33 ideas
| 1798 | He studied philosophy by suspending his judgement on everything [Pyrrho, by Diog. Laertius] |
| Full Idea: He studied philosophy on the principle of suspending his judgement on all points. | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.3 | |
| A reaction: In what sense was Pyrrho a philosopher, then? He must have asserted SOME generalised judgments. |
| 2557 | Analytical philosophy seems to have little interest in how to tell a good analysis from a bad one [Rorty] |
| Full Idea: There is nowadays little attempt to bring "analytic philosophy" to self-consciousness by explaining how to tell a successful from an unsuccessful analysis. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 4.1) |
| 1800 | Sceptics say reason is only an instrument, because reason can only be attacked with reason [Pyrrho, by Diog. Laertius] |
| Full Idea: The Sceptics say that they only employ reason as an instrument, because it is impossible to overturn the authority of reason, without employing reason. | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.8 |
| 2556 | Rational certainty may be victory in argument rather than knowledge of facts [Rorty] |
| Full Idea: We can think of "rational certainty" as a matter of victory in argument rather than relation to an object known. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 3.4) |
| 4726 | Rorty seems to view truth as simply being able to hold one's view against all comers [Rorty, by O'Grady] |
| Full Idea: Rorty seems to view truth as simply being able to hold one's view against all comers. | |
| From: report of Richard Rorty (Philosophy and the Mirror of Nature [1980]) by Paul O'Grady - Relativism Ch.4 | |
| A reaction: This may be a caricature of Rorty, but he certainly seems to be in the business of denying truth as much as possible. This strikes me as the essence of pragmatism, and as a kind of philosophical nihilism. |
| 2549 | For James truth is "what it is better for us to believe" rather than a correct picture of reality [Rorty] |
| Full Idea: Truth is, in James' phrase, "what it is better for us to believe", rather than "the accurate representation of reality". | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], Intro) |
| 6595 | If we need a criterion of truth, we need to know whether it is the correct criterion [Pyrrho, by Fogelin] |
| Full Idea: Against the Stoics, the Pyrrhonians argued that if someone presents a criterion of truth, then it will be important to determine whether it is the correct criterion. | |
| From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
| A reaction: Hence Davidson says that attempts to define truth are 'folly'. If something has to be taken as basic, then truth seems a good candidate (since, for example, logical operators could not otherwise be defined by means of 'truth' tables). |
| 2548 | If knowledge is merely justified belief, justification is social [Rorty] |
| Full Idea: If we have a Deweyan conception of knowledge, as what we are justified in believing, we will see "justification" as a social phenomenon. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], Intro) | |
| A reaction: I find this observation highly illuminating (though I probably need to study Dewey to understand it). There just is no absolute about whether someone is justified. How justified do you want to be? |
| 6599 | Knowing has no definable essence, but is a social right, found in the context of conversations [Rorty] |
| Full Idea: If we see knowing not as having an essence, described by scientists or philosophers, but rather as a right, by current standards, to believe, then we see conversation as the ultimate context within which knowledge is to be understood. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], Ch.5), quoted by Robert Fogelin - Walking the Tightrope of Reason Ch.5 | |
| A reaction: This teeters towards ridiculous relativism (e.g. what if the conversation is among a group of fools? - Ah, there are no fools! Politically incorrect!). However, knowledge can be social, provided we are healthily elitist. Scientists know more than us. |
| 6593 | The Pyrrhonians attacked the dogmas of professors, not ordinary people [Pyrrho, by Fogelin] |
| Full Idea: The attacks of the Pyrrhonian sceptics are directed against the dogmas of the 'professors', not against the beliefs of the common people pursuing the business of daily life. | |
| From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
| A reaction: This may be because they thought that ordinary people were too confused to be worth attacking, rather than because they lived in a state of beautifully appropriate beliefs. Naïve realism is certainly worth attacking. |
| 6592 | Academics said that Pyrrhonians were guilty of 'negative dogmatism' [Pyrrho, by Fogelin] |
| Full Idea: The ancient Academic sceptics charged the Pyrrhonian sceptics with 'negative dogmatism' when they claimed that a certain kind of knowledge is impossible. | |
| From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
| A reaction: It is this kind of point which should push us towards some sort of rationalism, because certain a priori 'dogmas' seem to be indispensable to get any sort of discussion off the ground. The only safe person is Cratylus (see Idea 578). |
| 2566 | You can't debate about whether to have higher standards for the application of words [Rorty] |
| Full Idea: The decision about whether to have higher than usual standards for the application of words like "true" or "good" or "red" is, as far as I can see, not a debatable issue. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 6.6) |
| 1805 | Judgements vary according to local culture and law (Mode 5) [Pyrrho, by Diog. Laertius] |
| Full Idea: Fifth mode: judgements vary according to local custom, law and culture (Persians marry their daughters). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1803 | Objects vary according to which sense perceives them (Mode 3) [Pyrrho, by Diog. Laertius] |
| Full Idea: Third mode: things like an apple vary according to which sense perceives them (yellow, sweet, and fragrant). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1807 | Perception varies with viewing distance and angle (Mode 7) [Pyrrho, by Diog. Laertius] |
| Full Idea: Seventh mode: perception varies according to viewing distance and angle (the sun, and a dove's neck). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1810 | Perception and judgement depend on comparison (Mode 10) [Pyrrho, by Diog. Laertius] |
| Full Idea: Tenth mode: perceptions and judgements depend on comparison (light/heavy, above/below). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1802 | Individuals vary in responses and feelings (Mode 2) [Pyrrho, by Diog. Laertius] |
