44 ideas
| 8013 | In the Reformation, morality became unconditional but irrational, individually autonomous, and secular [MacIntyre] |
| Full Idea: Three concepts about morality emerge from the Reformation period: that moral rules are unconditional demands that lack rational justification; that moral agents are sovereign in choices; and that secular powers have their own norms and justifications. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch.10) | |
| A reaction: I get the impression that a rather frank admission of the role of self-interest emerged at that time as well. It is only in the late seventeenth century that the possibility of a secular altruism begins to be investigated. But there's Shakespeare... |
| 8021 | The Levellers and the Diggers mark a turning point in the history of morality [MacIntyre] |
| Full Idea: The Levellers and the Diggers mark a turning point in the history of morality. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch.11) | |
| A reaction: John Lilburne, the Leveller, 'Free-Born John', was the most important of them. They mainly fought for rights of religious conscience, but it quickly escalated into a demand for economic and social rights. It spread to France and the United States. |
| 16943 | Philosophy is continuous with science, and has no external vantage point [Quine] |
| Full Idea: I see philosophy not as an a priori propaedeutic or groundwork for science, but as continuous with science. I see philosophy and science as in the same boat. …There is no external vantage point, no first philosophy. | |
| From: Willard Quine (Natural Kinds [1969], p.126) | |
| A reaction: Philosophy is generalisation. Science holds the upper hand, because it settles the subject-matter to be generalised. |
| 18915 | If facts are the truthmakers, they are not in the world [Engelbretsen] |
| Full Idea: If there are such things as truthmakers (facts), they are not to be found in the world. As Strawson would say to Austin: there is the cat, there is the mat, but where in the world is the fact that the cat is on the mat? | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 4) | |
| A reaction: He cites Strawson, Quine and Davidson for this point. |
| 18919 | There are no 'falsifying' facts, only an absence of truthmakers [Engelbretsen] |
| Full Idea: A false proposition is not made false by anything like a 'falsifying' fact. A false proposition simply fails to be made true by any fact. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 4) | |
| A reaction: Sounds good. In truthmaker theory, one truth-value (T) is 'made', but the other one is not, so there is no symmetry between the two. Better to talk of T and not-T? See ideas on Excluded Middle. |
| 18913 | Traditional term logic struggled to express relations [Engelbretsen] |
| Full Idea: The greatest challenge for traditional term logicians was the proper formulation and treatment of relational expressions. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005]) | |
| A reaction: The modern term logic of Fred Sommers claims to have solved this problem. |
| 18907 | Term logic rests on negated terms or denial, and that propositions are tied pairs [Engelbretsen] |
| Full Idea: That terms can be negated, that such negation is distinguishable from denial, and that propositions can be construed syntactically as predicationally tied pairs of terms, are important for the tree theory of predication, and for term logic. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 2) |
| 18912 | Was logic a branch of mathematics, or mathematics a branch of logic? [Engelbretsen] |
| Full Idea: Nineteenth century logicians debated whether logic should be treated simply as a branch of mathematics, and mathematics could be applied to it, or whether mathematics is a branch of logic, with no mathematics used in formulating logic. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 3) | |
| A reaction: He cites Boole, De Morgan and Peirce for the first view, and Frege and Russell (and their 'logicism') for the second. The logic for mathematics slowly emerged from doing it, long before it was formalised. Mathematics is the boss? |
| 18905 | Propositions can be analysed as pairs of terms glued together by predication [Engelbretsen] |
| Full Idea: Sommers's 'tree theory' of predication assumes that propositions can be analysed as pairs of terms joined by some kind of predicational glue. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 2) | |
| A reaction: This is the basis of Sommers's upgraded Aristotelian logic, known as Term Logic. The idea of reasoning with 'terms', rather than with objects, predicates and quantifiers, seems to me very appealing. I think I reason more about facts than about objects. |
