38 ideas
| 20981 | What justifies reliance on reason? Is it just a tool? Why is it better than blind belief? [Sen] |
| Full Idea: What is the ultimate justification for relying on reason? Is reason cherished as a good tool, and if so, how does it differ from blind and unquestioning belief? | |
| From: Amartya Sen (The Idea of Justice [2009], 01 'Critique') | |
| A reaction: And can it answer the romantic charge of stunting a rich life? NIetzsche started this one, by asking the value of truth. Proposal: treat others rationally, and treat yourself intuitively. |
| 20982 | In politics and ethics, scrutiny from different perspectives is essential for objectivity [Sen] |
| Full Idea: I take reasoned scrutiny from different perspectives to be an essential part of the demands of objectivity for ethical and political convictions. | |
| From: Amartya Sen (The Idea of Justice [2009], 01 'Adam') | |
| A reaction: We should distinguish the nature of objectivity from ways of achieving it. Multiple perspectives don't guarantee objectivity. This is peer review in science, and publisher's readers of philosophy texts. What is objectivity? The same as truth? |
| 16554 | Activities have place, rate, duration, entities, properties, modes, direction, polarity, energy and range [Machamer/Darden/Craver] |
| Full Idea: Activities can be identified spatiotemporally, and individuated by rate, duration, and types of entity and property that engage in them. They also have modes of operation, directionality, polarity, energy requirements and a range. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 3) | |
| A reaction: This is their attempt at making 'activity' one of the two central concepts of ontology, along with 'entity'. A helpful analysis. It just seems to be one way of slicing the cake. |
| 16556 | Penicillin causes nothing; the cause is what penicillin does [Machamer/Darden/Craver] |
| Full Idea: It is not the penicillin that causes the pneumonia to disappear, but what the penicillin does. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 3.1) | |
| A reaction: This is a very neat example for illustrating how we slip into 'entity' talk, when the reality we are addressing actually concerns processes. Without the 'what it does', penicillin can't participate in causation at all. |
| 16562 | We understand something by presenting its low-level entities and activities [Machamer/Darden/Craver] |
| Full Idea: The intelligibility of a phenomenon consists in the mechanisms being portrayed in terms of a field's bottom out entities and activities. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 7) | |
| A reaction: In other words, we understand complex things by reducing them to things we do understand. It would, though, be illuminating to see a nest of interconnected activities, even if we understood none of them. |
| 16563 | The explanation is not the regularity, but the activity sustaining it [Machamer/Darden/Craver] |
| Full Idea: It is not regularities that explain but the activities that sustain the regularities. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 7) | |
| A reaction: Good, but we had better not characterise the 'activities' in terms of regularities. |
| 16555 | Functions are not properties of objects, they are activities contributing to mechanisms [Machamer/Darden/Craver] |
| Full Idea: It is common to speak of functions as properties 'had by' entities, …but they should rather be understood in terms of the activities by virtue of which entities contribute to the workings of a mechanism. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 3) | |
| A reaction: I'm certainly quite passionately in favour of cutting down on describing the world almost entirely in terms of entities which have properties. An 'activity', though, is a bit of an elusive concept. |
| 16528 | Mechanisms are not just push-pull systems [Machamer/Darden/Craver] |
| Full Idea: One should not think of mechanisms as exclusively mechanical (push-pull) systems. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 1) | |
| A reaction: The difficulty seems to be that you could broaden the concept of 'mechanism' indefinitely, so that it covered history, mathematics, populations, cultural change, and even mathematics. Where to stop? |
| 16529 | Mechanisms are systems organised to produce regular change [Machamer/Darden/Craver] |
| Full Idea: Mechanisms are entities and activities organized such that they are productive of regular change from start or set-up to finish or termination conditions. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 1) | |
| A reaction: This is their initial formal definition of a mechanism. Note that a mere 'activity' can be included. Presumably the mechanism might have an outcome that was not the intended outcome. Does a random element disqualify it? Are hands mechanisms? |
| 16530 | A mechanism explains a phenomenon by showing how it was produced [Machamer/Darden/Craver] |