| Full Idea: Second mode: individual men vary in responses and feelings (heat and cold, for example). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1801 | Animals vary in their feelings and judgements (Mode 1) [Pyrrho, by Diog. Laertius] |
| Full Idea: First mode: animals vary in their feelings and judgements (of food, for example). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1804 | Perception varies with madness or disease (Mode 4) [Pyrrho, by Diog. Laertius] |
| Full Idea: Fourth mode: perceivers vary in their mental and physical state (such as the mad and the sick). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1808 | Perception of things depends on their size or quantity (Mode 8) [Pyrrho, by Diog. Laertius] |
| Full Idea: Eighth mode: perceptions of things depend on their magnitude or quantity (food and wine). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1806 | Perception of objects depends on surrounding conditions (Mode 6) [Pyrrho, by Diog. Laertius] |
| Full Idea: Sixth mode: the perception of an object depends on surrounding conditions (sunlight and lamplight). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 1809 | Perception is affected by expectations (Mode 9) [Pyrrho, by Diog. Laertius] |
| Full Idea: Ninth mode: we perceive things according to what we expect (earthquakes and sunshine). | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
| 2553 | The mind is a property, or it is baffling [Rorty] |
| Full Idea: All that is needed for the mind-body problem to be unintelligible is for us to be nominalist, to refuse firmly to hypostasize individual properties. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 1.3) | |
| A reaction: Edelman says the mind is a process rather than a property. It might vanish if the clockspeed was turned right down? Nominalism here sounds like behaviourism or instrumentalism. Would Dennett plead guilty? |
| 2550 | Pain lacks intentionality; beliefs lack qualia [Rorty] |
| Full Idea: We can't define the mental as intentional because pains aren't about anything, and we can't define it as phenomenal because beliefs don't feel like anything. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 1.2) | |
| A reaction: Nice, but simplistic? There is usually an intentional object for a pain, and the concepts which we use to build beliefs contain the residue of remembered qualia. It seems unlikely that any mind could have one without the other (even a computer). |
| 2554 | Is intentionality a special sort of function? [Rorty] |
| Full Idea: Following Wittgenstein, we shall treat the intentional as merely a subspecies of the functional. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 1.3) | |
| A reaction: Intriguing but obscure. Sounds wrong to me. The intentional refers to the content of thoughts, but function concerns their role. They have roles because they have content, so they can't be the same. |
| 2565 | Nature has no preferred way of being represented [Rorty] |
| Full Idea: Nature has no preferred way of being represented. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 6.5) | |
| A reaction: Tree rings accidentally represent the passing of the years. If God went back and started again would she or he opt for a 'preferred way'? |
| 2560 | Can meanings remain the same when beliefs change? [Rorty] |
| Full Idea: For cooler heads there must be some middle view between "meanings remain and beliefs change" and "meanings change whenever beliefs do". | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 6.2) | |
| A reaction: The second one seems blatanty false. How could we otherwise explain a change in belief? But obviously some changes in belief (e.g. about electrons) produce a change in meaning. |
| 2562 | A theory of reference seems needed to pick out objects without ghostly inner states [Rorty] |
| Full Idea: The need to pick out objects without the help of definitions, essences, and meanings of terms produced, philosophers thought, a need for a "theory of reference". | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 6.3) | |
| A reaction: Frege's was very perceptive in noting that meaning and reference are not the same. Whether we need a 'theory' of reference is unclear. It is worth describing how it occurs. |
| 2559 | Davidson's theory of meaning focuses not on terms, but on relations between sentences [Rorty] |
| Full Idea: A theory of meaning, for Davidson, is not an assemblage of "analyses" of the meanings of individual terms, but rather an understanding of the inferential relations between sentences. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 6.1) | |
| A reaction: Put that way, the influence of Frege on Davidson is obvious. Purely algebraic expressions can have inferential relations, using variables and formal 'sentences'. |
| 2558 | Since Hegel we have tended to see a human as merely animal if it is outside a society [Rorty] |
| Full Idea: Only since Hegel have philosophers begun toying with the idea that the individual apart from his society is just one more animal. | |
| From: Richard Rorty (Philosophy and the Mirror of Nature [1980], 4.3) |
| 21125 | Liberals must respect family freedom - but families are the great oppressors of women [Nussbaum] |
| Full Idea: A liberal society should give people considerable latitude to form families as they choose. …On the other hand the family …is one of the most notorious homes of sex hierarchy, denial of sexual opportunity, and sex-based violence and humiliation. | |
| From: Martha Nussbaum (Rawls and Feminism [2003], 03), quoted by Andrew Shorten - Contemporary Political Theory | |
| A reaction: The question of how the state might intervene in the family rarely seems to turn up in standard political theory. This idea shows why that is a mistake. |
| 3062 | There are no causes, because they are relative, and alike things can't cause one another [Pyrrho, by Diog. Laertius] |
| Full Idea: The idea of cause is relative to that of which it is the cause, and so has no real existence. …Also cause must either be body causing body, or incorporeal causing incorporeal, and neither of these is possible. | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.11.11 |
| 3063 | Motion can't move where it is, and can't move where it isn't, so it can't exist [Pyrrho, by Diog. Laertius] |
| Full Idea: Motion is not moved in the place in which it is is, and it is impossible that it should be moved in the place in which it is not, so there is no such thing as motion. | |
| From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.11.11 |