52 ideas
6891 | Quine's naturalistic and empirical view is based entirely on first-order logic and set theory [Quine, by Mautner] |
Full Idea: Quine has aimed at a naturalistic and empirical world-view, and claims that first-order logic and set theory provide a framework sufficient for the articulation of our knowledge of the world. | |
From: report of Willard Quine (Word and Object [1960]) by Thomas Mautner - Penguin Dictionary of Philosophy p.465 | |
A reaction: Consequently he is fairly eliminativist about meaning and mental states, and does without universals in his metaphysics. An impressively puritanical enterprise, taking Ockham's Razor to the limit, but I find it hard to swallow. |
6310 | Enquiry needs a conceptual scheme, so we should retain the best available [Quine] |
Full Idea: No enquiry is possible without some conceptual scheme, so we may as well retain and use the best one we know. | |
From: Willard Quine (Word and Object [1960], §01) | |
A reaction: This remark leads to Davidson's splendid paper 'On the Very Idea of a Conceptual Scheme'. Quine's remark raises the question of how we know which conceptual scheme is 'best'. |
12798 | Plurals can in principle be paraphrased away altogether [Quine] |
Full Idea: By certain standardizations of phrasing the contexts that call for plurals can in principle be paraphrased away altogether. | |
From: Willard Quine (Word and Object [1960], §19) | |
A reaction: Laycock, who quotes this, calls it 'unduly optimistic', but I presume that it was the standard view of plural reference until Boolos raised the subject. |
17905 | Any progression will do nicely for numbers; they can all then be used to measure multiplicity [Quine] |
Full Idea: The condition on an explication of number can be put succinctly: any progression will do nicely. Russell once held that one must also be able to measure multiplicity, but this was a mistake; any progression can be fitted to that further condition. | |
From: Willard Quine (Word and Object [1960], §54) | |
A reaction: [compressed] This is the strongest possible statement that the numbers are the ordinals, and the Peano Axioms will define them. The Fregean view that cardinality comes first is redundant. |
9556 | Nearly all of mathematics has to quantify over abstract objects [Quine] |
Full Idea: Mathematics, except for very trivial portions such as very elementary arithmetic, is irredeemably committed to quantification over abstract objects. | |
From: Willard Quine (Word and Object [1960], §55) | |
A reaction: Personally I would say that we are no more committed to such things than actors in 'The Tempest' are committed to the existence of Prospero and Caliban (which is quite a strong commitment, actually). |
16462 | The quest for ultimate categories is the quest for a simple clear pattern of notation [Quine] |
Full Idea: The quest of a simplest, clearest overall pattern of canonical notation is not to be distinguished from a quest of ultimate categories, a limning of the most general traits of reality. | |
From: Willard Quine (Word and Object [1960], §33) | |
A reaction: I won't disagree, as long as we recognise that reality calls the shots, not the notation, and that even animals must have some sort of system of categories, achieved without 'notation'. |
15723 | Either dispositions rest on structures, or we keep saying 'all things being equal' [Quine] |
Full Idea: The further a disposition is from those that can confidently be pinned on molecular structure or something comparably firm, the more our talk of it tends to depend on a vague factor of 'caeteris paribus' | |
From: Willard Quine (Word and Object [1960], §46) | |
A reaction: I approve of this. It is precisely the point of scientific essentialism, I take it. We are faced with innumerable uncertain dispositions, but once the underlying mechanisms are known, their role in nature becomes fairly precise. |
15490 | Explain unmanifested dispositions as structural similarities to objects which have manifested them [Quine, by Martin,CB] |
Full Idea: Quine claims that an unmanifested disposition is explicable in terms of an object having a structure similar to a structure of an object that has manifested the supposed disposition. | |
From: report of Willard Quine (Word and Object [1960], §46) by C.B. Martin - The Mind in Nature 07.4 | |
A reaction: This is probably the best account available for the firm empiricist who denies modal features in the actual world. In other words, a disposition is the result of an induction, not a conditional statement. |
4938 | Prior to language, concepts are universals created by self-mapping of brain activity [Edelman/Tononi] |
Full Idea: Before language is present, concepts depend on the brain's ability to construct 'universals' through higher-order mapping of the activity of the brain's own perceptual and motor maps. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.15) | |