| Full Idea: To give a description of a mechanism for a phenomenon is to explain that phenomenon, i.e. to explain how it was produced. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 1) | |
| A reaction: To 'show how' something happens needs a bit of precisification. It is probably analytic that 'showing how' means 'revealing the mechanism', though 'mechanism' then becomes the tricky concept. |
| 16553 | Our account of mechanism combines both entities and activities [Machamer/Darden/Craver] |
| Full Idea: We emphasise the activities in mechanisms. This is explicitly dualist. Substantivalists speak of entities with dispositions to act. Process ontologists reify activities and try to reduce entities to processes. We try to capture both intuitions. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 3) | |
| A reaction: [A quotation of selected fragments] The problem here seems to be the raising of an 'activity' to a central role in ontology, when it doesn't seem to be primitive, and will typically be analysed in a variety of ways. |
| 16559 | Descriptions of explanatory mechanisms have a bottom level, where going further is irrelevant [Machamer/Darden/Craver] |
| Full Idea: Nested hierachical descriptions of mechanisms typically bottom out in lowest level mechanisms. …Bottoming out is relative …the explanation comes to an end, and description of lower-level mechanisms would be irrelevant. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 5.1) | |
| A reaction: This seems to me exactly the right story about mechanism, and it is a story I am associating with essentialism. The relevance is ties to understanding. The lower level is either fully understood, or totally baffling. |
| 16564 | There are four types of bottom-level activities which will explain phenomena [Machamer/Darden/Craver] |
| Full Idea: There are four bottom-out kinds of activities: geometrico-mechanical, electro-chemical, electro-magnetic and energetic. These are abstract means of production that can be fruitfully applied in particular cases to explain phenomena. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 7) | |
| A reaction: I like that. It gives a nice core for a metaphysics for physicalists. I suspect that 'mechanical' can be reduced to something else, and that 'energetic' will disappear in the final story. |
| 16561 | We can abstract by taking an exemplary case and ignoring the detail [Machamer/Darden/Craver] |
| Full Idea: Abstractions may be constructed by taking an exemplary case or instance and removing detail. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 5.3) | |
| A reaction: I love 'removing detail'. That's it. Simple. I think this process is the basis of our whole capacity to formulate abstract concepts. Forget Frege - he's just describing the results of the process. How do we decide what is 'detail'? Essentialism! |
| 20990 | Rationality is conformity to reasons that can be sustained even after scrutiny [Sen] |
| Full Idea: My main argument can be fairly easily understood in terms of seeing rationality as conformity with reasons that one can sustain, even after scrutiny, and not just at first sight. | |
| From: Amartya Sen (The Idea of Justice [2009], 08 'Rational' n) | |
| A reaction: We would need to say more about the 'scrutiny' before we had a really good account of rationality here. In Idea 20982 he emphasises the need for scrutiny by other people, and not mere self-criticism. The key may to be invite outside criticism. |
| 21005 | A human right is not plausible if public scrutiny might reject it [Sen] |
| Full Idea: The force of a claim for a human right would indeed be seriously undermined if it were possible to show that it is unlikely to survive open public scrutiny. | |
| From: Amartya Sen (The Idea of Justice [2009], 17 'Scrutiny') | |
| A reaction: This is a public aspect of Scanlon's 'contractualist' approach to ethics. You can hardly disagree with the idea, though anti-racist legislation in a strongly racist society might be a good test case. |
| 20983 | The original position insures that the agreements reached are fair [Sen] |
| Full Idea: The original position is the appropriate initial status quo which insures that the fundamental agreements reached in it are fair. This fact yields the name 'justice as fairness'. | |
| From: Amartya Sen (The Idea of Justice [2009], 01.4) | |
| A reaction: I suppose it insures fairness on day one of the new society, but that might have all been wiped out in the next fortnight, when you find you are the least advantaged as a result of racism. |
| 20987 | The veil of ignorance encourages neutral interests, but not a wider view of values [Sen] |
| Full Idea: The veil of ignorance is very effective for making people see beyond their vested interests and goals. And yet it does little to ensure an open scrutiny of local and possibly parochial values. | |
| From: Amartya Sen (The Idea of Justice [2009], 06 'Original') | |
| A reaction: Communitarians also make a similar criticism of Rawls - that people in the initial position simplify themselves into pure rational agents looking for 'basic goods'. |
