30 ideas
| 17651 | Without words or other symbols, we have no world [Goodman] |
| Full Idea: We can have words without a world but no world without words or other symbols. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.3) | |
| A reaction: Goodman seems to have a particularly extreme version of the commitment to philosophy as linguistic. Non-human animals have no world, it seems. |
| 17652 | Truth is irrelevant if no statements are involved [Goodman] |
| Full Idea: Truth pertains solely to what is said ...For nonverbal versions and even for verbal versions without statements, truth is irrelevant. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.5) | |
| A reaction: Goodman is a philosopher of language (like Dummett), but I am a philosopher of thought (like Evans). The test, for me, is whether truth is applicable to the thought of non-human animals. I take it to be obvious that it is applicable. |
| 16477 | Asserting not-p is saying p is false [Russell] |
| Full Idea: When you do what a logician would call 'asserting not-p', you are saying 'p is false'. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: This is presumably classical logic. If we could label p as 'undetermined' (a third truth value), then 'not-p' might equally mean 'undetermined'. |
| 16484 | There are four experiences that lead us to talk of 'some' things [Russell] |
| Full Idea: Propositions about 'some' arise, in practice, in four ways: as generalisations of disjunctions; when an instance suggests compatibility of terms we thought incompatible; as steps to a generalisation; and in cases of imperfect memory. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: Modern logicians seem to have no interest in the question Russell is investigating here, but I love his attempt, however vague the result, to connect logic to real experience and thought. |
| 16486 | The physical world doesn't need logic, but the mental world does [Russell] |
| Full Idea: The non-mental world can be completely described without the use of any logical word, …but when it comes to the mental world, there are facts which cannot be mentioned without the use of logical words. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: He adds that logical words are not needed for physics, but are needed for psychology. I love Russell's interest in the psychology of logic (in defiance of the anti-psychologism of Frege). See also the ideas of Robert Hanna. |
| 2947 | Questions wouldn't lead anywhere without the law of excluded middle [Russell] |
| Full Idea: Without the law of excluded middle, we could not ask the questions that give rise to discoveries. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], c.p.88) |
| 16480 | A disjunction expresses indecision [Russell] |
| Full Idea: A disjunction is the verbal expression of indecision, or, if a question, of the desire to reach a decision. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: Russell is fishing here for Grice's conversational implicature. If you want to assert a simple proposition, you don't introduce it into an irrelevant disjunction, because that would have a particular expressive purpose. |
| 16479 | 'Or' expresses hesitation, in a dog at a crossroads, or birds risking grabbing crumbs [Russell] |
| Full Idea: Psychologically, 'or' corresponds to a state of hesitation. A dog waits at a fork in the road, to see which way you are going. For crumbs on a windowsill, birds behave in a manner we would express by 'shall I be brave, or go hungry?'. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: I love two facts here - first, that Russell wants to link the connective to the psychology of experience, and second, that a great logician wants to connect his logic to the minds of animals. |
| 16481 | 'Or' expresses a mental state, not something about the world [Russell] |
| Full Idea: When we assert 'p or q' we are in a state which is derivative from two previous states, and we express this state, not something about the world. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: His example: at a junction this road or that road goes to Oxford, but the world only contains the roads, not some state of 'this or that road'. He doesn't deny that in one sense 'p or q' tells you something about the world. |
| 16487 | Maybe the 'or' used to describe mental states is not the 'or' of logic [Russell] |
| Full Idea: It might be contended that, in describing what happens when a man believes 'p or q', the 'or' that we must use is not the same as the 'or' of logic. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: This seems to be the general verdict on Russell's enquiries in this chapter, but I love any attempt, however lacking in rigour etc., to connect formal logic to how we think, and thence to the world. |
| 16483 | Disjunction may also arise in practice if there is imperfect memory. [Russell] |
| Full Idea: Another situation in which a disjunction may arise is practice is imperfect memory. 'Either Brown or Jones told me that'. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) |
| 16475 | A 'heterological' predicate can't be predicated of itself; so is 'heterological' heterological? Yes=no! [Russell] |
| Full Idea: A predicate is 'heterological' when it cannot be predicated of itself; thus 'long' is heterological because it is not a long word, but 'short' is homological. So is 'heterological' heterological? Either answer leads to a contradiction. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: [Grelling's Paradox] Yes: 'heterological' is heterological because it isn't heterological; No: it isn't, because it is. Russell says we therefore need a hierarchy of languages (types), and the word 'word' is outside the system. |
| 17656 | Being primitive or prior always depends on a constructional system [Goodman] |
| Full Idea: Nothing is primitive or derivationally prior to anything apart from a constructional system. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.4c) | |
| A reaction: Something may be primitive not just because we can't be bothered to analyse it any further, but because even God couldn't analyse it. Maybe. |
| 17661 | We don't recognise patterns - we invent them [Goodman] |
| Full Idea: Recognising patterns is very much a matter of inventing or imposing them. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.7) | |
| A reaction: I take this to be false. |
| 17659 | Reality is largely a matter of habit [Goodman] |
| Full Idea: Reality in a world, like realism in a picture, is largely a matter of habit. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.6) | |
| A reaction: I'm a robust realist, me, but I sort of see what he means. We become steeped in unspoken conventions about how we take our world to be, and filter out anything that conflicts with it. |
| 17657 | We build our world, and ignore anything that won't fit [Goodman] |