A reaction: It should be of great interest to philosophers that one can begin to give a neuro-physiological account of universals. A physical system can be ordered as a database, and universals are the higher branches of a tree-structure of information. |
8504 | Quine aims to deal with properties by the use of eternal open sentences, or classes [Quine, by Devitt] |
Full Idea: Quine is not an 'ostrich', because his strategy for dealing with property sentences is clear enough: all talk of attributes is to be dispensed with in favour of talk of eternal open sentences or talk of classes. | |
From: report of Willard Quine (Word and Object [1960], §43) by Michael Devitt - 'Ostrich Nominalism' or 'Mirage Realism'? p.100 | |
A reaction: [See p.209 'Word and Object'] The proposal seems to be that a property like being-human (a category) would be dealt with by classes, and qualitative properties would be dealt with simply as predicates. I like the split, and the first half, not the second. |
8464 | Physical objects in space-time are just events or processes, no matter how disconnected [Quine] |
Full Idea: Physical objects, conceived four-dimensionally in space-time, are not to be distinguished from events or concrete processes. Each comprises simply the content, however heterogeneous, of a portion of space-time, however disconnected and gerrymandered. | |
From: Willard Quine (Word and Object [1960], §36) | |
A reaction: I very much like the suggestion that objects should be thought of as 'processes', but I dislike the idea that they can be gerrymandered. This is a refusal to cut nature at the joints (Idea 7953), which I find very counterintuitive. |
7924 | The notion of a physical object is by far the most useful one for science [Quine] |
Full Idea: In a contest of sheer systematic utility to science, the notion of physical object still leads the field. | |
From: Willard Quine (Word and Object [1960], §48) | |
A reaction: A delightful circumlocution from someone who seems terrified to assert that there just are objects. Not that I object to Quine's caution. It would be disturbing if his researches had revealed that we could manage without objects. But compare Idea 6124. |
8482 | Mathematicians must be rational but not two-legged, cyclists the opposite. So a mathematical cyclist? [Quine] |
Full Idea: Mathematicians are necessarily rational, and not necessarily two-legged; cyclists are the opposite. But what of an individual who counts among his eccentricities both mathematics and cycling? | |
From: Willard Quine (Word and Object [1960], §41) | |
A reaction: Quine's view is that the necessity (and essence) depends on how this eccentric is described. If he loses a leg, he must give up cycling; if he loses his rationality, he must give up the mathematics. Quine is wrong. |
12136 | Cyclist are not actually essentially two-legged [Brody on Quine] |
Full Idea: Cyclists are not essentially two-legged (a one-legged cyclist exists, but can't cycle any more), and mathematicians are not essentially rational (as they can lose rationality and continue to exist, though unable to do mathematics). | |
From: comment on Willard Quine (Word and Object [1960], §41.5) by Baruch Brody - Identity and Essence 5.1 | |
A reaction: Was Quine thinking of the nominal essence of this person - that 'cyclists' necessarily cylce, and 'mathematicians' necessarily do some maths? It is as bad to confuse 'necessary' with 'essential' as to confuse 'use' with 'mention'. |
17594 | We can paraphrase 'x=y' as a sequence of the form 'if Fx then Fy' [Quine] |
Full Idea: For general terms write 'if Fx then Fy' and vice versa, and 'if Fxz then Fyz'..... The conjunction of all these is coextensive with 'x=y' if any formula constructible from the vocabulary is; and we can adopt that conjunction as our version of identity. | |
From: Willard Quine (Word and Object [1960], §47) | |
A reaction: [first half compressed] The main rival views of equality are this and Wiggins (1980:199). Quine concedes that his account implies a modest version of the identity of indiscernibles. Wiggins says identity statements need a sortal. |
15725 | Normal conditionals have a truth-value gap when the antecedent is false. [Quine] |
Full Idea: In its unquantified form 'If p then q' the indicative conditional is perhaps best represented as suffering a truth-value gap whenever its antecedent is false. | |
From: Willard Quine (Word and Object [1960], §46) | |
A reaction: That is, the clear truth-functional reading of the conditional (favoured by Lewis, his pupil) is unacceptable. Quine favours the Edgington line, that we are only interested in situations where the antecedent might be true. |
15722 | Conditionals are pointless if the truth value of the antecedent is known [Quine] |
Full Idea: The ordinary conditional loses its point when the truth value of its antecedent is known. | |
From: Willard Quine (Word and Object [1960], §46) | |
A reaction: A beautifully simple point that reveals a lot about what conditionals are. |
15719 | We feign belief in counterfactual antecedents, and assess how convincing the consequent is [Quine] |