| 20984 | A social contract limits the pursuit of justice to members of a single society [Sen] |
| Full Idea: The use of the social contract in the Rawlsian form inescapably limits the involvement of participants in the pursuit of justice to the members of a given polity, or 'people'. | |
| From: Amartya Sen (The Idea of Justice [2009], 02 'Relevance') | |
| A reaction: This relates to the criticism of contractarian ethics - that the weak have nothing to bargain with. One can either add international contracts, or appeal to natural human rights. Or we could just be nice to one another? Nah! |
| 20986 | A person's voice may count because of their interests, or because of their good sense [Sen] |
| Full Idea: A person's voice may count either because her interests are involved, or because he reasoning and judgement can enlighten a discussion. | |
| From: Amartya Sen (The Idea of Justice [2009], 04 'Diversity') | |
| A reaction: Good. Inarticulate people may have strong interests, and articulate and helpful people may be wholly disinterested. But people may have unworthy interests, and may be articulate but not sensible. |
| 21001 | Famines tend to be caused by authoritarian rule [Sen] |
| Full Idea: The history of famines has had a peculiarly close connection with authoritarian rules. | |
| From: Amartya Sen (The Idea of Justice [2009], 16 'Famine') | |
| A reaction: He cites the British Empire, the Soviet Union, China and Cambodia. There is unlikely to be a local famine if there is free movement of food supplies.342 |
| 21002 | Effective democracy needs tolerant values [Sen] |
| Full Idea: The formation of tolerant values is quite central to the smooth functioning of a democratic system. | |
| From: Amartya Sen (The Idea of Justice [2009], 16 'Minority') | |
| A reaction: There is presumably a brutal sort of democracy, if the majority in a polarised society agree to crush a minority. |
| 20999 | Democracy as 'government by discussion' now has wide support [Sen] |
| Full Idea: In contemporary political philosophy the view that democracy is best seen as 'government by discussion' has gained widespread support. | |
| From: Amartya Sen (The Idea of Justice [2009], 15 'Content') | |
| A reaction: The obvious worry about this is inefficiency in decision-making. Also the dominance of noisy stupidity. But citizens need to feel involved, and committed to the decisions. |
| 20979 | Democracy needs more than some institutions; diverse sections of the people must be heard [Sen] |
| Full Idea: Democracy has to be judged not just by the institutions that formally exist but by the extent to which different voices from diverse sections of the people can actually be heard. | |
| From: Amartya Sen (The Idea of Justice [2009], Pref 'Public') | |
| A reaction: Depends what you mean by 'democracy'. Should the workplace and the school and the family be democratic, or just the choice of leaders? What can oblige leaders to listen to the people? Listen to, and then ignore? |
| 20993 | Eradicating smallpox does not impoverish nature [Sen] |
| Full Idea: The eradication of smallpox is not viewed as an impoverishment of nature. | |
| From: Amartya Sen (The Idea of Justice [2009], 11 'Sustainable') | |
| A reaction: You'd have to be a pretty 'deep' ecologist to defend the carrier of smallpox, or Dutch Elm disease. The idea is included for balance. |
| 20995 | Capabilities are part of freedom, involving real opportunities [Sen] |
| Full Idea: Capability is an aspect of freedom, concentrating in particular on substantive opportunities. | |
| From: Amartya Sen (The Idea of Justice [2009], 13 'Well-being') | |
| A reaction: This is the 'capabilities approach' of Sen and Nussbaum. The key word is 'substantive' (as opposed to theoretical). We are all free to become astronauts, but.... |
| 20998 | Freedom can involve capabilities, independence and non-interference [Sen] |
| Full Idea: There is no embarrassment in accommodating several distinct features within the idea of freedom, focusing respectively on capability, lack of dependence and lack of interference. | |
| From: Amartya Sen (The Idea of Justice [2009], 14 'Capability') | |
| A reaction: This relates to Berlin's distinction between negative and positive rights. |
| 20997 | The need for equality among people arises from impartiality and objectivity [Sen] |
| Full Idea: The demand for seeing people as equals (in some important perspective) relates to the normative demand for impartiality, and the related claims of objectivity. | |
| From: Amartya Sen (The Idea of Justice [2009], 14 'Equality') | |
| A reaction: Either impartiality already contains (analytically) the concept of equality, or the principle of sufficient reason must be invoked. True impartiality removes any reason for preferring one person to another. But what if preference is 'to my taste'? |
| 20996 | All modern theories of justice demand equality of something [Sen] |
