|
13331
|
Part and whole contribute asymmetrically to one another, so must differ [Fine,K]
|
|
Full Idea:
The whole identity of a part is relevant to whether it is a part, but the identity of the whole makes a part a part. The whole part belongs to the whole as a part. The standard account in terms of time-slices fails to respect this part/whole asymmetry.
|
|
From:
Kit Fine (Things and Their Parts [1999], §2)
|
|
A reaction:
Hard to follow, but I think the asymmetry is that the wholeness of the part contributes to the wholeness of the whole, while the wholeness of the whole contributes to the parthood of the part. Wholeness does different jobs in different directions. OK?
|
|
13332
|
Hierarchical set membership models objects better than the subset or aggregate relations do [Fine,K]
|
|
Full Idea:
It is the hierarchical conception of sets and their members, rather than the linear conception of set and subset or of aggregate and component, that provides us with the better model for the structure of part-whole in its application to material things.
|
|
From:
Kit Fine (Things and Their Parts [1999], §5)
|
|
A reaction:
His idea is to give some sort of internal structure. He says of {a,b,c,d} that we can create subsets {a,b} and {c,d} from that. But {{a,b},{c,d}} has given member sets, and he is looking for 'natural' divisions between the members.
|
|
13333
|
The matter is a relatively unstructured version of the object, like a set without membership structure [Fine,K]
|
|
Full Idea:
The wood is, as it were, a relatively unstructured version of the tree, just as the set {a,b,c,d} is an unstructured counterpart of the set {{a,b},{c,d}}.
|
|
From:
Kit Fine (Things and Their Parts [1999], §5)
|
|
A reaction:
He is trying to give a modern logicians' account of the Aristotelian concept of 'form' (as applied to matter). It is part of the modern project that objects must be connected to the formalism of mereology or set theory. If it works, are we thereby wiser?
|
|
13326
|
A 'temporary' part is a part at one time, but may not be at another, like a carburetor [Fine,K]
|
|
Full Idea:
First, a thing can be a part in a way that is relative to a time, for example, that a newly installed carburettor is now part of my car, whereas earlier it was not. (This will be called a 'temporary' part).
|
|
From:
Kit Fine (Things and Their Parts [1999], Intro)
|
|
A reaction:
[Cf Idea 13327 for the 'second' concept of part] I'm immediately uneasy. Being a part seems to be a univocal concept. He seems to be distinguishing parts which are necessary for identity from those which aren't. Fine likes to define by example.
|
|
13327
|
A 'timeless' part just is a part, not a part at some time; some atoms are timeless parts of a water molecule [Fine,K]
|
|
Full Idea:
Second, an object can be a part of another in a way that is not relative to time ('timeless'). It is not appropriate to ask when it is a part. Thus pants and jacket are parts of the suit, atoms of a water molecule, and two pints part of a quart of milk.
|
|
From:
Kit Fine (Things and Their Parts [1999], Intro)
|
|
A reaction:
[cf Idea 13326 for the other concept of 'part'] Again I am uneasy that 'part' could have two meanings. A Life Member is a member in the same way that a normal paid up member is a member.
|
|
13329
|
An 'aggregative' sum is spread in time, and exists whenever a component exists [Fine,K]
|
|
Full Idea:
In the 'aggregative' understanding of a sum, it is spread out in time, so that exists whenever any of its components exists (just as it is located at any time wherever any of its components are located).
|
|
From:
Kit Fine (Things and Their Parts [1999], §1)
|
|
A reaction:
This works particularly well for something like an ancient forest, which steadily changes its trees. On that view, though, the ship which has had all of its planks replaced will be the identical single sum of planks all the way through. Fine agrees.
|
|
13330
|
An 'compound' sum is not spread in time, and only exists when all the components exists [Fine,K]
|
|
Full Idea:
In the 'compound' notion of sum, the mereological sum is spread out only in space, not also in time. For it to exist at a time, all of its components must exist at the time.
|
|
From:
Kit Fine (Things and Their Parts [1999], §1)
|
|
A reaction:
It is hard to think of anything to which this applies, apart from for a classical mereologist. Named parts perhaps, like Tom, Dick and Harry. Most things preserve sum identity despite replacement of parts by identical components.
|
|
13328
|
Two sorts of whole have 'rigid embodiment' (timeless parts) or 'variable embodiment' (temporary parts) [Fine,K]
|
|
Full Idea:
I develop a version of hylomorphism, in which the theory of 'rigid embodiment' provides an account of the timeless relation of part, and the theory of 'variable embodiment' is an account of the temporary relation. We must accept two new kinds of whole.
|
|
From:
Kit Fine (Things and Their Parts [1999], Intro)
|
|
A reaction:
[see Idea 13326 and Idea 13327 for the two concepts of 'part'] This is easier to take than the two meanings for 'part'. Since Aristotle, everyone has worried about true wholes (atoms, persons?) and looser wholes (houses).
|
|
7590
|
Consequentialism emphasises value rather than obligation in morality [Scruton]
|
|
Full Idea:
According to consequentialism, the fundamental concept of morality is not obligation (deontological ethics) but value (axiological ethics).
|
|
From:
Roger Scruton (A Dictionary of Political Thought [1982], 'consequentialism')
|
|
A reaction:
These two views could come dramatically apart, in wartime, or in big ecological crises, or in a family breakup, or in religious disputes. Having identified the pair so clearly, why can we not aim for a civilised (virtuous) balance between the two?
|
|
7589
|
Altruism is either emotional (where your interests are mine) or moral (where they are reasons for me) [Scruton]
|
|
Full Idea:
Two distinct motives go by the name of altruism: the emotions of liking, love and friendship, making another's interest automatically mine; and the moral motive of respect or considerateness, where another's interests become reasons for me, but not mine.
|
|
From:
Roger Scruton (A Dictionary of Political Thought [1982], 'altruism')
|
|
A reaction:
The second one has a strongly Kantian flavour, with its notion of impersonal duty. Virtue theorists will aspire to achieve the first state rather than the second, because good actions are then actively desired, and give pleasure to the doer.
|
|
7593
|
Liberals focus on universal human freedom, natural rights, and tolerance [Scruton, by PG]
|
|
Full Idea:
Liberalism believes (roughly) in the supremacy of the individual, who has freedom and natural rights; it focuses on human, not divine affairs; it claims rights and duties are universal; and it advocates tolerance in religion and morality.
|
|
From:
report of Roger Scruton (A Dictionary of Political Thought [1982], 'liberalism') by PG - Db (ideas)
|
|
A reaction:
I find it hard to disagree with these principles, but the upshot in practice is often an excessive commitment to freedom and tolerance, because people fail to realise the subtle long-term erosions of society that can result.
|
|
7587
|
The issue of abortion seems insoluble, because there is nothing with which to compare it [Scruton]
|
|
Full Idea:
The issue of abortion is intractable, partly because of the absence of any other case to which it can be assimilated.
|
|
From:
Roger Scruton (A Dictionary of Political Thought [1982], 'abortion')
|
|
A reaction:
This is the legalistic approach to the problem, which always looks for precedents and comparisons. All problems must hav solutions, though (mustn't they?). The problem, though, is not the value of the foetus, but the unique form of 'ownership'.
|