Full Idea: The subjunctive conditional depends, like indirect quotation and more so, on a dramatic projection: we feign belief in the antececent and see how convincing we then find the consequent. | |
From: Willard Quine (Word and Object [1960], §46) | |
A reaction: This seems accurate. It means that we are only interested in when the antecedent is true, and when it is false is irrelevant. |
15721 | Counterfactuals are plausible when dispositions are involved, as they imply structures [Quine] |
Full Idea: The subjunctive conditional is seen at its most respectable in the disposition terms. ...The reason is that they are conceived as built-in, enduring structural traits. | |
From: Willard Quine (Word and Object [1960], §46) | |
A reaction: Surprisingly, this is very sympathetic to a metaphysical view that seems a long way from Quine, since dispositions seem to invite commitment to modal features of reality. But the structural traits are not, of course, modal, in any way! |
15724 | Counterfactuals have no place in a strict account of science [Quine] |
Full Idea: The subjunctive conditional has no place in an austere canonical notation for science - but that ban is less restrictive than would at first appear. | |
From: Willard Quine (Word and Object [1960], §46) | |
A reaction: Idea 15723 shows what he has in mind - that what science aims for is accounts of dispositional mechanisms, which then leave talk of other possible worlds (in Lewis style) as unnecessary. I may be with Quine one this one. |
15720 | What stays the same in assessing a counterfactual antecedent depends on context [Quine] |
Full Idea: The traits to suppose preserved in a counterfactual depend on sympathy for the fabulist's purpose. Compare 'If Caesar were in command, he would use the atom bomb', and 'If Caesar were in command, he would use catapults'. | |
From: Willard Quine (Word and Object [1960], §46) | |
A reaction: This seems to be an important example for the Lewis approach, since you are asked to consider the 'nearest' possible world, but that will depend on context. |
4934 | Cultures have a common core of colour naming, based on three axes of colour pairs [Edelman/Tononi] |
Full Idea: We seem to have a set of colour axes (red-green, blue-yellow, and light-dark). Color naming in different cultures tend to have universal categories based on these axes, with a few derived or composite categories (e.g. orange, purple, pink, brown, grey). | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.13) | |
A reaction: This confirms my view of all supposed relativism: that there are degrees of cultural and individual relativism possible, but it is daft to think this goes all the way down, as nature has 'joints', and our minds are part of nature. |
4630 | Two theories can be internally consistent and match all the facts, yet be inconsistent with one another [Quine, by Baggini /Fosl] |
Full Idea: Duhem and Quine have maintained that it may be possible to develop two or more theories that are 1) internally consistent, 2) inconsistent with one another, and 3) perfectly consistent with all the data we can muster. | |
From: report of Willard Quine (Word and Object [1960]) by J Baggini / PS Fosl - The Philosopher's Toolkit §1.06 | |
A reaction: Obviously this may be a contingent truth about our theories, but why not presume that this is because we are unable to collect the crucial data (e.g. about prehistoric biology), rather than denigrate the whole concept of a theory, and undermine science? |
4924 | A conscious human being rapidly reunifies its mind after any damage to the brain [Edelman/Tononi] |
Full Idea: It seems that after a massive stroke or surgical resection, a conscious human being is rapidly "resynthesised" or reunified within the limits of a solipsistic universe that, to outside appearances, is warped and restricted. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch. 3) | |
A reaction: Note that there are two types of 'unity of mind'. This comment refers to the unity of seeing oneself as a single person, rather than the smooth unbroken quality of conscious experience. I presume that there is no point in a mind without the first unity. |
4932 | A conscious state endures for about 100 milliseconds, known as the 'specious present' [Edelman/Tononi] |
Full Idea: The 'specious present' (William James), a rough estimate of the duration of a single conscious state, is of the order of 100 milliseconds, meaning that conscious states can change very rapidly. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.12) | |
A reaction: A vital feature of our subjective experience of time. I wonder what the figure is for a fly? It suggests that conscious experience really is like a movie film, composed of tiny independent 'frames' of very short duration. |
4931 | Consciousness is a process (of neural interactions), not a location, thing, property, connectivity, or activity [Edelman/Tononi] |
