8 ideas
8447 | In 'Etna is higher than Vesuvius' the whole of Etna, including all the lava, can't be the reference [Frege] |
Full Idea: The reference of 'Etna' cannot be Mount Etna itself, because each piece of frozen lava which is part of Mount Etna would then also be part of the thought that Etna is higher than Vesuvius. | |
From: Gottlob Frege (Letters to Jourdain [1910], p.43) | |
A reaction: This seems to be a straight challenge to Kripke's baptismal account of reference. I think I side with Kripke. Frege is allergic to psychological accounts, but the mind only has the capacity to think of the aspect of Etna that is relevant. |
8448 | Any object can have many different names, each with a distinct sense [Frege] |
Full Idea: An object can be determined in different ways, and every one of these ways of determining it can give rise to a special name, and these different names then have different senses. | |
From: Gottlob Frege (Letters to Jourdain [1910], p.44) | |
A reaction: This seems right. No name is an entirely neutral designator. Imagine asking a death-camp survivor their name, and they give you their prison number. Sense clearly intrudes into names. But picking out the object is what really matters. |
8446 | We understand new propositions by constructing their sense from the words [Frege] |
Full Idea: The possibility of our understanding propositions which we have never heard before rests on the fact that we construct the sense of a proposition out of parts that correspond to words. | |
From: Gottlob Frege (Letters to Jourdain [1910], p.43) | |
A reaction: This is the classic statement of the principle of compositionality, which seems to me so obviously correct that I cannot understand anyone opposing it. Which comes first, the thought or the word, may be a futile debate. |
8449 | Senses can't be subjective, because propositions would be private, and disagreement impossible [Frege] |
Full Idea: If the sense of a name was subjective, then the proposition and the thought would be subjective; the thought one man connects with this proposition would be different from that of another man. One man could not then contradict another. | |
From: Gottlob Frege (Letters to Jourdain [1910], p.44) | |
A reaction: This is an implicit argument for the identity of 'proposition' and 'thought'. This argument resembles Plato's argument for universals (Idea 223). See also Kant on existence as a predicate (Idea 4475). But people do misunderstand one another. |
22724 | Good strategies avoid conflict, respond to hostility, forgive, and are clear [Axelrod] |
Full Idea: Successful game strategies avoid unnecessary conflict, are provoked by an uncalled for defection, forgive after a provocation, and behave clearly so the other player can adapt. | |
From: Robert Axelrod (The Evolution of Co-Operation [1984], 1) | |
A reaction: [compressed] Exactly what you would expect from a nice but successful school teacher. The strategies for success in these games is the same as the rules for educating a person into cooperative behaviour. TIT FOR TAT does all these. |
22725 | When players don't meet again, defection is the best strategy [Axelrod] |
Full Idea: When players will never meet again, the strategy of defection is the only stable strategy. | |
From: Robert Axelrod (The Evolution of Co-Operation [1984], 5) | |
A reaction: This gives good grounds for any community's mistrust of transient strangers, such as tourists. And yet any sensible tourist will want communities to trust tourists, and will therefore behave in a reliable way. |
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. |