| Full Idea: We dismiss as illusory or negligible what cannot be fitted into the architecture of the world we are building. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.4d) | |
| A reaction: I'm trying to think of an example of this, but can't. Maybe poor people are invisible to the rich? |
| 17654 | A world can be full of variety or not, depending on how we sort it [Goodman] |
| Full Idea: A world may be unmanageably heterogeneous or unbearably monotonous according to how events are sorted into kinds. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.4a) | |
| A reaction: We might expect this from the man who invented 'grue', which allows you to classify things that change colour with things that don't. Could you describe a bird as 'might have been a fish', and classify it with fish? ('Projectible'?) |
| 17653 | Things can only be judged the 'same' by citing some respect of sameness [Goodman] |
| Full Idea: Identification rests upon organization into entities and kinds. The response to the question 'Same or not the same?' must always be 'Same what?'. ...Identity or constancy in a world is identity with respect to what is within that world as organised. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.4a) | |
| A reaction: And the gist of his book is that 'organised' is done by us, not by the world. He seems to be committed to the full Geachean relative identity, rather than the mere Wigginsian relative individuation. An unfashionable view! |
| 16482 | All our knowledge (if verbal) is general, because all sentences contain general words [Russell] |
| Full Idea: All our knowledge about the world, in so far as it is expressed in words, is more or less general, because every sentence contains at least one word that is not a proper name, and all such words are general. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: I really like this, especially because it addresses the excessive reliance of some essentialists on sortals, categories and natural kinds, instead of focusing on the actual physical essences of individual objects. |
| 4758 | Naïve realism leads to physics, but physics then shows that naïve realism is false [Russell] |
| Full Idea: Naïve realism leads to physics, and physics, if true, shows that naïve realism is false. Therefore naïve realism, if true, is false, therefore it is false. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], p.13) | |
| A reaction: I'm inclined to agree with this, though once you have gone off and explored representation and sense data you may be driven back to naïve realism again. |
| 16476 | For simple words, a single experience can show that they are true [Russell] |
| Full Idea: So long as a man avoids words which are condensed inductions (such as 'dog'), and confines himself to words that can describe a single experience, it is possible for a single experience to show that his words are true. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: One might question whether a line can be drawn between the inductive and the non-inductive in this way. I'm inclined just to say that the simpler the proposition the less room there is for error in confirming it. |
| 16485 | Perception can't prove universal generalisations, so abandon them, or abandon empiricism? [Russell] |
| Full Idea: Propositions about 'some' may be proved empirically, but propositions about 'all' are difficult to know, and can't be proved unless such propositions are in the premisses. These aren't in perception, so forgo general propositions, or abandon empiricism? | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: This is obviously related to the difficulty empiricists have with induction. You could hardly persuade logicians to give up the universal quantifier, because it is needed in mathematics. Do we actually know any universal empirical truths? |
| 17660 | Discovery is often just finding a fit, like a jigsaw puzzle [Goodman] |
| Full Idea: Discovery often amounts, as when I place a piece in a jigsaw puzzle, not to arrival at a proposition for declaration or defense, but to finding a fit. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.7) | |
| A reaction: I find Goodman's views here pretty alien, but I like this bit. Coherence really rocks. |
| 17658 | Users of digital thermometers recognise no temperatures in the gaps [Goodman] |
| Full Idea: To use a digital thermometer with readings in tenths of a degree is to recognise no temperature as lying between 90 and 90.1 degrees. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.4d) | |
| A reaction: This appears to be nonsense, treating users of digital thermometers as if they were stupid. No one thinks temperatures go up and down in quantum leaps. We all know there is a gap between instrument and world. (Very American, I'm thinking!) |
| 17650 | We lack frames of reference to transform physics, biology and psychology into one another [Goodman] |
| Full Idea: We have no neat frames of reference, no ready rules for transforming physics, biology and psychology into one another. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.2) |
| 17655 | Grue and green won't be in the same world, as that would block induction entirely [Goodman] |
| Full Idea: Grue cannot be a relevant kind for induction in the same world as green, for that would preclude some of the decisions, right or wrong, that constitute inductive inference. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.4b) | |
| A reaction: This may make 'grue' less mad than I thought it was. I always assume we are slicing the world as 'green, blue and grue'. I still say 'green' is a basic predicate of experience, but 'grue' is amenable to analysis. |
| 16478 | A mother cat is paralysed if equidistant between two needy kittens [Russell] |
| Full Idea: I once, to test the story of Buridan's Ass, put a cat exactly half-way between her two kittens, both too young to move: for a time she found the disjunction paralysing. | |
| From: Bertrand Russell (An Inquiry into Meaning and Truth [1940], 5) | |
| A reaction: Buridan's Ass is said to have starved between two equal piles of hay. Reason can't be the tie-breaker; reason obviously says 'choose one!', but intellectualism demands a reason for the one you choose. |
| 17649 | If the world is one it has many aspects, and if there are many worlds they will collect into one [Goodman] |
| Full Idea: If there is but one world, it embraces a multiplicity of contrasting aspects; if there are many worlds, the collection of them all is one. One world may be taken as many, or many worlds taken as one; whether one or many depends on the way of taking. | |
| From: Nelson Goodman (Ways of Worldmaking [1978], 1.2) | |
| A reaction: He cites 'The Pluralistic Universe' by William James for this idea. The idea is that the distinction 'evaporates under analysis'. Parmenides seems to have thought that no features could be distinguished in the true One. |
| 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. |