46 ideas
19648 | Since Kant we think we can only access 'correlations' between thinking and being [Meillassoux] |
19674 | The Copernican Revolution decentres the Earth, but also decentres thinking from reality [Meillassoux] |
19657 | In Kant the thing-in-itself is unknowable, but for us it has become unthinkable [Meillassoux] |
6947 | Metaphysics does not rest on facts, but on what we are inclined to believe [Peirce] |
19675 | Since Kant, philosophers have claimed to understand science better than scientists do [Meillassoux] |
6937 | Reason aims to discover the unknown by thinking about the known [Peirce] |
19649 | Since Kant, objectivity is defined not by the object, but by the statement's potential universality [Meillassoux] |
19666 | If we insist on Sufficient Reason the world will always be a mystery to us [Meillassoux] |
19656 | Non-contradiction is unjustified, so it only reveals a fact about thinking, not about reality? [Meillassoux] |
19663 | We can allow contradictions in thought, but not inconsistency [Meillassoux] |
19664 | Paraconsistent logics are to prevent computers crashing when data conflicts [Meillassoux] |
19665 | Paraconsistent logic is about statements, not about contradictions in reality [Meillassoux] |
19677 | What is mathematically conceivable is absolutely possible [Meillassoux] |
19659 | The absolute is the impossibility of there being a necessary existent [Meillassoux] |
19662 | It is necessarily contingent that there is one thing rather than another - so something must exist [Meillassoux] |
19654 | We must give up the modern criterion of existence, which is a correlation between thought and being [Meillassoux] |
21492 | Realism is basic to the scientific method [Peirce] |
6949 | If someone doubted reality, they would not actually feel dissatisfaction [Peirce] |
19660 | Possible non-being which must be realised is 'precariousness'; absolute contingency might never not-be [Meillassoux] |
19671 | The idea of chance relies on unalterable physical laws [Meillassoux] |
6940 | The feeling of belief shows a habit which will determine our actions [Peirce] |
6941 | We are entirely satisfied with a firm belief, even if it is false [Peirce] |
6942 | We want true beliefs, but obviously we think our beliefs are true [Peirce] |
6943 | A mere question does not stimulate a struggle for belief; there must be a real doubt [Peirce] |
19651 | Unlike speculative idealism, transcendental idealism assumes the mind is embodied [Meillassoux] |
19647 | The aspects of objects that can be mathematical allow it to have objective properties [Meillassoux] |
6598 | We need our beliefs to be determined by some external inhuman permanency [Peirce] |
6944 | Demonstration does not rest on first principles of reason or sensation, but on freedom from actual doubt [Peirce] |
6948 | Doubts should be satisfied by some external permanency upon which thinking has no effect [Peirce] |
6945 | Once doubt ceases, there is no point in continuing to argue [Peirce] |
19652 | How can we mathematically describe a world that lacks humans? [Meillassoux] |
19668 | Hume's question is whether experimental science will still be valid tomorrow [Meillassoux] |
2534 | Mindless bodies are zombies, bodiless minds are ghosts [Sturgeon] |
2537 | Types are properties, and tokens are events. Are they split between mental and physical, or not? [Sturgeon] |
2532 | Intentionality isn't reducible, because of its experiential aspect [Sturgeon] |
19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
2533 | Rule-following can't be reduced to the physical [Sturgeon] |
2535 | The main argument for physicalism is its simple account of causation [Sturgeon] |
2536 | Do facts cause thoughts, or embody them, or what? [Sturgeon] |
6939 | What is true of one piece of copper is true of another (unlike brass) [Peirce] |
19667 | If the laws of nature are contingent, shouldn't we already have noticed it? [Meillassoux] |
19670 | Why are contingent laws of nature stable? [Meillassoux] |
6938 | Natural selection might well fill an animal's mind with pleasing thoughts rather than true ones [Peirce] |
19653 | The ontological proof of a necessary God ensures a reality external to the mind [Meillassoux] |
6946 | If death is annihilation, belief in heaven is a cheap pleasure with no disappointment [Peirce] |
19658 | Now that the absolute is unthinkable, even atheism is just another religious belief (though nihilist) [Meillassoux] |