33 ideas
| 19579 | The history of philosophy is just experiments in how to do philosophy [Novalis] |
| Full Idea: The history of philosophy up to now is nothing but a history of attempts to discover how to do philosophy. | |
| From: Novalis (Logological Fragments I [1798], 01) | |
| A reaction: I take post-Fregean analytic metaphysics to be another experiment in how to do philosophy. I suspect that the experiment of Husserl, Heidegger, Derrida etc has been a failure. |
| 19583 | Philosophy only begins when it studies itself [Novalis] |
| Full Idea: All philosophy begins where philosophizing philosophises itself. | |
| From: Novalis (Logological Fragments I [1798], 79) | |
| A reaction: The modern trend for doing metaphilosophy strikes me as wholly admirable, though I suspect that the enemies of philosophy (who are legion) see it as a decadence. |
| 9593 | Progress in philosophy is incremental, not an immature seeking after drama [Williamson] |
| Full Idea: The incremental progress which I envisage for philosophy lacks the drama after which some philosophers still hanker, and that hankering is itself a symptom of the intellectual immaturity that helps hold philosophy back. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], Intro) | |
| A reaction: This could stand as a motto for the whole current profession of analytical philosophy. It means that if anyone attempts to be dramatic they can make their own way out. They'll find Kripke out there, smoking behind the dustbins. |
| 19306 | It is a principle of reasoning not to clutter your mind with trivialities [Harman] |
| Full Idea: I am assuming the following principle: Clutter Avoidance - in reasoning, one should not clutter one's mind with trivialities. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 2) | |
| A reaction: I like Harman's interest in the psychology of reasoning. In the world of Frege, it is taboo to talk about psychology. |
| 19304 | The rules of reasoning are not the rules of logic [Harman] |
| Full Idea: Rules of deduction are rules of deductive argument; they are not rules of inference or reasoning. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 1) | |
| A reaction: And I have often noticed that good philosophing reasoners and good logicians are frequently not the same people. |
| 19307 | If there is a great cost to avoiding inconsistency, we learn to reason our way around it [Harman] |
| Full Idea: We sometimes discover our views are inconsistent and do not know how to revise them in order to avoid inconsistency without great cost. The best response may be to keep the inconsistency and try to avoid inferences that exploit it. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 2) | |
| A reaction: Any decent philosopher should face this dilemma regularly. I assume non-philosophers don't compare the different compartments of their beliefs very much. Students of non-monotonic logics are trying to formalise such thinking. |
| 19309 | Logic has little relevance to reasoning, except when logical conclusions are immediate [Harman] |
| Full Idea: Although logic does not seem specially relevant to reasoning, immediate implication and immediate inconsistency do seem important for reasoning. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 2) | |
| A reaction: Ordinary thinkers can't possibly track complex logical implications, so we have obviously developed strategies for coping. I assume formal logic is contructed from the basic ingredients of the immediate and obvious implications, such as modus ponens. |
| 19303 | Implication just accumulates conclusions, but inference may also revise our views [Harman] |
| Full Idea: Implication is cumulative, in a way that inference may not be. In argument one accumulates conclusions; things are always added, never subtracted. Reasoned revision, however, can subtract from one's view as well as add. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 1) | |
| A reaction: This has caught Harman's attention, I think (?), because he is looking for non-monotonic reasoning (i.e. revisable reasoning) within a classical framework. If revision is responding to evidence, the logic can remain conventional. |
| 9594 | Correspondence to the facts is a bad account of analytic truth [Williamson] |
| Full Idea: Even if talk of truth as correspondence to the facts is metaphorical, it is a bad metaphor for analytic truth in a way that it is not for synthetic truth. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], 3.1) | |
| A reaction: A very simple and rather powerful point. Maybe the word 'truth' should be withheld from such cases. You might say that accepted analytic truths are 'conventional'. If that is wrong, then they correspond to natural facts at a high level of abstraction. |
| 19581 | A problem is a solid mass, which the mind must break up [Novalis] |
| Full Idea: A problem is a solid, synthetic mass which is broken up by means of the penetrating power of the mind. | |
| From: Novalis (Logological Fragments I [1798], 04) |
| 19584 | Whoever first counted to two must have seen the possibility of infinite counting [Novalis] |
| Full Idea: Whoever first understood how to count to two, even if he still found it difficult to keep on counting, saw nonetheless the possibility of infinite counting according to the same laws. | |
| From: Novalis (Logological Fragments I [1798], 84) | |
| A reaction: Presumably it is the discerning of the 'law' which triggers this. Is the key concept 'addition' or 'successor' (or are those the same?). |
| 22025 | Novalis thought self-consciousness cannot disclose 'being', because we are temporal creatures [Novalis, by Pinkard] |
| Full Idea: Novalis came to think that the kind of existence , or 'being', that is disclosed in self-consciousness remains, as it were, forever out of our reach because of the kind of temporal creatures we are. | |
| From: report of Novalis (Logological Fragments I [1798]) by Terry Pinkard - German Philosophy 1760-1860 06 | |
