|
14330
|
To be realists about dispositions, we can only discuss them through their categorical basis [Armstrong]
|
|
Full Idea:
It is only to the extent that we relate disposition to 'categorical basis', and difference of disposition to difference of 'categorical basis', that we can speak of dispositions. We must be Realists, not Phenomenalists, about dispositions.
|
|
From:
David M. Armstrong (A Materialist Theory of Mind (Rev) [1968], 6.VI)
|
|
A reaction:
It is Armstrong's realism which motivates this claim, because he thinks only categorical properties are real. But categorical properties seem to be passive, and the world is active.
|
|
6498
|
Armstrong suggests secondary qualities are blurred primary qualities [Armstrong, by Robinson,H]
|
|
Full Idea:
According to D.M. Armstrong and others, when we perceive secondary qualities we are in fact perceiving primary qualities in a confused, indistinct or blurred way.
|
|
From:
report of David M. Armstrong (A Materialist Theory of Mind (Rev) [1968], 270-90) by Howard Robinson - Perception III.1
|
|
A reaction:
This is obviously an attempt to fit secondary qualities into a reductive physicalist account of the mind. Personally I favour Armstrong's project, but doubt whether this strategy is necessary. I just don't think there is anything 'primary' about redness.
|
|
5690
|
A mental state without belief refutes self-intimation; a belief with no state refutes infallibility [Armstrong, by Shoemaker]
|
|
Full Idea:
For Armstrong, introspection involves a belief, and mental states and their accompanying beliefs are 'distinct existences', so a state without belief shows states are not self-intimating, and the belief without the state shows beliefs aren't infallible.
|
|
From:
report of David M. Armstrong (A Materialist Theory of Mind (Rev) [1968]) by Sydney Shoemaker - Introspection
|
|
A reaction:
I agree with Armstrong. Introspection is a two-level activity, which animals probably can't do, and there is always the possibility of a mismatch between the two levels, so introspection is neither self-intimating nor infallibe (though incorrigible).
|
|
3159
|
Beliefs and desires aren't real; they are prediction techniques [Dennett]
|
|
Full Idea:
Intentional systems don't really have beliefs and desires, but one can explain and predict their behaviour by ascribing beliefs and desires to them. This strategy is pragmatic, not right or wrong.
|
|
From:
Daniel C. Dennett (Brainstorms:Essays on Mind and Psychology [1978], p.7?)
|
|
A reaction:
If the ascription of beliefs and desires explains behaviour, then that is good grounds for thinking they might be real features of the brain, and even if that is not so, they are real enough as abstractions from brain events, like the 'economic climate'.
|
|
5493
|
If pains are defined causally, and research shows that the causal role is physical, then pains are physical [Armstrong, by Lycan]
|
|
Full Idea:
Armstrong and Lewis said that mental items were defined in terms of typical causes and effects; if, as seems likely, research reveals that a particular causal niche is occupied by a physical state, it follows that pain is a physical state.
|
|
From:
report of David M. Armstrong (A Materialist Theory of Mind (Rev) [1968]) by William Lycan - Introduction - Ontology p.5
|
|
A reaction:
I am not fully convinced of the first step in the argument. It sounds like the epistemology and the ontology have got muddled (as usual). We define mental states as we define electrons, in terms of observed behaviour, but what are they?
|