Combining Texts

All the ideas for '', 'The Philosophy of History' and 'On the Nature of Truth and Falsehood'

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9 ideas

3. Truth / C. Correspondence Truth / 1. Correspondence Truth

6343	For Russell, both propositions and facts are arrangements of objects, so obviously they correspond [Horwich on Russell]
	Full Idea: Given Russell's notion of a proposition, as an arrangement of objects and properties, it is hard to see how there could be any difference at all between such a proposition and the fact corresponding to it, since they each involve the same arrangement.
	From: comment on Bertrand Russell (On the Nature of Truth and Falsehood [1910]) by Paul Horwich - Truth (2nd edn) Ch.7.35
	A reaction: This seems a little unfair, given that Russell (in 1912) uses the notion now referred to as 'congruence', so that the correspondence is not in the objects and properties, but in how they are 'ordered', which may differ between proposition and fact.

5. Theory of Logic / A. Overview of Logic / 1. Overview of Logic

11211	If a sound conclusion comes from two errors that cancel out, the path of the argument must matter [Rumfitt]
	Full Idea: If a designated conclusion follows from the premisses, but the argument involves two howlers which cancel each other out, then the moral is that the path an argument takes from premisses to conclusion does matter to its logical evaluation.
	From: Ian Rumfitt ("Yes" and "No" [2000], II)
	A reaction: The drift of this is that our view of logic should be a little closer to the reasoning of ordinary language, and we should rely a little less on purely formal accounts.

5. Theory of Logic / E. Structures of Logic / 2. Logical Connectives / a. Logical connectives

11210	Standardly 'and' and 'but' are held to have the same sense by having the same truth table [Rumfitt]
	Full Idea: If 'and' and 'but' really are alike in sense, in what might that likeness consist? Some philosophers of classical logic will reply that they share a sense by virtue of sharing a truth table.
	From: Ian Rumfitt ("Yes" and "No" [2000])
	A reaction: This is the standard view which Rumfitt sets out to challenge.

11212	The sense of a connective comes from primitively obvious rules of inference [Rumfitt]
	Full Idea: A connective will possess the sense that it has by virtue of its competent users' finding certain rules of inference involving it to be primitively obvious.
	From: Ian Rumfitt ("Yes" and "No" [2000], III)
	A reaction: Rumfitt cites Peacocke as endorsing this view, which characterises the logical connectives by their rules of usage rather than by their pure semantic value.

19. Language / D. Propositions / 6. Propositions Critique

7534	In 1906, Russell decided that propositions did not, after all, exist [Russell, by Monk]
	Full Idea: With a characteristic readiness to abandon views that he had previously considered definitively correct, Russell declared in 1906 that there were, after all, no such 'things' as propositions. It is judgements that are true or false.
	From: report of Bertrand Russell (On the Nature of Truth and Falsehood [1910]) by Ray Monk - Bertrand Russell: Spirit of Solitude Ch.6
	A reaction: Written 1906. Russell developed a 'multiple relation theory of judgement'. But if a judgement is an assessment of truth or falsehood, what is it that is being assessed?

19. Language / F. Communication / 3. Denial

11214	We learn 'not' along with affirmation, by learning to either affirm or deny a sentence [Rumfitt]
	Full Idea: The standard view is that affirming not-A is more complex than affirming the atomic sentence A itself, with the latter determining its sense. But we could learn 'not' directly, by learning at once how to either affirm A or reject A.
	From: Ian Rumfitt ("Yes" and "No" [2000], IV)
	A reaction: [compressed] This seems fairly anti-Fregean in spirit, because it looks at the psychology of how we learn 'not' as a way of clarifying what we mean by it, rather than just looking at its logical behaviour (and thus giving it a secondary role).

22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / e. Human nature

21796	Man is God if he raises himself, by denying his nature and finitude [Hegel]
	Full Idea: Man is only God in so far as he negates the natural existence and finitude of his spirit and raises himself to God.
	From: Georg W.F.Hegel (The Philosophy of History [1840], p.324), quoted by Stephen Houlgate - An Introduction to Hegel 10 'God'
	A reaction: I suspect that it was ideas like this which motivated Nietzsche - denial of what we are, in the name of some idle daydream. I personally have no idea how to negate my natural existence or my finitude.

25. Social Practice / A. Freedoms / 1. Slavery

21783	State slavery is a phase of education, moving towards a full culture [Hegel]
	Full Idea: Because slavery exists in states, it is a phase of advance from the merely isolated sensual existence - a phase of education - a mode of becoming participant in a higher morality and the culture connected with it.
	From: Georg W.F.Hegel (The Philosophy of History [1840], p.98), quoted by Stephen Houlgate - An Introduction to Hegel 08 'Rights'
	A reaction: [He adds that slavery should be removed slowly, not suddenly] A nicely provocative thought. Is it better to participate in something grand (like pyramid building) as a slave, or drift in dull isolation? How long should this 'phase' last?

21784	Slavery is unjust, because humanity is essentially free [Hegel]
	Full Idea: Slavery is in and for itself an injustice, for the essence of humanity is freedom.
	From: Georg W.F.Hegel (The Philosophy of History [1840], p.99), quoted by Stephen Houlgate - An Introduction to Hegel 08 'Rights'
	A reaction: This is a corrective to Idea 12783, which offers a defence of the reality of historical slavery. That seemed to depend on some notion that each phase of history is necessary, which is implausible.