| Full Idea: Every normative theory of social justice that has received support and advocacy in recent times seems to demand equality of something. | |
| From: Amartya Sen (The Idea of Justice [2009], 14 Intro) | |
| A reaction: He mentions liberties, income, rights and utilities. |
| 20988 | Freedom from torture or terrorist attacks is independent of citizenship [Sen] |
| Full Idea: The human right of a person not to be tortured or subjected to terrorist attacks is affirmed independently of the country of which this person is a citizen. | |
| From: Amartya Sen (The Idea of Justice [2009], 06 'Exclusionary') | |
| A reaction: If rights can only be enshrined in a legal system, then I presume all systems of legal rights should ensure rights like these, irrespective of their nation. A universal charter of rights for tourists and alien residents? |
| 20980 | You don't need a complete theory of justice to see that slavery is wrong [Sen] |
| Full Idea: It was the diagnosis of an intolerable injustice in slavery that made abolition an overwhelming priority, and this did not require a search for a consensus on what a perfectly just society would look like. | |
| From: Amartya Sen (The Idea of Justice [2009], Intro 'Classical') | |
| A reaction: This illustrates Sen's key points, that we should focus on injustices, which are obvious, and that designing a totally just society has little relevance to justice in practice (which is what matters). Well said. |
| 20978 | Practical justice concerns not only ideals, but ways to achieve them [Sen] |
| Full Idea: A theory of justice that can serve as the basis of practical reason must include ways of judging how to reduce injustice and advance justice, rather than aiming only at the characterisation of perfectly just societies. | |
| From: Amartya Sen (The Idea of Justice [2009], Pref 'What') | |
| A reaction: Sounds simple, but this is Amartya Sen's revolutionary new idea - that justice is not just ideals and opportunities, but what sort of life people actually end up with. |
| 20985 | Our institutions should promote justice, rather than embodying it [Sen] |
| Full Idea: We have to seek institutions that promote justice, rather than treating the institutions as themselves manifestations of justice. | |
| From: Amartya Sen (The Idea of Justice [2009], 03 'Institutions') | |
| A reaction: The best quote I can find for summarising Sen's view. He criticises Rawls and others for trying to design institutions that embody justice. Our legal system promotes justice. Do our schools and hospitals? The Department for the Promotion of Justice? |
| 20994 | We must focus on removing manifest injustice, not just try to design a perfect society [Sen] |
| Full Idea: The demands of justice must give priority to the removal of manifest injustice, rather than concentrating on the long-distance search for the perfectly just society. | |
| From: Amartya Sen (The Idea of Justice [2009], 12 'Disability') | |
| A reaction: So the point is not to understand the world, but to change it? I'd want to put in a word for the theoretical and idealised project, which I see in terms of writing the perfect constitution. You can't just pick off injustices, perceived intuitively. |
| 21000 | If justice needs public reasoning, which needs democracy, then justice and democracy are linked [Sen] |
| Full Idea: If the demands of justice can be assessed only with the help of public reasoning, and that is constitutively related to the idea of democracy, then there is an intimate connection between justice and democracy. | |
| From: Amartya Sen (The Idea of Justice [2009], 15 'Content') | |
| A reaction: I suspect that he argued early on that rationality required many perspectives in order to later mount this defence of democracy. |
| 16558 | Laws of nature have very little application in biology [Machamer/Darden/Craver] |
| Full Idea: The traditional notion of a law of nature has few, if any, applications in neurobiology or molecular biology. | |
| From: Machamer,P/Darden,L/Craver,C (Thinking About Mechanisms [2000], 3.2) | |
| A reaction: This is a simple and self-evident fact, and bad news for anyone who want to build their entire ontology around laws of nature. I take such a notion to be fairly empty, except as a convenient heuristic device. |
| 16713 | Philosophers are the forefathers of heretics [Tertullian] |
| Full Idea: Philosophers are the forefathers of heretics. | |
| From: Tertullian (works [c.200]), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 20.2 |
| 6610 | I believe because it is absurd [Tertullian] |
| Full Idea: I believe because it is absurd ('Credo quia absurdum est'). | |
| From: Tertullian (works [c.200]), quoted by Robert Fogelin - Walking the Tightrope of Reason n4.2 | |
| A reaction: This seems to be a rather desperate remark, in response to what must have been rather good hostile arguments. No one would abandon the support of reason if it was easy to acquire. You can't deny its engaging romantic defiance, though. |