6 ideas
| 16030 | 'Nominal' definitions identify things, but fail to give their essence [Jones,J-E] |
| Full Idea: In the Aristotelian tradition, a 'nominal' definition is a pseudo-definition that identifies the members of the species or genus, but fails to capture the essence, e.g. 'man is the featherless biped'. | |
| From: Jan-Erik Jones (Real Essence [2012], §2) | |
| A reaction: You can 'individuate' an object as 'the only object in that drawer', while revealing nothing about it. So what must a definition do, in addition to picking something out uniquely? |
| 16005 | I recognise knowledge, but it is the truth by which I can live and die that really matters [Kierkegaard] |
| Full Idea: The thing is to find a truth which is true for me - the idea for which I can live and die. I still recognise an imperative of knowledge, but it must be taken up into my life, which I now recognise as the most important thing. | |
| From: Søren Kierkegaard (Letter to Peter Wilhelm Lund [1835], J-1A) | |
| A reaction: A quintessentially existential idea. Note that he still considers objective knowledge to be quite important, but how we act and relate to those ideas is what really matters for us human beings. [SY] |
| 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. |
| 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. |
| 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). |