| 18922 | Logical syntax is actually close to surface linguistic form [Engelbretsen] |
| Full Idea: The underlying logical syntax of language is close to the surface syntax of ordinary language. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 5) | |
| A reaction: This is the boast of the Term logicians, in opposition to the strained and unnatural logical forms of predicate logic, which therefore don't give a good account of the way ordinary speakers reason. An attractive programme. 'Terms' are the key. |
| 18908 | Standard logic only negates sentences, even via negated general terms or predicates [Engelbretsen] |
| Full Idea: Standard logic recognises only one kind of negation: sentential negation. Consequently, negation of a general term/predicate always amounts to negation of the entire sentence. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 3) |
| 16949 | Klein summarised geometry as grouped together by transformations [Quine] |
| Full Idea: Felix Klein's so-called 'Erlangerprogramm' in geometry involved characterizing the various branches of geometry by what transformations were irrelevant to each. | |
| From: Willard Quine (Natural Kinds [1969], p.137) |
| 18917 | Existence and nonexistence are characteristics of the world, not of objects [Engelbretsen] |
| Full Idea: Existence and nonexistence are not primarily properties of individual objects (dogs, unicorns), but of totalities. To say that some object exists is just to say that it is a constituent of the world, which is a characteristic of the world, not the object. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 4) | |
| A reaction: This has important implications for the problem of truthmakers for negative existential statements (like 'there are no unicorns'). It is obviously a relative of Armstrong's totality facts that do the job. Not sure about 'a characteristic of'. |
| 16939 | Mass terms just concern spread, but other terms involve both spread and individuation [Quine] |
| Full Idea: 'Yellow' and 'water' are mass terms, concerned only with spread; 'apple' and 'square' are terms of divided reference, concerned with both spread and individuation. | |
| From: Willard Quine (Natural Kinds [1969], p.124) | |
| A reaction: Would you like some apple? Pass me that water. It is helpful to see that it is a requirement of 'individuation' that is missing from terms for stuff. |
| 18916 | Facts are not in the world - they are properties of the world [Engelbretsen] |
| Full Idea: Facts must be viewed as properties of the world - not as things in the world. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 4) | |
| A reaction: Not sure I'm happy with either of these. Do animals grasp facts? If not, are they (as Strawson said) just the truths expressed by true sentences? That is not a clear idea either, given that facts are not the sentences themselves. Facts overlap. |
| 18921 | Individuals are arranged in inclusion categories that match our semantics [Engelbretsen] |
| Full Idea: The natural categories of individuals are arranged in a hierarchy of inclusion relations that is isomorphic with the linguistic semantic structure. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 5) | |
| A reaction: This is the conclusion of a summary of modern Term Logic. The claim is that Sommers discerned this structure in our semantics (via the study of 'terms'), and was pleasantly surprised to find that it matched a plausible structure of natural categories. |
| 16948 | Once we know the mechanism of a disposition, we can eliminate 'similarity' [Quine] |
| Full Idea: Once we can legitimize a disposition term by defining the relevant similarity standard, we are apt to know the mechanism of the disposition, and so by-pass the similarity. | |
| From: Willard Quine (Natural Kinds [1969], p.135) | |
| A reaction: I love mechanisms, but can we characterise mechanisms without mentioning powers and dispositions? Quine's dream is to eliminate 'similarity'. |
| 16945 | We judge things to be soluble if they are the same kind as, or similar to, things that do dissolve [Quine] |
| Full Idea: Intuitively, what qualifies a thing as soluble though it never gets into water is that it is of the same kind as the things that actually did or will dissolve; it is similar to them. | |
| From: Willard Quine (Natural Kinds [1969], p.130) | |
| A reaction: If you can judge that the similar things 'will' dissolve, you can cut to the chase and judge that this thing will dissolve. |
| 16944 | Science is common sense, with a sophisticated method [Quine] |
| Full Idea: Sciences differ from common sense only in the degree of methodological sophistication. | |
| From: Willard Quine (Natural Kinds [1969], p.129) | |
