49 ideas
| 6575 | Philosophy may never find foundations, and may undermine our lives in the process [Fogelin] |
| Full Idea: Not only is traditional philosophy incapable of discovering the foundations it seeks, but the philosophical enterprise may itself dislodge the contingent, de facto supports that our daily life depends upon. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.2) | |
| A reaction: In the end Fogelin is not so pessimistic, but he is worried by the concern of philosophers with paradox and contradiction. I don't remotely consider this a reason to reject philosophy, but it might be a reason to keep it sealed off from daily life. |
| 6585 | Rationality is threatened by fear of inconsistency, illusions of absolutes or relativism, and doubt [Fogelin] |
| Full Idea: The three main threats to our rational lives are fear of inconsistency, illusions (of absolutism and relativism) and doubt. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.4) | |
| A reaction: This is a very nice analysis of the forces that can destroy the philosopher's aspiration to the rational life. Personally I still suffer from a few illusions about the possibility of absolutes, but I may grow out of it. The other three don't bother me. |
| 6557 | Humans may never be able to attain a world view which is both rich and consistent [Fogelin] |
| Full Idea: It might be wholly unreasonable to suppose that human beings will ever be able to attain a view of the world that is both suitably rich and completely consistent. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Intro) | |
| A reaction: Fogelin's lectures develop this view very persuasively. I think all philosophers must believe that the gods could attain a 'rich and consistent' view. Our problem is that we are a badly organised team, whose members keep dying. |
| 6568 | A game can be played, despite having inconsistent rules [Fogelin] |
| Full Idea: The presence of an inconsistency in the rules that govern a game need not destroy the game. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.2) | |
| A reaction: He only defends this thesis if the inconsistency is away from the main centre of the action. You can't have an inconsistent definition of scoring a goal or a touchdown. |
| 6560 | The law of noncontradiction is traditionally the most basic principle of rationality [Fogelin] |
| Full Idea: Traditionally many philosophers (Aristotle among them) have considered the law of noncontradiction to be the deepest, most fundamental principle of rationality. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.1) | |
| A reaction: For Aristotle, see Idea 1601 (and 'Metaphysics' 1005b28). The only denier of the basic character of the law that I know of is Nietzsche (Idea 4531). Fogelin, despite many qualifications, endorses the law, and so do I. |
| 6565 | The law of noncontradiction makes the distinction between asserting something and denying it [Fogelin] |
| Full Idea: People who reject the law of noncontradiction obliterate any significant difference between asserting something and denying it; …this will not move anyone who genuinely opts either for silence or for madness. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.1) | |
| A reaction: This seems a sufficiently firm and clear assertion of the basic nature of this law. The only rival view seems to be that of Nietzsche (Idea 4531), but then you wonder how Nietzsche is in a position to assert the relativity of the law. |
| 6574 | Legal reasoning is analogical, not deductive [Fogelin] |
| Full Idea: There is almost universal agreement that legal reasoning is fundamentally analogical, not deductive, in character. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.2) | |
| A reaction: This raises the question of whether analogy can be considered as 'reasoning' in itself. How do you compare the examples? Could you compare two examples if you lacked language, or rules, or a scale of values? |
| 9572 | Realists about sets say there exists a null set in the real world, with no members [Chihara] |
| Full Idea: In the Gödelian realistic view of set theory the statement that there is a null set as the assertion of the existence in the real world of a set that has no members. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 11.6) | |
| A reaction: It seems to me obvious that such a claim is nonsense on stilts. 'In the beginning there was the null set'? |
| 9550 | We only know relational facts about the empty set, but nothing intrinsic [Chihara] |
| Full Idea: Everything we know about the empty set is relational; we know that nothing is the membership relation to it. But what do we know about its 'intrinsic properties'? | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 01.5) | |
| A reaction: Set theory seems to depend on the concept of the empty set. Modern theorists seem over-influenced by the Quine-Putnam view, that if science needs it, we must commit ourselves to its existence. |
| 9562 | In simple type theory there is a hierarchy of null sets [Chihara] |
| Full Idea: In simple type theory, there is a null set of type 1, a null set of type 2, a null set of type 3..... (Quine has expressed his distaste for this). | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 07.4) | |
| A reaction: It is bad enough trying to individuate the unique null set, without whole gangs of them drifting indistinguishably through the logical fog. All rational beings should share Quine's distaste, even if Quine is wrong. |
| 9573 | The null set is a structural position which has no other position in membership relation [Chihara] |
