63 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] |
13567 | Ontology should give insight into or an explanation of the world revealed by science [Ellis] |
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] |
13604 | Real possibility and necessity has the logic of S5, which links equivalence classes of worlds of the same kind [Ellis] |
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] |
13606 | Humean conceptions of reality drive the adoption of extensional logic [Ellis] |
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] |
13584 | The extension of a property is a contingent fact, so cannot be the essence of the property [Ellis] |
13587 | There is no property of 'fragility', as things are each fragile in a distinctive way [Ellis] |
13577 | Typical 'categorical' properties are spatio-temporal, such as shape [Ellis] |
9436 | The property of 'being an electron' is not of anything, and only electrons could have it [Ellis] |
13582 | 'Being a methane molecule' is not a property - it is just a predicate [Ellis] |
13580 | Causal powers must necessarily act the way they do [Ellis] |
13598 | Causal powers are often directional (e.g. centripetal, centrifugal, circulatory) [Ellis] |
13568 | Basic powers may not be explained by structure, if at the bottom level there is no structure [Ellis] |
13586 | Maybe dispositions can be explained by intrinsic properties or structures [Ellis] |
13585 | The most fundamental properties of nature (mass, charge, spin ...) all seem to be dispositions [Ellis] |
13596 | A causal power is a disposition to produce forces [Ellis] |
13599 | Powers are dispositions of the essences of kinds that involve them in causation [Ellis] |
13572 | There are 'substantive' (objects of some kind), 'dynamic' (events of some kind) and 'property' universals [Ellis] |
8502 | Realism doesn't explain 'a is F' any further by saying it is 'a has F-ness' [Devitt] |
13573 | Universals are all types of natural kind [Ellis] |
8503 | The particular/universal distinction is unhelpful clutter; we should accept 'a is F' as basic [Devitt] |
8501 | Quineans take predication about objects as basic, not reference to properties they may have [Devitt] |
13571 | Scientific essentialism doesn't really need Kripkean individual essences [Ellis] |
13578 | The old idea that identity depends on essence and behaviour is rejected by the empiricists [Ellis] |
13576 | Necessities are distinguished by their grounds, not their different modalities [Ellis] |
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] |
13570 | Individual essences necessitate that individual; natural kind essences necessitate kind membership [Ellis] |
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] |
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] |
13607 | If events are unconnected, then induction cannot be solved [Ellis] |
13597 | Good explanations unify [Ellis] |
13601 | Explanations of particular events are not essentialist, as they don't reveal essential structures [Ellis] |
13569 | To give essentialist explanations there have to be natural kinds [Ellis] |
13600 | The point of models in theories is not to idealise, but to focus on what is essential [Ellis] |
19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
13583 | There might be uninstantiated natural kinds, such as transuranic elements which have never occurred [Ellis] |
13574 | Natural kinds are distinguished by resting on essences [Ellis] |
13575 | If there are borderline cases between natural kinds, that makes them superficial [Ellis] |
13595 | Laws don't exist in the world; they are true of the world [Ellis] |
13566 | A proton must have its causal role, because without it it wouldn't be a proton [Ellis] |
13579 | What is most distinctive of scientific essentialism is regarding processes as natural kinds [Ellis] |
13581 | Scientific essentialism is more concerned with explanation than with identity (Locke, not Kripke) [Ellis] |
13594 | The ontological fundamentals are dispositions, and also categorical (spatio-temporal and structural) properties [Ellis] |
13603 | A primary aim of science is to show the limits of the possible [Ellis] |
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] |