| A reaction: Science is normal thinking about the world, but it is teamwork, with the bar set very high. |
| 16941 | Induction relies on similar effects following from each cause [Quine] |
| Full Idea: Induction expresses our hopes that similar causes will have similar effects. | |
| From: Willard Quine (Natural Kinds [1969], p.125) | |
| A reaction: Some top philosophers are also top teachers, and Quine was one of them, in his writings. He boils it down for the layman. Once again, he is pointing to the fundamental role of the similarity relation. |
| 16940 | Induction is just more of the same: animal expectations [Quine] |
| Full Idea: Induction is essentially only more of the same: animal expectation or habit formation. | |
| From: Willard Quine (Natural Kinds [1969], p.125) | |
| A reaction: My working definition of induction is 'learning from experience', but that doesn't disagree with Quine. Lipton has a richer account of different types of induction. Quine's point is that it rests on resemblance. |
| 16933 | Grue is a puzzle because the notions of similarity and kind are dubious in science [Quine] |
| Full Idea: What makes Goodman's example a puzzle is the dubious scientific standing of a general notion of similarity, or of kind. | |
| From: Willard Quine (Natural Kinds [1969], p.116) | |
| A reaction: Illuminating. It might be best expressed as revealing a problem with sortal terms, as employed by Geach, or by Wiggins. Grue is a bit silly, but sortals are subject to convention and culture. 'Natural' properties seem needed. |
| 8006 | When Aristotle speaks of soul he means something like personality [MacIntyre] |
| Full Idea: When Aristotle speaks of the soul we could very often retain his meaning by speaking of personality. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch. 7) | |
| A reaction: MacIntyre contrasts this strongly with Plato's dualist view. Famously Aristotle thinks the soul is the 'form' of the body, but this implies that he also includes the higher-level functions of the body. Soul is character? |
| 16934 | General terms depend on similarities among things [Quine] |
| Full Idea: The usual general term, whether a common noun or a verb or an adjective, owes its generality to some resemblance among the things referred to. | |
| From: Willard Quine (Natural Kinds [1969], p.116) | |
| A reaction: Quine has a nice analysis of the basic role of similarity in a huge amount of supposedly strict scientific thought. |
| 16938 | To learn yellow by observation, must we be told to look at the colour? [Quine] |
| Full Idea: According to the 'respects' view, our learning of yellow by ostension would have depended on our first having been told or somehow apprised that it was going to be a question of color. | |
| From: Willard Quine (Natural Kinds [1969], p.122) | |
| A reaction: Quine suggests there is just one notion of similarity, and respects can be 'abstracted' afterwards. Even the ontologically ruthless Quine admits psychological abstraction! |
| 8486 | Standards of similarity are innate, and the spacing of qualities such as colours can be mapped [Quine] |
| Full Idea: A standard of similarity is in some sense innate. The spacing of qualities (such as red, pink and blue) can be explored and mapped in the laboratory by experiments. They are needed for all learning. | |
| From: Willard Quine (Natural Kinds [1969], p.123) | |
| A reaction: This reasserts Hume's original point in more scientific terms. It is one of the undeniable facts about our perceptions of qualities and properties, no matter how platonist your view of universals may be. |
| 16947 | Similarity is just interchangeability in the cosmic machine [Quine] |
| Full Idea: Things are similar to the extent that they are interchangeable parts of the cosmic machine. | |
| From: Willard Quine (Natural Kinds [1969], p.134) | |
| A reaction: This is a major idea for Quine, because it is a means to gradually eliminate the fuzzy ideas of 'resemblance' or 'similarity' or 'natural kind' from science. I love it! Two tigers are same insofar as they are substitutable. |
| 18918 | Terms denote objects with properties, and statements denote the world with that property [Engelbretsen] |
| Full Idea: In term logic, what a term denotes are the objects having the property it signifies. What a statement denotes is the world, that which has the constitutive property it signifies. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 4) |
| 16932 | Projectible predicates can be universalised about the kind to which they refer [Quine] |
| Full Idea: 'Projectible' predicates are predicates F and G whose shared instances all do count, for whatever reason, towards confirmation of 'All F are G'. ….A projectible predicate is one that is true of all and only the things of a kind. | |