Full Idea: Consciousness is neither a thing, nor a simple property. ..The conscious 'dynamic core' of the brain is a process, not a thing or a place, and is defined in terms of neural interactions, not in terms of neural locations, connectivity or activity. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.12) | |
A reaction: This must be of great interest to philosophers. Edelman is adamant that it is not any specific neurons. The nice question is: what would it be like to have your brain slowed down? Presumably we would experience steps in the process. Is he a functionalist? |
4923 | The three essentials of conscious experience are privateness, unity and informativeness [Edelman/Tononi] |
Full Idea: The fundamental aspects of conscious experience that are common to all its phenomenological manifestations are: privateness, unity, and informativeness. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch. 3) | |
A reaction: Interesting, coming from neuroscientists. The list strikes me as rather passive. It is no use having good radar if you can't make decisions. Privacy and unity are overrated. Who gets 'informed'? Personal identity must be basic. |
4941 | Consciousness can create new axioms, but computers can't do that [Edelman/Tononi] |
Full Idea: Conscious human thought can create new axioms, which a computer cannot do. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.17) | |
A reaction: A nice challenge for the artificial intelligence community! I don't understand their confidence in making this assertion. Nothing in Gödel's Theorem seems to prevent the reassignment of axioms, and Quine implies that it is an easy and trivial game. |
4930 | Consciousness arises from high speed interactions between clusters of neurons [Edelman/Tononi] |
Full Idea: Our hypothesis is that the activity of a group of neurons can contribute directly to conscious experience if it is part of a functional cluster, characterized by strong interactions among a set of neuronal groups over a period of hundreds of milliseconds. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.12) | |
A reaction: This is their 'dynamic core' hypothesis. It doesn't get at the Hard Questions about consciousness, but this is a Nobel prize winner hot on the trail of the location of the action. It gives support to functionalism, because the neurons vary. |
4929 | Dreams and imagery show the brain can generate awareness and meaning without input [Edelman/Tononi] |
Full Idea: Dreaming and imagery are striking phenomenological demonstrations that the adult brain can spontaneously and intrinsically produce consciousness and meaning without any direct input from the periphery. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.11) | |
A reaction: This offers some support for Searle's claim that brain's produce 'intrinsic' (rather than 'derived') intentionality. Of course, one can have a Humean impressions/ideas theory about how the raw material got there. We SEE meaning in our experiences. |
4940 | Physicists see information as a measure of order, but for biologists it is symbolic exchange between animals [Edelman/Tononi] |
Full Idea: Physicists may define information as a measure of order in a far-from-equilibrium state, but it is best seen as a biological concept which emerged in evolution with animals that were capable of mutual symbolic exchange. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.17) | |
A reaction: The physicists' definition seems to open the road to the possibility of non-conscious intentionality (Dennett), where the biological view seems to require consciousness of symbolic meanings (Searle). Tree-rings contain potential information? |
4935 | The sensation of red is a point in neural space created by dimensions of neuronal activity [Edelman/Tononi] |
Full Idea: The pure sensation of red is a particular neural state identified by a point within the N-dimensional neural space defined by the integrated activity of all the group of neurons that constitute the dynamic core. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.13) | |
A reaction: This hardly answers the Hard Question (why experience it? why that experience?), but it is interesting to see a neuroscientist fishing for an account of qualia. He says three types of neuron firing generate the dimensions of the 'space'. |
4936 | The self is founded on bodily awareness centred in the brain stem [Edelman/Tononi] |
Full Idea: Structures in the brain stem map the state of the body and its relation to the environment, on the basis of signals with proprioceptive, kinesthetic, somatosensory and autonomic components. We may call these the dimensions of the proto-self. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.13) | |
A reaction: It seems to me that there is no free will, but moral responsibility depends on the existence of a Self, and philosophers had better fight for it (are you listening, Hume?). Fortunately neuroscientists seem to endorse it fairly unanimously. |
4939 | A sense of self begins either internally, or externally through language and society [Edelman/Tononi] |
