is a 'primitive' fact. | |
| From: Douglas Edwards (Properties [2014], 4.4) | |
| A reaction: I am not clear what 'principle' could endorse this claim. There just seems to be a possible failure of all the usual attempts at explaining predication. |
| 18437 | Resemblance nominalism requires a second entity to explain 'the rose is crimson' [Edwards] |
| Full Idea: For resemblance nominalism the sentence 'the rose is crimson' commits us to at least one other entity that the rose resembles in order for it to be crimson. | |
| From: Douglas Edwards (Properties [2014], 5.5.2) | |
| A reaction: If the theory really needs this, then it has just sunk without trace. It can't suddenly cease to be crimson when the last resembling entity disappears. |
| 18434 | That a whole is prior to its parts ('priority monism') is a view gaining in support [Edwards] |
| Full Idea: The view of 'priority monism' - that the whole is prior to its parts - is controversial, but has been growing in support | |
| From: Douglas Edwards (Properties [2014], 5.4.4) | |
| A reaction: The simple and plausible thought is, I take it, that parts only count as parts when a whole comes into existence, so a whole is needed to generate parts. Thus the whole must be prior to the parts. Fine by me. |
| 22252 | Capitalism may actually be the best way to foster community [Conway,D] |
| Full Idea: Not only is there no good reason for supposing capitalism inimical to community, but there is reason to think it more conducive to community than the feasible alternatives to it. | |
| From: David Conway (Capitalism and Community [1996], I) | |
| A reaction: Conway is defending an obviously unorthodox view, while attacking the hopes of communitarians. |
| 22253 | Capitalism is just the market, with optional limited government, and perhaps democracy [Conway,D] |
| Full Idea: There are three types of capitalism: 1) the market - private ownership, labor contracts and profit, 2) limited government - the state provides goods the market cannot do, 3) limited government with democracy - with political freedom and elections. | |
| From: David Conway (Capitalism and Community [1996], II) | |
| A reaction: [compressed] I would have thought that capitalism is compatible with a fair degree of workplace democracy, which would make a fourth type. |
| 22256 | Capitalism prefers representative democracy, which avoids community decision-making [Conway,D] |
| Full Idea: By opting for representative rather than direct democracy, capitalism is said to preclude political community, for which the citizens of a state must possess a common will, which needs their direct participation in decisions. | |
| From: David Conway (Capitalism and Community [1996], V) | |
| A reaction: Conway does not accept this claim. I'm beginning to wonder whether the famous British electoral system is actually a capitalist conspiracy against the people. |
| 22255 | Capitalism breaks up extended families, and must then provide welfare for the lonely people [Conway,D] |
| Full Idea: It is said that capitalism encourages the breakup of extended families, which creates the need for extensive state welfare for those indigent members of society who can no longer rely on their own family to take care of them. | |
| From: David Conway (Capitalism and Community [1996], V) | |
| A reaction: Conway does not accept this claim. It seems to simplistic to say that capitalism is the sole culprit. Any rise of mechanisation in agriculture would break up rural extended families. |
| 22257 | Capitalism is anti-community, by only valuing individuals, and breaking up families [Conway,D] |
| Full Idea: Communitarns say capitalism is inimical to family community, because it encourages an individualistic mentality which only values self-fulfilment, and because it demands labour mobility which is disruptive of families. | |
| From: David Conway (Capitalism and Community [1996], VI) | |
| A reaction: Chicken-and-egg with the first one. Small entrepreneurs are individualists who seek their own gain. It is big capitalism that sucks in the others. Traditional community is based on labour-intensive agriculture. |
| 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. |