| A reaction: It looks here as if Novalis kicked Heidegger's Dasein into the long grass before it even got started, but maybe they have different notions of 'being', with Novalis seeking timeless being, and Heidegger, influenced by Bergson, accepting temporality. |
| 9601 | The realist/anti-realist debate is notoriously obscure and fruitless [Williamson] |
| Full Idea: The debate between realism and anti-realism has become notorious in the rest of philosophy for its obscurity, convolution, and lack of progress. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], After) | |
| A reaction: I find this reassuring, because fairly early on I decided that this problem was not of great interest, and quietly tiptoed away. I take the central issue to be whether nature has 'joints', to which the answer appears to be 'yes'. End of story. |
| 9599 | There cannot be vague objects, so there may be no such thing as a mountain [Williamson] |
| Full Idea: It is sometimes argued that if there is such a thing as a mountain it would be a vague object, but it is logically impossible for an object to be vague, so there is no such thing as a mountain. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], 7.2) | |
| A reaction: I don't take this to be a daft view. No one is denying the existence of the solid rock that is involved, but allowing such a vague object may be a slippery slope to the acceptance of almost anything as an 'object'. |
| 9602 | Common sense and classical logic are often simultaneously abandoned in debates on vagueness [Williamson] |
| Full Idea: The constraints of common sense and classical logic are often simultaneously abandoned in debates on vagueness. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], After) | |
| A reaction: Wiliamson has described himself (in my hearing) as a 'rottweiller realist', but presumably the problem of vagueness interests a lot of people precisely because it pushes us away from common sense and classical logic. |
| 19305 | The Gambler's Fallacy (ten blacks, so red is due) overemphasises the early part of a sequence [Harman] |
| Full Idea: The Gambler's Fallacy says if black has come up ten times in a row, red must be highly probable next time. It overlooks how the impact of an initial run of one color can become more and more insignificant as the sequence gets longer. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 1) | |
| A reaction: At what point do you decide that the roulette wheel is fixed, rather than that you have fallen for the Gambler's Fallacy? Interestingly, standard induction points to the opposite conclusion. But then you have prior knowledge of the wheel. |
| 19310 | High probability premises need not imply high probability conclusions [Harman] |
| Full Idea: Propositions that are individually highly probable can have an immediate implication that is not. The fact that one can assign a high probability to P and also to 'if P then Q' is not sufficient reason to assign high probability to Q. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 3) | |
| A reaction: He cites Kyburg's Lottery Paradox. It is probable that there is a winning ticket, and that this ticket is not it. Thus it is NOT probable that I will win. |
| 9598 | Modal thinking isn't a special intuition; it is part of ordinary counterfactual thinking [Williamson] |
| Full Idea: The epistemology of metaphysical modality requires no dedicated faculty of intuition. It is simply a special case of the epistemology of counterfactual thinking, a kind of thinking tightly integrated with our thinking about the spatio-temporal world. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], 5.6) | |
| A reaction: This seems to me to be spot-on, though it puts the focus increasingly on the faculty of imagination, as arguably an even more extraordinary feature of brains than the much-vaunted normal consciousness. |
| 16536 | Williamson can't base metaphysical necessity on the psychology of causal counterfactuals [Lowe on Williamson] |
| Full Idea: The psychological mechanism that Williamson proposes as the supposedly reliable source of our knowledge of necessities only seems applicable to counterfactuals that are distinctively causal, not metaphysical, in character. | |
| From: comment on Timothy Williamson (The Philosophy of Philosophy [2007]) by E.J. Lowe - What is the Source of Knowledge of Modal Truths? 5 | |
| A reaction: My rough impression of Williamson's account is that it is correct but unilluminating. We have to assess necessities by counterfactual thinking, because nothing else is available (apart from evaluating the coherence of the findings). |
| 9596 | We scorn imagination as a test of possibility, forgetting its role in counterfactuals [Williamson] |
| Full Idea: The epistemology of modality often focuses on (and pours scorn on) imagination or conceivability as a test of possibility, while ignoring the role of the imagination in the assessment of mundane counterfactuals. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], 5.4) | |
| A reaction: Good point. I've been guilty of this easy scorn myself. Williamson gives our modal capacities an evolutionary context. What is needed is well-informed imagination, rather than wild fantasy. |
| 19308 | We strongly desire to believe what is true, even though logic does not require it [Harman] |
| Full Idea: Moore's Paradox: one is strongly disposed not to believe both P and that one does not believe that P, while realising that these propositions are perfectly consistent with one another. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 2) | |
| A reaction: [Where in Moore?] A very nice example of a powerful principle of reasoning which can never be captured in logic. |
| 22067 | Poetry is true idealism, and the self-consciousness of the universe [Novalis] |
| Full Idea: Poetry is true idealism - contemplation of the world as contemplation of a large mind - self-consciousness of the universe. | |
| From: Novalis (Logological Fragments I [1798], vol 3 p.640), quoted by Ernst Behler - Early German Romanticism | |
| A reaction: It looks like the step from Fichte's idealism to the Absolute is poetry, which embraces the ultimate Spinozan substance through imagination. Or something... |
