13 ideas
22449 | When we say 'is red' we don't mean 'seems red to most people' [Foot] |
Full Idea: One might think that 'is red' means the same as 'seems red to most people', forgetting that when asked if an object is red we look at it to see if it is red, and not in order to estimate the reaction that others will have to it. | |
From: Philippa Foot (Moral Relativism [1979], p.23) | |
A reaction: True, but we are conscious of our own reliability as observers (e.g. if colourblind, or with poor hearing or eyesight). I don't take my glasses off, have a look, and pronounce that the object is blurred. Ordinary language philosophy in action. |
2590 | Dispositions need mental terms to define them [Putnam] |
Full Idea: The chief difficulty with the behaviour-disposition account is the virtual impossibility of specifying a disposition except as a 'disposition of x to behave as though x were in pain'. | |
From: Hilary Putnam (The Nature of Mental States [1968], p.57) | |
A reaction: This has become the best-known objection to behaviourism - that you can't specify a piece of behaviour clearly unless you mention the mental state which it is expressing. The defence is to go on endlessly mentioning further behaviour. |
2591 | Total paralysis would mean that there were mental states but no behaviour at all [Putnam] |
Full Idea: Two animals with all motor nerves cut will have the same actual and potential behaviour (i.e. none), but if only one has uncut pain fibres, it will feel pain where the other won't. | |
From: Hilary Putnam (The Nature of Mental States [1968], p.57) | |
A reaction: This is a splendidly literal and practical argument against behaviourism - if you prevent all the behaviour, you don't thereby prevent the experience. Clearly we have to say something about what is inside the 'black box' of the mind. |
2588 | Is pain a functional state of a complete organism? [Putnam] |
Full Idea: I propose the hypothesis that pain, or the state of being in pain, is a functional state of a whole organism. | |
From: Hilary Putnam (The Nature of Mental States [1968], p.54) | |
A reaction: This sounds wrong right from the start. Pain hurts. The fact that it leads to avoidance behaviour etc. seems much more like a by-product of pain than its essence. |
2589 | Functionalism is compatible with dualism, as pure mind could perform the functions [Putnam] |
Full Idea: The functional-state hypothesis is not incompatible with dualism, as a system consisting of a body and a soul could meet the required conditions. | |
From: Hilary Putnam (The Nature of Mental States [1968], p.55) | |
A reaction: He doesn't really believe this, of course. This claim led to all the weak objections to functionalism involving silly implementations of minds. A brain is the only plausible way to implement our mental functions. |
2592 | Functional states correlate with AND explain pain behaviour [Putnam] |
Full Idea: The presence of a certain functional state is not merely 'correlated with' but actually explains the pain behaviour on the part of the organism. | |
From: Hilary Putnam (The Nature of Mental States [1968], p.58) | |
A reaction: Does it offer any further explanation beyond saying that it is the brain state that causes the behaviour? The pain is just a link between damage and avoidance. I wish that is all that pain was. |
2587 | Temperature is mean molecular kinetic energy, but they are two different concepts [Putnam] |
Full Idea: The concept of temperature is not the same as the concept of mean molecular kinetic energy. But temperature is mean molecular kinetic energy. | |
From: Hilary Putnam (The Nature of Mental States [1968], p.52) | |
A reaction: This is the standard analogy for mind-brain identity, and it seems fair enough to me. The mind is the activity of the brain. It is rather unhelpful to think of weather in terms of chemistry, but it is actions of chemicals. |
6376 | Neuroscience does not support multiple realisability, and tends to support identity [Polger on Putnam] |
Full Idea: Putnam was too quick to assert neuroscientific support for multiple realizability; current evidence does not reveal it, and there is some reason to think the enterprises of neuroscience are premised on the hypothesis of brain-state identity. | |
From: comment on Hilary Putnam (The Nature of Mental States [1968]) by Thomas W. Polger - Natural Minds Ch.1.4 | |
A reaction: I have always been suspicious of the glib claim that mental states were multiply realisable. I see no reason to think that octupi see colours as we do, or experience fear as we do, even though their behaviour has to be similar, for survival. |
2330 | If humans and molluscs both feel pain, it can't be a single biological state [Putnam, by Kim] |
Full Idea: Mental states have vastly diverse physical/biological realizations in different species and structures (e.g. pain in humans and in molluscs), so no mental state can be identified with any single physical/biological state. | |
From: report of Hilary Putnam (The Nature of Mental States [1968]) by Jaegwon Kim - Mind in a Physical World n p.120 | |
A reaction: But maybe mollusc and human nervous systems ARE the same in the respects that matter. We don't know enough about pain to deny that possibility. |
22451 | All people need affection, cooperation, community and help in trouble [Foot] |
Full Idea: There is a great deal that all men have in common; all need affection, the cooperation of others, a place in a community, and help in trouble. | |
From: Philippa Foot (Moral Relativism [1979], p.33) | |
A reaction: There seem to be some people who don't need affection or a place in a community, though it is hard to imagine them being happy. These kind of facts are the basis for any sensible cognitivist view of ethics. They are basic to Foot's view. |
22452 | Do we have a concept of value, other than wanting something, or making an effort to get it? [Foot] |
Full Idea: Do we know what we mean by saying that anything has value, or even that we value it, as opposed to wanting it or being prepared to go to trouble to get it? | |
From: Philippa Foot (Moral Relativism [1979], p.35) | |
A reaction: Well, I value Rembrandt paintings, but have no aspiration to own one (and would refuse it if offered, because I couldn't look after it properly). And 'we' don't want to move the Taj Mahal to London. She has not expressed this good point very well. |
9111 | God is not wise, but more-than-wise; God is not good, but more-than-good [William of Ockham] |
Full Idea: God is not wise, but more-than-wise; God is not good, but more-than-good. | |
From: William of Ockham (Reportatio [1330], III Q viii) | |
A reaction: [He is quoting 'Damascene'] I quote this for interest, but I very much doubt whether Damascene or William knew what it meant, and I certainly don't. There seems to have been a politically correct desire to invent super-powers for God. |
9112 | We could never form a concept of God's wisdom if we couldn't abstract it from creatures [William of Ockham] |
Full Idea: What we abstract is said to belong to perfection in so far as it can be predicated of God and can stand for Him. For if such a concept could not be abstracted from a creature, then in this life we could not arrive at a cognition of God's wisdom. | |
From: William of Ockham (Reportatio [1330], III Q viii) | |
A reaction: This seems to be the germ of an important argument. Without the ability to abstract from what is experienced, we would not be able to apply general concepts to things which are beyond experience. It is a key idea for empiricism. |