14 ideas
| 9355 | One sort of circularity presupposes a premise, the other presupposes a rule being used [Braithwaite, by Devitt] |
| Full Idea: An argument is 'premise-circular' if it aims to establish a conclusion that is assumed as a premise of that very argument. An argument is 'rule-circular' if it aims to establish a conclusion that asserts the goodness of the rule used in that argument. | |
| From: report of R.B. Braithwaite (Scientific Explanation [1953], p.274-8) by Michael Devitt - There is no a Priori §2 | |
| A reaction: Rule circularity is the sort of thing Quine is always objecting to, but such circularities may be unavoidable, and even totally benign. All the good things in life form a mutually supporting team. |
| 14620 | Theories in logic are sentences closed under consequence, but in truth discussions theories have axioms [Fine,K] |
| Full Idea: It is customary in logic to take a theory to be a set of sentences closed under logical consequence, whereas it is common in discussions of theories of truth to take a theory to be an axiomatized theory. | |
| From: Kit Fine (Semantic Necessity [2010], n8) |
| 14530 | The role of semantic necessity in semantics is like metaphysical necessity in metaphysics [Fine,K, by Hale/Hoffmann,A] |
| Full Idea: Fine's paper argues that the notion of semantic necessity has a role to play in understanding the nature and content of semantics comparable to the role of metaphysical necessity in metaphysics. | |
| From: report of Kit Fine (Semantic Necessity [2010]) by Bob Hale/ Aviv Hoffmann - Introduction to 'Modality' 2 |
| 21833 | Research suggest that we overrate conscious experience [Flanagan] |
| Full Idea: The emerging consensus is that we probably overrate the power of conscious experience in our lives. Freud, of course, said the same thing for different reasons. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 3 'Ontology') | |
| A reaction: [He cites Pockett, Banks and Gallagher 2006]. Freud was concerned with big deep secrets, but the modern view concerns ordinary decisions and perceptions. An important idea, which should incline us all to become Nietzscheans. |
| 21834 | Sensations may be identical to brain events, but complex mental events don't seem to be [Flanagan] |
| Full Idea: There is still some hope for something like identity theory for sensations. But almost no one believes that strict identity theory will work for more complex mental states. Strict identity is stronger than type neurophysicalism. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 3 'Ontology') | |
| A reaction: It is so hard to express the problem. What needs to be explained? How can one bunch of neurons represent many different things? It's not like computing. That just transfers the data to brains, where the puzzling stuff happens. |
| 14618 | Semantics is either an assignment of semantic values, or a theory of truth [Fine,K] |
| Full Idea: On one view, a semantics for a given language is taken to be an assignment of semantic values to its expressions; according to the other, a semantics is taken to be a theory of truth for that language. | |
| From: Kit Fine (Semantic Necessity [2010], Intro) | |
| A reaction: The first is Frege, the second Tarski via Davidson, says Fine. Fine argues against these as the correct alternatives, and says the distinction prevents us understanding what is really going on. He votes for semantics as giving 'semantic requirements'. |
| 14621 | Semantics is a body of semantic requirements, not semantic truths or assigned values [Fine,K] |
| Full Idea: Semantics should be conceived as a body of semantic requirements or facts - and not as a body of semantic truths, or as an assignment of semantic values. | |
| From: Kit Fine (Semantic Necessity [2010], 5) | |
| A reaction: The 'truths' view is Tarski, and the 'values' view is Frege. You'll have to read the Fine paper to grasp his subtle claim. |
| 14622 | Referential semantics (unlike Fregeanism) allows objects themselves in to semantic requirements [Fine,K] |
| Full Idea: What distinguishes the referential position in semantics from Fregeanism is that it makes use of de re semantic facts, in which it is required of an object itself that it enter into certain semantic requirements. | |
| From: Kit Fine (Semantic Necessity [2010], 5) | |
| A reaction: I have a repugnance to any sort of semantics that involves the objects themselves, even when dealing with proper names. If I talk of 'Napoleon', no small Frenchman is to be found anywhere in my sentences. |
| 14619 | The Quinean doubt: are semantics and facts separate, and do analytic sentences have no factual part? [Fine,K] |
| Full Idea: The source of the Quinean scepticism about analytic and synthetic is, first, scepticism over whether we can factor truth into a semantic and a factual component, and (second) if we can, is the factual component ever null? | |
| From: Kit Fine (Semantic Necessity [2010], 1) | |
| A reaction: You certainly can't grasp 'bachelors are unmarried men' if you haven't grasped the full Woosterian truth about men and marriage. But I could interdefine four meaningless words, so that you could employ them in analytic sentences. |
| 21837 | Morality is normative because it identifies best practices among the normal practices [Flanagan] |
| Full Idea: Morality is 'normative' in the sense that it consists of the extraction of 'good' or 'excellent' practices from common practices. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 4 'Naturalism') | |
| A reaction: I take normativity not be the mere labelling of certain things as 'good', but as a way of responding to that fact, with some sort of motivation. |
| 21830 | For Darwinians, altruism is either contracts or genetics [Flanagan] |
| Full Idea: Two explanations came forward in the neo-Darwinian synthesis. Altruism is either 1) person-based reciprocal altruism, or 2) gene-based kin altruism. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 2 'Darwin') | |
| A reaction: Flanagan obviously thinks there is also 'genuine psychological atruism'. Presumably we don't explain mathematics or music or the desire to travel as either contracts or genetics, so we have other explanations available. |
| 21835 | We need Eudaimonics - the empirical study of how we should flourish [Flanagan] |
| Full Idea: It would be nice if I could advance the case for Eudaimonics - empirical enquiry into the nature, causes, and constituents of flourishing, …and the case for some ways of living and being as better than others. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 4 'Normative') | |
| A reaction: Things seem to be moving in that direction. Lots of statistics about happiness have been appearing. |
| 21831 | Alienation is not finding what one wants, or being unable to achieve it [Flanagan] |
| Full Idea: What Marx called 'alienation' is the widespread condition of not being able to discover what one wants, or not being remotely positioned to achieve. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 2 'Expanding') | |
| A reaction: I took alienation to concern people's relationship to the means of production in their trade. On Flanagan's definition I would expect almost everyone aged under 20 to count as alienated. |
| 21832 | Buddhists reject God and the self, and accept suffering as key, and liberation through wisdom [Flanagan] |
| Full Idea: Buddhism rejected the idea of a creator God, and the unchanging self [atman]. They accept the appearance-reality distinction, reward for virtue [karma], suffering defining our predicament, and that liberation [nirvana] is possible through wisdom. | |
| From: Owen Flanagan (The Really Hard Problem [2007], 3 'Buddhism') | |
| A reaction: [Compressed] Flanagan is an analytic philosopher and a practising Buddhist. Looking at a happiness map today which shows Europeans largely happy, and Africans largely miserable, I can see why they thought suffering was basic. |