| From: Willard Quine (Natural Kinds [1969], p.115-6) | |
| A reaction: Both Quine and Goodman are infuriatingly brief about the introduction of this concept. 'Red' is true of all ripe tomatoes, but not 'only' of them. Hardly any predicates are true only of one kind. Is that a scholastic 'proprium'? |
| 18920 | 'Socrates is wise' denotes a sentence; 'that Socrates is wise' denotes a proposition [Engelbretsen] |
| Full Idea: Whereas 'Socrates is wise' denotes a sentence, 'that Socrates is wise' denotes a proposition. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 4) | |
| A reaction: In traditional parlance, 'reported speech' refers to the underlying proposition, because it does not commit to the actual words being used. As a lover of propositions (as mental events, not mysterious abstract objects), I like this. |
| 18906 | Negating a predicate term and denying its unnegated version are quite different [Engelbretsen] |
| Full Idea: There is a crucial distinction in term logic between affirming a negated predicate term of some subject and denying the unnegated version of that term of that same subject. We must distinguish 'X is non-P' from 'X is not P'. | |
| From: George Engelbretsen (Trees, Terms and Truth [2005], 2) | |
| A reaction: The first one affirms something about X, but the second one just blocks off a possible description of X. 'X is non-harmful' and 'X is not harmful' - if X had ceased to exist, the second would be appropriate and the first wouldn't? I'm guessing. |
| 8002 | Sophists don't distinguish a person outside one social order from someone outside all order [MacIntyre] |
| Full Idea: The sophist tradition failed to distinguish the difference between the concept of a man who stands outside and is able to question the conventions of some one given social order, and the concept of a man who stands outside social life as such. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch. 3) | |
| A reaction: A very nice distinction. Compare foreigners in Athens with Diogenes of Sinope, who renounced all cities. This is the germ of MacIntyre's view that morality is essentially dependent on some sort of social order. He is a reviver of virtue theory. |
| 8012 | The value/fact logical gulf is misleading, because social facts involve values [MacIntyre] |
| Full Idea: One reason why it is highly misleading to talk of a logical gulf between value and fact....is that we cannot characterize the social life of a tribe in their factual terms and escape their evaluations. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch.10) | |
| A reaction: Personally I like the objection that facts about functions cannot avoid the value of good functions, but this is very good. It is much better than simply trying to find a specific counterexample, such as facts about promises. Values just are facts. |
| 8005 | 'Happiness' is a bad translation of 'eudaimonia', which includes both behaving and faring well [MacIntyre] |
| Full Idea: The name 'eudaimonia' is badly but inevitably translated by 'happiness', badly because it includes both the notion of behaving well and the notion of faring well. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch. 7) | |
| A reaction: This seems to imply that it does not include the notion of feeling good. Aristotle, however, concludes that pleasure is part of eudaimonia. I take our 'happiness' to be an internal notion, while the Greek word is an external notion. |
| 8001 | 'Dikaiosune' is justice, but also fairness and personal integrity [MacIntyre] |
| Full Idea: The Greek 'dikaiosune' is inadequately translated as 'justice', but also as any other word; it combines the notion of fairness in externals with that of personal integrity in a way that no English word does. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch. 1) | |
| A reaction: 'Dikaiosune' is said to be the main topic of Plato's 'Republic'. Plato seems to have meant it to cover whatever makes a good character. Justice in behaviour presumably flows from internal justice of character (which is, roughly, inner harmony). |
| 8023 | My duties depend on my identity, which depends on my social relations [MacIntyre] |
| Full Idea: I cannot answer the question 'What ought I to do?' until I have answered the question 'Who am I?', and any answer to this question will specify my place in a nexus of social relationships. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch.13) | |
| A reaction: This is the beginning of the modern critique of deontological ethics coming from revived virtue theory. As it stands, MacIntyre's idea sounds contractual, but I think he intends it in a more organic way. I am a fan. |