Full Idea: Two extreme views on the development of the self are 'internalist' and 'externalist'. The first starts with a baby's subjective experience, and increasing differentiation as self-consciousness develops. The externalist view requires language and society. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.15) | |
A reaction: Edelman rightly warns against this simple dichotomy, but if I have to vote, it is for internalism. I take a sense of self as basic to any mind, even a slug's. What is a mind for, if not to look after the creature? Self makes sensation into mind. |
4925 | Brains can initiate free actions before the person is aware of their own decision [Edelman/Tononi] |
Full Idea: Libet concluded that the cerebral initiation of a spontaneous, freely voluntary act can begin unconsciously, that is, before there is any recallable awareness that a decision to act has already been initiated cerebrally. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch. 6) | |
A reaction: We should accept this result. 'Free will' was always a bogus metaphysical concept (invented, I think, because God had to be above natural laws). A person is the source of responsibility, and is the controller of the brain, but not entirely conscious. |
3131 | Quine expresses the instrumental version of eliminativism [Quine, by Rey] |
Full Idea: Quine expresses the instrumental version of eliminativism. | |
From: report of Willard Quine (Word and Object [1960]) by Georges Rey - Contemporary Philosophy of Mind Int.3 |
4933 | Consciousness is a process, not a thing, as it maintains unity as its composition changes [Edelman/Tononi] |
Full Idea: The conscious 'dynamic core' of the brain can maintain its unity over time even if its composition may be constantly changing, which is the signature of a process as opposed to a thing. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.12) | |
A reaction: This is the functionalists' claim that the mind is 'multiply realisable', since different neurons can maintain the same process. 'Process' strikes me as a much better word than 'function'. These theories capture passive mental life better than active. |
4928 | Brain complexity balances segregation and integration, like a good team of specialists [Edelman/Tononi] |
Full Idea: A theoretical analysis of complexity suggests that neuronal complexity strikes an optimum balance between segregation and integration, which fits the view of the brain as a collection of specialists who talk to each other a lot. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.11) | |
A reaction: This is a theoretical point, but comes from a leading neuroscientist, and seems to endorse Fodor's modularity proposal. For a philosopher, one of the issues here is how to reconcile the segregation with the Cartesian unity and personal identity of a mind. |
4927 | Information-processing views of the brain assume the existence of 'information', and dubious brain codes [Edelman/Tononi] |
Full Idea: So-called information-processing views of the brain have been criticized because they typically assume the existence in the world of previously defined information, and often assume the existence of precise neural codes for which there is no evidence. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.11) | |
A reaction: Fodor is the target here. Searle is keen that 'intrinsic intentionality' is required to see something as 'information'. It is hard to see how anything acquires significance as it flows through a mechanical process. |
4922 | Consciousness involves interaction with persons and the world, as well as brain functions [Edelman/Tononi] |
Full Idea: We emphatically do not identify consciousness in its full range as arising solely in the brain, since we believe that higher brain functions require interactions both with the world and with other persons. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Pref) | |
A reaction: Would you gradually lose higher brain functions if you lived entirely alone? Intriguingly, this sounds like a neuroscientist asserting the necessity for broad content in order to understand the brain. |
5793 | Concepts and generalisations result from brain 'global mapping' by 'reentry' [Edelman/Tononi, by Searle] |
Full Idea: When you get maps all over the brain signalling to each other by reentry you have what Edelman calls 'global mapping', and this allows the system not only to have perceptual categories and generalisation, but also to coordinate perception and action. | |
From: report of G Edelman / G Tononi (Consciousness: matter becomes imagination [2000]) by John Searle - The Mystery of Consciousness Ch.3 | |
A reaction: This is the nearest we have got to a proper scientific account of thought (as opposed to untested speculation about Turing machines). Something like this account must be right. A concept is a sustained process, not a static item. |
4926 | Concepts arise when the brain maps its own activities [Edelman/Tononi] |
Full Idea: We propose that concepts arise from the mapping by the brain itself of the activity of the brain's own areas and regions. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch. 9) | |