| Full Idea: In the structuralist view of sets, in structures of a certain sort the null set is taken to be a position (or point) that will be such that no other position (or point) will be in the membership relation to it. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 11.6) | |
| A reaction: It would be hard to conceive of something having a place in a structure if nothing had a relation to it, so is the null set related to singeton sets but not there members. It will be hard to avoid Platonism here. Set theory needs the null set. |
| 9551 | What is special about Bill Clinton's unit set, in comparison with all the others? [Chihara] |
| Full Idea: What is it about the intrinsic properties of just that one unit set in virtue of which Bill Clinton is related to just it and not to any other unit sets in the set-theoretical universe? | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 01.5) | |
| A reaction: If we all kept pet woodlice, we had better not hold a wood louse rally, or we might go home with the wrong one. My singleton seems seems remarkably like yours. Could we, perhaps, swap, just for a change? |
| 9549 | The set theorist cannot tell us what 'membership' is [Chihara] |
| Full Idea: The set theorist cannot tell us anything about the true relationship of membership. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 01.5) | |
| A reaction: If three unrelated objects suddenly became members of a set, it is hard to see how the world would have changed, except in the minds of those thinking about it. |
| 9571 | ZFU refers to the physical world, when it talks of 'urelements' [Chihara] |
| Full Idea: ZFU set theory talks about physical objects (the urelements), and hence is in some way about the physical world. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 11.5) | |
| A reaction: This sounds a bit surprising, given that the whole theory would appear to be quite unaffected if God announced that idealism is true and there are no physical objects. |
| 9563 | A pack of wolves doesn't cease when one member dies [Chihara] |
| Full Idea: A pack of wolves is not thought to go out of existence just because some member of the pack is killed. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 07.5) | |
| A reaction: The point is that the formal extensional notion of a set doesn't correspond to our common sense notion of a group or class. Even a highly scientific theory about wolves needs a loose notion of a wolf pack. |
| 9561 | The mathematics of relations is entirely covered by ordered pairs [Chihara] |
| Full Idea: Everything one needs to do with relations in mathematics can be done by taking a relation to be a set of ordered pairs. (Ordered triples etc. can be defined as order pairs, so that <x,y,z> is <x,<y,z>>). | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 07.2) | |
| A reaction: How do we distinguish 'I own my cat' from 'I love my cat'? Or 'I quite like my cat' from 'I adore my cat'? Nevertheless, this is an interesting starting point for a discussion of relations. |
| 9552 | Sentences are consistent if they can all be true; for Frege it is that no contradiction can be deduced [Chihara] |
| Full Idea: In first-order logic a set of sentences is 'consistent' iff there is an interpretation (or structure) in which the set of sentences is true. ..For Frege, though, a set of sentences is consistent if it is not possible to deduce a contradiction from it. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 02.1) | |
| A reaction: The first approach seems positive, the second negative. Frege seems to have a higher standard, which is appealing, but the first one seems intuitively right. There is a possible world where this could work. |
| 9553 | Analytic geometry gave space a mathematical structure, which could then have axioms [Chihara] |
| Full Idea: With the invention of analytic geometry (by Fermat and then Descartes) physical space could be represented as having a mathematical structure, which could eventually lead to its axiomatization (by Hilbert). | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 02.3) | |
| A reaction: The idea that space might have axioms seems to be pythagoreanism run riot. I wonder if there is some flaw at the heart of Einstein's General Theory because of this? |
| 10192 | We can replace existence of sets with possibility of constructing token sentences [Chihara, by MacBride] |
| Full Idea: Chihara's 'constructability theory' is nominalist - mathematics is reducible to a simple theory of types. Instead of talk of sets {x:x is F}, we talk of open sentences Fx defining them. Existence claims become constructability of sentence tokens. | |
| From: report of Charles Chihara (A Structural Account of Mathematics [2004]) by Fraser MacBride - Review of Chihara's 'Structural Acc of Maths' p.81 | |
| A reaction: This seems to be approaching the problem in a Fregean way, by giving an account of the semantics. Chihara is trying to evade the Quinean idea that assertion is ontological commitment. But has Chihara retreated too far? How does he assert existence? |
| 9559 | If a successful theory confirms mathematics, presumably a failed theory disconfirms it? [Chihara] |
| Full Idea: If mathematics shares whatever confirmation accrues to the theories using it, would it not be reasonable to suppose that mathematics shares whatever disconfirmation accrues to the theories using it? | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 05.8) | |