| 8022 | I am naturally free if I am not tied to anyone by a contract [MacIntyre] |
| Full Idea: The essence of the claim to natural rights is that no one has a right against me unless he can cite some contract, my consent to it, and his performance of his obligations under it. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch.11) | |
| A reaction: This has become the foundation of western democracy, and the rebellious teenager's charter. Children have not consented to a contract with their parents. Close and loving relationships cease to be contractual. |
| 8031 | Fans of natural rights or laws can't agree on what the actual rights or laws are [MacIntyre] |
| Full Idea: It is notorious that adherents of theories about natural rights or natural laws offer lists of rights or laws which differ in substance from each other. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch.17) | |
| A reaction: There seems to have been a consensus early on that self-defence was a natural right, but divergence presumably occurs when you get bolder and more complex. There is a lot of divergence over which is Shakespeare's best play. |
| 7375 | Quine probably regrets natural kinds now being treated as essences [Quine, by Dennett] |
| Full Idea: The concept of natural kinds was reintroduced by Quine, who may now regret the way it has become a stand-in for the dubious but covertly popular concept of essences. | |
| From: report of Willard Quine (Natural Kinds [1969]) by Daniel C. Dennett - Consciousness Explained 12.2 n2 | |
| A reaction: He is right that Quine would regret it, and he is right that we can't assume that there are necessary essences just because there seem to be stable natural kinds, but personally I am an essentialist, so I'm not that bothered. |
| 16935 | If similarity has no degrees, kinds cannot be contained within one another [Quine] |
| Full Idea: If similarity has no degrees there is no containing of kinds within broader kinds. If colored things are a kind, they are similar, but red things are too narrow for a kind. If red things are a kind, colored things are not similar, and it's too broad. | |
| From: Willard Quine (Natural Kinds [1969], p.118) | |
| A reaction: [compressed] I'm on Quine's side with this. We glibly talk of 'kinds', but the criteria for sorting things into kinds seems to be a mess. Quine goes on to offer a better account than the (diadic, yes-no) one rejected here. |
| 16936 | Comparative similarity allows the kind 'colored' to contain the kind 'red' [Quine] |
| Full Idea: With the triadic relation of comparative similarity, kinds can contain one another, as well as overlapping. Red and colored things can both count as kinds. Colored things all resemble one another, even though less than red things do. | |
| From: Willard Quine (Natural Kinds [1969], p.119) | |
| A reaction: [compressed] Quine claims that comparative similarity is necessary for kinds - that there be some 'foil' in a similarity - that A is more like C than B is. |
| 16937 | You can't base kinds just on resemblance, because chains of resemblance are a muddle [Quine] |
| Full Idea: If kinds are based on similarity, this has the Imperfect Community problem. Red round, red wooden and round wooden things all resemble one another somehow. There may be nothing outside the set resembling them, so it meets the definition of kind. | |
| From: Willard Quine (Natural Kinds [1969], p.120) | |
| A reaction: [ref. to Goodman 'Structure' 2nd 163- , which attacks Carnap on this] This suggests an invocation of Wittgenstein's family resemblance, which won't be much help for natural kinds. |
| 16942 | It is hard to see how regularities could be explained [Quine] |
| Full Idea: Why there have been regularities is an obscure question, for it is hard to see what would count as an answer. | |
| From: Willard Quine (Natural Kinds [1969], p.126) | |
| A reaction: This is the standard pessimism of the 20th century Humeans, but it strikes me as comparable to the pessimism about science found in Locke and Hume. Regularities are explained all the time by scientists, though the lowest level may be hopeless. |
| 8008 | The Bible is a story about God in which humans are incidental characters [MacIntyre] |
| Full Idea: The Bible is a story about God in which human beings appear as incidental characters. | |
| From: Alasdair MacIntyre (A Short History of Ethics [1967], Ch. 9) | |
| A reaction: Very illuminating. He creates man, is betrayed by man, drowns him and starts again, sends a redeemer who gets murdered, and finally enlightens a small band who continue the uphill struggle to promote God's way. What next? |