A reaction: Yes. One should add that the brain appears to be physically constructed with the logic of a filing system, which would mean that our concepts were labels for files within the system. Nature generates some of the files, and thinking creates the others. |
3988 | Indeterminacy of translation also implies indeterminacy in interpreting people's mental states [Dennett on Quine] |
Full Idea: Quine's thesis of the indeterminacy of radical translation carries all the way in, as the thesis of the indeterminacy of radical interpretation of mental states and processes. | |
From: comment on Willard Quine (Word and Object [1960]) by Daniel C. Dennett - Daniel Dennett on himself p.239 | |
A reaction: Strong scepticism seems wrong here. Davidson's account of charity in interpretation, and the role of truth, seems closer. |
6311 | The firmer the links between sentences and stimuli, the less translations can diverge [Quine] |
Full Idea: The firmer the direct links of a sentence with non-verbal stimulation, the less drastically its translations can diverge from one another from manual to manual. | |
From: Willard Quine (Word and Object [1960], §07) | |
A reaction: This implies (plausibly) that talk about farming will have fairly determinate translations into foreign languages, but talk of philosophy will not. An interesting case is logic, where we might expect tight translation with little non-verbal stimulation. |
6312 | We can never precisely pin down how to translate the native word 'Gavagai' [Quine] |
Full Idea: There is no evident criterion whereby to strip extraneous effects away and leave just the meaning of 'Gavagai' properly so-called - whatever meaning properly so-called may be. | |
From: Willard Quine (Word and Object [1960], §09) | |
A reaction: Quine's famous assertion that translation is ultimately 'indeterminate'. Huge doubts about meaning and language and truth follow from his claim. Personally I think it is rubbish. People become fluent in very foreign languages, and don't have breakdowns. |
6313 | Stimulus synonymy of 'Gavagai' and 'Rabbit' does not even guarantee they are coextensive [Quine] |
Full Idea: Stimulus synonymy of the occasion sentences 'Gavagai' and 'Rabbit' does not even guarantee that 'gavagai' and 'rabbit' are coextensive terms, terms true of the same things. | |
From: Willard Quine (Word and Object [1960], §12) | |
A reaction: Since this scepticism eventually seems to result in the reader no longer knowing what they mean themselves by the word 'rabbit', I doubt Quine's claim. Problems after hearing one word of a foreign language disappear after years of residence. |
6317 | Dispositions to speech behaviour, and actual speech, are never enough to fix any one translation [Quine] |
Full Idea: Rival systems of analytical hypotheses can fit the totality of speech behaviour to perfection, and can fit the totality of dispositions to speech behaviour as well, and still specify mutually incompatible translations of countless sentences. | |
From: Willard Quine (Word and Object [1960], §15) | |
A reaction: This is Quine's final assertion of indeterminacy, having explored charity, bilingual speakers etc. It seems to me that he is a victim of his underlying anti-realism, which won't allow nature to dictate ways of cutting up the world. |
6315 | We should be suspicious of a translation which implies that a people have very strange beliefs [Quine] |
Full Idea: The more absurd or exotic the beliefs imputed to a people, the more suspicious we are entitled to be of the translations. | |
From: Willard Quine (Word and Object [1960], §15) | |
A reaction: Quine is famous for his relativist and indeterminate account of translation, but he gradually works his way towards the common sense which Davidson later brought out into the open. |
6314 | Weird translations are always possible, but they improve if we impose our own logic on them [Quine] |
Full Idea: Wanton translation can make natives sound as queer as one pleases; better translation imposes our logic upon them. | |
From: Willard Quine (Word and Object [1960], §13) | |
A reaction: This begins to point towards the principle of charity, on which Davidson is so keen, and even on doubts whether two different conceptual schemes are possible. Personally I think there is only one logic (deep down), and the natives will have it. |
4937 | Systems that generate a sense of value are basic to the primitive brain [Edelman/Tononi] |
Full Idea: Early and central in the development of the brain are the dimensions provided by value systems indicating salience for the entire organism. | |
From: G Edelman / G Tononi (Consciousness: matter becomes imagination [2000], Ch.13) | |
A reaction: This doesn't quite meet Hume's challenge to find values in the whole of nature, but it matches Charles Taylor's claim that for humans values are knowable a priori. Conditional values can be facts of the whole of nature. "If there is life, x has value..". |
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. |