| A reaction: Presumably Quine would bite the bullet here, although maths is much closer to the centre of his web of belief, and so far less likely to require adjustment. In practice, though, mathematics is not challenged whenever an experiment fails. |
| 9566 | No scientific explanation would collapse if mathematical objects were shown not to exist [Chihara] |
| Full Idea: Evidently, no scientific explanations of specific phenomena would collapse as a result of any hypothetical discovery that no mathematical objects exist. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 09.1) | |
| A reaction: It is inconceivable that anyone would challenge this claim. A good model seems to be drama; a play needs commitment from actors and audience, even when we know it is fiction. The point is that mathematics doesn't collapse either. |
| 6582 | Conventions can only work if they are based on something non-conventional [Fogelin] |
| Full Idea: Convention, to exist at all, must have a basis in something that is not conventional; conventions, to work, need something nonconventional to build upon and shape. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.3) | |
| A reaction: Fogelin attributes his point to Hume. I agree entirely. No convention could ever possibly catch on in a society unless there were some point to it. If you can't see a point to a convention (like wearing ties) then start looking, because it's there. |
| 6576 | My view is 'circumspect rationalism' - that only our intellect can comprehend the world [Fogelin] |
| Full Idea: My own view might be called 'circumspect rationalism' - the view that our intellectual faculties provide our only means for comprehending the world in which we find oruselves. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.3) | |
| A reaction: He needs to say more than that to offer a theory, but I like the label, and it fits the modern revival of rationalism, with which I sympathise, and which rests, I think, on Russell's point that self-evidence comes in degrees, not as all-or-nothing truth. |
| 6589 | Knowledge is legitimate only if all relevant defeaters have been eliminated [Fogelin] |
| Full Idea: In general a knowledge claim is legitimate only if all relevant defeaters have been eliminated. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.4) | |
| A reaction: The problem here is what is 'relevant'. Fogelin's example is 'Are you sure the suspect doesn't have a twin brother?' If virtual reality is relevant, most knowledge is defeated. Certainly, imaginative people feel that they know less than others. |
| 6596 | For coherentists, circularity is acceptable if the circle is large, rich and coherent [Fogelin] |
| Full Idea: Coherentists argue that if the circle of justifications is big enough, rich enough, coherent enough, and so on, then there is nothing wrong circularity. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.4) | |
| A reaction: There must always be something wrong with circularity, and no god would put up with it, but we might have to. Of course, two pieces of evidence might be unconnected, such as an equation and an observation. |
| 6597 | A rule of justification might be: don't raise the level of scrutiny without a good reason [Fogelin] |
| Full Idea: One rule for the justification of knowledge might be: Do not raise the level of scrutiny in the absence of a particular reason that triggers it. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.4) | |
| A reaction: That won't decide the appropriate level of scrutiny from which to start. One of my maxims is 'don't set the bar too high', but it seems tough that one should have to justify moving it. The early scientists tried raising it, and were amazed by the results. |
| 6588 | Scepticism is cartesian (sceptical scenarios), or Humean (future), or Pyrrhonian (suspend belief) [Fogelin] |
| Full Idea: The three forms of scepticism are cartesian, Humean and Pyrrhonian. The first challenges belief by inventing sceptical scenarios; the second doubts the future; the third aims to suspend belief. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.4) | |
| A reaction: A standard distinction is made between methodological and global scepticism. The former seems to be Cartesian, and the latter Pyrrhonian. The interest here is see Hume placed in a distinctive category, because of his views on induction. |
| 6590 | Scepticism deals in remote possibilities that are ineliminable and set the standard very high [Fogelin] |
| Full Idea: Sceptical scenarios deal in wildly remote defeating possibilities, so that the level of scrutiny becomes unrestrictedly high, and they also usually deal with defeators that are in principle ineliminable. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.4) | |
| A reaction: The question of how high we 'set the bar' seems to me central to epistemology. There is clearly an element of social negotiation involved, centring on what is appropriate. If, though, scepticism is 'ineliminable', we must face up to that. |
| 6583 | Radical perspectivism replaces Kant's necessary scheme with many different schemes [Fogelin] |
| Full Idea: We reach radical perspectivism by replacing Kant's single, necessary categorial scheme with a plurality of competing categorial schemes. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.3) | |
| A reaction: It certainly looks as if Kant sent us down a slippery slope into the dafter aspects of twentieth century relativism. The best antidote I know of is Davidson's (e.g. Idea 6398). But then it seems unimaginative to say that only one scheme is possible. |
| 6555 | We are also irrational, with a unique ability to believe in bizarre self-created fictions [Fogelin] |
