54 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] |
19675 | Since Kant, philosophers have claimed to understand science better than scientists do [Meillassoux] |
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] |
19664 | Paraconsistent logics are to prevent computers crashing when data conflicts [Meillassoux] |
19663 | We can allow contradictions in thought, but not inconsistency [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] |
19480 | Process philosophy places the dynamic nature of being at the centre of our theories [Seibt] |
19479 | Reductionists identify processes by their 'owner', but tornadoes etc. are processes without owners [Seibt] |
19481 | Traditionally small things add up to processes, but quantum mechanics reverses this [Seibt] |
6504 | For physicalists, the only relations are spatial, temporal and causal [Robinson,H] |
6520 | If reality just has relational properties, what are its substantial ontological features? [Robinson,H] |
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] |
6485 | When a red object is viewed, the air in between does not become red [Robinson,H] |
6521 | Representative realists believe that laws of phenomena will apply to the physical world [Robinson,H] |
6509 | Representative realists believe some properties of sense-data are shared by the objects themselves [Robinson,H] |
6522 | Phenomenalism can be theistic (Berkeley), or sceptical (Hume), or analytic (20th century) [Robinson,H] |
19651 | Unlike speculative idealism, transcendental idealism assumes the mind is embodied [Meillassoux] |
6502 | Can we reduce perception to acquisition of information, which is reduced to causation or disposition? [Robinson,H] |
6513 | Would someone who recovered their sight recognise felt shapes just by looking? [Robinson,H] |
6512 | Secondary qualities have one sensory mode, but primary qualities can have more [Robinson,H] |
6497 | We say objects possess no intrinsic secondary qualities because physicists don't need them [Robinson,H] |
19647 | The aspects of objects that can be mathematical allow it to have objective properties [Meillassoux] |
6494 | If objects are not coloured, and neither are sense-contents, we are left saying that nothing is coloured [Robinson,H] |
6499 | Shape can be experienced in different ways, but colour and sound only one way [Robinson,H] |
6500 | If secondary qualities match senses, would new senses create new qualities? [Robinson,H] |
6484 | Most moderate empiricists adopt Locke's representative theory of perception [Robinson,H] |
6508 | Sense-data leads to either representative realism or phenomenalism or idealism [Robinson,H] |
6480 | Sense-data do not have any intrinsic intentionality [Robinson,H] |
6482 | For idealists and phenomenalists sense-data are in objects; representative realists say they resemble objects [Robinson,H] |
6505 | Sense-data are rejected because they are a veil between us and reality, leading to scepticism [Robinson,H] |
6506 | 'Sense redly' sounds peculiar, but 'senses redly-squarely tablely' sounds far worse [Robinson,H] |
6507 | Adverbialism sees the contents of sense-experience as modes, not objects [Robinson,H] |
6511 | If there are only 'modes' of sensing, then an object can no more be red or square than it can be proud or lazy. [Robinson,H] |
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] |
6515 | An explanation presupposes something that is improbable unless it is explained [Robinson,H] |
6517 | If all possibilities are equal, order seems (a priori) to need an explanation - or does it? [Robinson,H] |
6481 | If intentional states are intrinsically about other things, what are their own properties? [Robinson,H] |
19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
6503 | Physicalism cannot allow internal intentional objects, as brain states can't be 'about' anything [Robinson,H] |
6519 | Locke's solidity is not matter, because that is impenetrability and hardness combined [Robinson,H] |
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] |
19653 | The ontological proof of a necessary God ensures a reality external to the mind [Meillassoux] |
19658 | Now that the absolute is unthinkable, even atheism is just another religious belief (though nihilist) [Meillassoux] |