| 9597 | There are 'armchair' truths which are not a priori, because experience was involved [Williamson] |
| Full Idea: There is extensive 'armchair knowledge' in which experience plays no strictly evidential role, but it may not fit the stereotype of the a priori, because the contribution of experience was more than enabling, such as armchair truths about our environment. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], 5.5) | |
| A reaction: Once this point is conceded we have no idea where to draw the line. Does 'if it is red it can't be green' derive from experience? I think it might. |
| 9592 | Intuition is neither powerful nor vacuous, but reveals linguistic or conceptual competence [Williamson] |
| Full Idea: Crude rationalists postulate a special knowledge-generating faculty of rational intuition. Crude empiricists regard intuition as an obscurantist term of folk psychology. Linguistic/conceptual philosophy says it reveals linguistic or conceptual competence. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], Intro) | |
| A reaction: Kripke seems to think that it is the basis of logical competence. I would use it as a blank term for any insight in which we have considerable confidence, and yet are unable to articulate its basis; roughly, for rational thought that evades logic. |
| 20181 | When analytic philosophers run out of arguments, they present intuitions as their evidence [Williamson] |
| Full Idea: 'Intuition' plays a major role in contemporary analytic philosophy's self-understanding. ...When contemporary analytic philosophers run out of arguments, they appeal to intuitions. ...Thus intuitions are presented as our evidence in philosophy. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], p.214-5), quoted by Herman Cappelen - Philosophy without Intuitions 01.1 | |
| A reaction: Williamson says we must investigate this 'scandal', but Cappelen's book says analytic philosophy does not rely on intuition. |
| 19311 | In revision of belief, we need to keep track of justifications for foundations, but not for coherence [Harman] |
| Full Idea: The key issue in belief revision is whether one needs to keep track of one's original justifications for beliefs. What I am calling the 'foundations' theory says yes; what I am calling the 'coherence' theory says no. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 4) | |
| A reaction: I favour coherence in all things epistemological, and this idea seems to match real life, where I am very confident of many beliefs of which I have forgotten the justification. Harman says coherentists need the justification only when they doubt a belief. |
| 19312 | Coherence is intelligible connections, especially one element explaining another [Harman] |
| Full Idea: Coherence in a view consists in connections of intelligibility among the elements of the view. Among other things these included explanatory connections, which hold when part of one's view makes it intelligible why some other part should be true. | |
| From: Gilbert Harman (Change in View: Principles of Reasoning [1986], 7) | |
| A reaction: Music to my ears. I call myself an 'explanatory empiricist', and embrace a coherence theory of justification. This is the framework within which philosophy should be practised. Harman is our founder, and Paul Thagard our guru. |
| 9595 | You might know that the word 'gob' meant 'mouth', but not be competent to use it [Williamson] |
| Full Idea: Someone who acquires the word 'gob' just by being reliably told that it is synonymous with 'mouth' knows what 'gob' means without being fully competent to use it. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], 4.7) | |
| A reaction: Not exactly an argument against meaning-as-use, but a very nice cautionary example to show that 'knowing the meaning' of a word may be a rather limited, and dangerous, achievement. |
| 19585 | Every person has his own language [Novalis] |
| Full Idea: Every person has his own language. Language is the expression of the spirit. | |
| From: Novalis (Logological Fragments I [1798], 91) | |
| A reaction: Nice to see someone enthusiastically affirming what was later famously denied, and maybe even disproved. |
| 19582 | Morality and philosophy are mutually dependent [Novalis] |
| Full Idea: Without philosophy there is no true morality, and without morality no philosophy. | |
| From: Novalis (Logological Fragments I [1798], 21) | |
| A reaction: Challenging! Maybe unthinking people drift in a sea of vague untethered morality, and people who seem to have a genuine moral strength are always rooted in some sort of philosophy. Maybe. Is the passion for philosophy a moral passion? |
| 22027 | Life isn't given to us like a novel - we write the novel [Novalis] |
| Full Idea: Life must not be a novel that is given to us, but one that is made by us. | |
| From: Novalis (Logological Fragments I [1798], 99) | |
| A reaction: The roots of existentialism are in the Romantic movement. Sartre seems to have taken this idea literally. |
| 9600 | If languages are intertranslatable, and cognition is innate, then cultures are all similar [Williamson] |
| Full Idea: Given empirical evidence for the approximate intertranslatability of all human languages, and a universal innate basis of human cognition, we may wonder how 'other' any human culture really is. | |
| From: Timothy Williamson (The Philosophy of Philosophy [2007], 8.1) | |
| A reaction: This seems to be a fairly accurate account of the situation. In recent centuries people seem to have been over-impressed by superficial differences in cultural behaviour, but we increasingly see the underlying identity. |
| 19580 | If the pupil really yearns for the truth, they only need a hint [Novalis] |
| Full Idea: If a pupil genuinely desires truth is requires only a hint to show him how to find what he is seeking. | |
| From: Novalis (Logological Fragments I [1798], 02) | |
| A reaction: The tricky job for the teacher or supervisor is assessing whether the pupil genuinely desires truth, or needs motivating. |