| Full Idea: We as human beings are also irrational animals, unique among animals in our capacity to place faith in bizarre fictions of our own construction. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Intro) | |
| A reaction: This is glaringly true, and a very nice corrective to the talk of Greeks and others about man as the 'rational animal'. From a distance we might be described by Martians as the 'mad animal'. Is the irrational current too strong to swim against? |
| 9568 | I prefer the open sentences of a Constructibility Theory, to Platonist ideas of 'equivalence classes' [Chihara] |
| Full Idea: What I refer to as an 'equivalence class' (of line segments of a particular length) is an open sentence in my Constructibility Theory. I just use this terminology of the Platonist for didactic purposes. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 09.10) | |
| A reaction: This is because 'equivalence classes' is committed to the existence of classes, which is Quinean Platonism. I am with Chihara in wanting a story that avoids such things. Kit Fine is investigating similar notions of rules of construction. |
| 9547 | Mathematical entities are causally inert, so the causal theory of reference won't work for them [Chihara] |
| Full Idea: Causal theories of reference seem doomed to failure for the case of reference to mathematical entities, since such entities are evidently causally inert. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], 01.3) | |
| A reaction: Presumably you could baptise a fictional entity such as 'Polonius', and initiate a social causal chain, with a tradition of reference. You could baptise a baby in absentia. |
| 6605 | Critics must be causally entangled with their subject matter [Fogelin] |
| Full Idea: Critics must become causally entangled with their subject matter. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.6) | |
| A reaction: This remark is built on Hume's views. You may have a strong view about a singer, but it may be hard to maintain when someone plays you six rival versions of the same piece. I agree entirely with the remark. It means there are aesthetic experts. |
| 6607 | The word 'beautiful', when deprived of context, is nearly contentless [Fogelin] |
| Full Idea: Like the word 'good', the word 'beautiful', when deprived of contextual support, is nearly contentless. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.6) | |
| A reaction: If I say with, for example, Oscar Wilde that beauty is the highest ideal in life, this doesn't strike me as contentless, but I still sympathise with Fogelin's notion that beauty is rooted in particulars. |
| 6604 | Saying 'It's all a matter to taste' ignores the properties of the object discussed [Fogelin] |
| Full Idea: "It is all a matter of taste" may be an all-purpose stopper of discussions of aesthetic values, but it also completely severs the connection with the actual properties of the object under consideration. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.6) | |
| A reaction: This remark grows out of his discussion of Hume. I like this remark, which ties in with Particularism in morality, and with the central role of experiments in science. The world forces beliefs on us. |
| 6586 | Cynics are committed to morality, but disappointed or disgusted by human failings [Fogelin] |
| Full Idea: Cynics are usually unswerving in their commitment to a moral ideal, but disappointed or disgusted by humanity's failure to meet it. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.3) | |
| A reaction: I felt quite suicidal the other day when I saw someone park diagonally across two parking spaces. They can't seem to grasp the elementary Kantian slogan 'What if everybody did that?' It's all hopeless. I wonder if I am becoming a bit of a Cynic? |
| 21075 | The state of nature always involves the threat of war [Kant] |
| Full Idea: The state of nature is a state of war. For even if it does not involve active hostilities, it involves a constant threat of their breaking out. | |
| From: Immanuel Kant (Perpetual Peace [1795], 2) | |
| A reaction: Kant is siding with Hobbes against Rousseau, despite Rousseau's claim that Hobbes's pessimism concerns a more advanced situation that the true (and peaceful) state of nature. |
| 20569 | Kant made the social contract international and cosmopolitan [Kant, by Oksala] |
| Full Idea: Kant developed the social contract theory into an international and cosmopolitan idea. | |
| From: report of Immanuel Kant (Perpetual Peace [1795]) by Johanna Oksala - Political Philosophy: all that matters Ch.6 | |
| A reaction: That is, the contract both operates between states, and rises above them. I found this idea rather thrilling when I first met it (listening to Onora O'Neill). But then I remain a child of the Englightenment. |
| 21079 | The a priori general will of a people shows what is right [Kant] |
| Full Idea: It is precisely the general will as it is given a priori, within a single people or in the mutual relationships of various peoples, which alone determines what is right among men. | |
| From: Immanuel Kant (Perpetual Peace [1795], App 1) | |
| A reaction: The clearest quotation for showing Kant's debt to Rousseau. Why should Rousseau bother to have a real assembly of the people, if the General Will can be worked out a priori? Indeed, the a priori version must be deemed superior to any meeting. |
| 21077 | Each nation should, from self-interest, join an international security constitution [Kant] |
| Full Idea: Each nation, for the sake of its own security, can and ought to demand of the others that they should enter along with it into a constitution, similar to the civil one, within which the rights of each could be secured. | |
| From: Immanuel Kant (Perpetual Peace [1795], 2.2nd) | |
| A reaction: Not sure how close the United Nations takes us to this. You have to admire Kant for this one. |
| 21078 | A constitution must always be improved when necessary [Kant] |
| Full Idea: Changes for the better are necessary, in order that the constitution may constantly approach the optimum end prescribed by laws of right. | |
| From: Immanuel Kant (Perpetual Peace [1795], App 1) | |
| A reaction: This should be a clause in every constitution. It is crazy to feel trapped by a misjudgement or outdated view of your ancestors. |
| 21076 | Equality is where you cannot impose a legal obligation you yourself wouldn't endure [Kant] |
| Full Idea: Rightful equality within a state is a relationship among citizens where no-one can put anyone else under a legal obligation without submitting simultaneously to a law which requires that he can be put under the same kind of obligation by the other person. | |
| From: Immanuel Kant (Perpetual Peace [1795], 2.1st n) | |
| A reaction: This appears only to be legal equality, rather than political or economic or social equality. |
| 20570 | There is now a growing universal community, and violations of rights are felt everywhere [Kant] |
| Full Idea: The peoples of the earth have entered in varying degrees into a universal community, and it has developed to the point where a violation of rights in one part of the world is felt everywhere. | |
| From: Immanuel Kant (Perpetual Peace [1795], 'Third') | |
| A reaction: I hope slavery was at the forefront of his mind when he wrote that. It is only in very recent times (since about 1960?) that major violations of rights are felt to matter to the whole human race. A long way to go, though. |
| 20571 | There are political and inter-national rights, but also universal cosmopolitan rights [Kant] |
| Full Idea: The idea of a cosmopolitan right is not fantastic and overstrained; it is a necessary complement to the unwritten code of political and international right, transforming it into a universal right of humanity. | |
| From: Immanuel Kant (Perpetual Peace [1795], 'Third') | |
| A reaction: The interesting thought is that there are no 'natural rights', but there can be universal rights insofar as there exists a universal community. See the UN Declaration of Human Rights c.1948. |
| 6572 | Deterrence, prevention, rehabilitation and retribution can come into conflict in punishments [Fogelin] |
| Full Idea: The purposes of punishment include deterrence, prevention, rehabilitation, and retribution, but they don't always sit well together. Deterrence is best served by making prisons miserable places, but this may run counter to rehabilitation. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.2) | |
| A reaction: It seems to most educated people that retribution should be pushed far down the list if we are to be civilised (see Idea 1659), and yet personal revenge for a small act of aggression seems basic, normal and acceptable. We dream of rehabilitation. |
| 6573 | Retributivists say a crime can be 'paid for'; deterrentists still worry about potential victims [Fogelin] |
| Full Idea: A strict retributivist is likely to say that once a crime is paid for, that's that; a deterrence theorist is likely to say that the protection of potential victims overrides the released convict's right to a free and fresh start. | |
| From: Robert Fogelin (Walking the Tightrope of Reason [2003], Ch.2) | |
| A reaction: Interesting since the retributivist here has the more liberal attitude. Reformists will also have a dilemma when years in prison have failed to reform the convict. Virtue theorists like balance, and sensitively consider our relations with the criminals. |
| 21073 | Hiring soldiers is to use them as instruments, ignoring their personal rights [Kant] |
| Full Idea: The hiring of men to kill or be killed seems to mean using them as mere machines and insturments in the hands of someone else (the state), which cannot easily be reconciled with the rights of man in one's own person. | |
| From: Immanuel Kant (Perpetual Peace [1795], 1.3) | |
| A reaction: Kant was not a pacificist, though this makes him sound like one. Some men go off to war with enthusiasm, and then regret it. Exploitation of rational beings may be the worst sin in Kant's Enlightenment world. |
| 21074 | Some trust in the enemy is needed during wartime, or peace would be impossible [Kant] |
| Full Idea: It must remain possible, even in wartime, to have some sort of trust in the attitude of the enemy, otherwise peace could not be concluded and the hostilities would turn into a war of extermination. | |
| From: Immanuel Kant (Perpetual Peace [1795], 1.6) | |
| A reaction: Consider the 'unconditional surrender' approach to the Nazis in 1944, and the peace of May 1945, made with very different Germans. How do you make peace with an enemy you cannot trust? |
| 9574 | 'Gunk' is an individual possessing no parts that are atoms [Chihara] |
| Full Idea: An 'atomless gunk' is defined to be an individual possessing no parts that are atoms. | |
| From: Charles Chihara (A Structural Account of Mathematics [2004], App A) | |
| A reaction: [Lewis coined it] If you ask what are a-toms made of and what are ideas made of, the only answer we can offer is that the a-toms are made of gunk, and the ideas aren't made of anything, which is still bad news for the existence of ideas. |