59 ideas
19674 | The Copernican Revolution decentres the Earth, but also decentres thinking from reality [Meillassoux] |
19648 | Since Kant we think we can only access 'correlations' between thinking and being [Meillassoux] |
19657 | In Kant the thing-in-itself is unknowable, but for us it has become unthinkable [Meillassoux] |
22611 | Metaphysics can criticise interpretations of science theories, and give good feedback [Ingthorsson] |
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] |
22609 | Philosophers accepted first-order logic, because they took science to be descriptive, not explanatory [Ingthorsson] |
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] |
22629 | Basic processes are said to be either physical, or organic, or psychological [Ingthorsson] |
22633 | Indirect realists are cautious about the manifest image, and prefer the scientific image [Ingthorsson] |
22606 | Neo-Humeans say there are no substantial connections between anything [Ingthorsson] |
22631 | Properties are said to be categorical qualities or non-qualitative dispositions [Ingthorsson] |
22632 | Physics understands the charge of an electron as a power, not as a quality [Ingthorsson] |
22627 | Compound objects are processes, insofar as change is essential to them [Ingthorsson] |
22613 | Most materialist views postulate smallest indivisible components which are permanent [Ingthorsson] |
22612 | Endurance and perdurance just show the consequences of A or B series time [Ingthorsson] |
22625 | Science suggests causal aspects of the constitution and persistance of objects [Ingthorsson] |
22620 | If causation involves production, that needs persisting objects [Ingthorsson] |
16701 | To be successive a thing needs parts, which must therefore be lodged outside that instant [Wycliff] |
16700 | In order to speak about time and successive entities, the 'present' must be enlarged [Wycliff] |
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] |
22636 | Every philosophical theory must be true in some possible world, so the ontology is hopeless [Ingthorsson] |
22638 | Worlds may differ in various respects, but no overall similarity of worlds is implied [Ingthorsson] |
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] |
19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
22605 | Humeans describe the surface of causation, while powers accounts aim at deeper explanations [Ingthorsson] |
22607 | Time and space are not causal, but they determine natural phenomena [Ingthorsson] |
22608 | Casuation is the transmission of conserved quantities between causal processes [Ingthorsson] |
22614 | Interventionist causal theory says it gets a reliable result whenever you manipulate it [Ingthorsson] |
22621 | Causation as transfer only works for asymmetric interactions [Ingthorsson] |
22639 | Causal events are always reciprocal, and there is no distinction of action and reaction [Ingthorsson] |
22615 | One effect cannot act on a second effect in causation, because the second doesn't yet exist [Ingthorsson] |
22616 | Empiricists preferred events to objects as the relata, because they have observable motions [Ingthorsson] |
22617 | Science now says all actions are reciprocal, not unidirectional [Ingthorsson] |
22619 | Causes are not agents; the whole interaction is the cause, and the changed compound is the effect [Ingthorsson] |
22635 | People only accept the counterfactual when they know the underlying cause [Ingthorsson] |
22634 | Counterfactuals don't explain causation, but causation can explain counterfactuals [Ingthorsson] |
22637 | Counterfactual theories are false in possible worlds where causation is actual [Ingthorsson] |
22624 | A cause can fail to produce its normal effect, by prevention, pre-emption, finks or antidotes [Ingthorsson] |
22622 | Any process can go backwards or forwards in time without violating the basic laws of physics [Ingthorsson] |
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] |
22618 | In modern physics the first and second laws of motion (unlike the third) fail at extremes [Ingthorsson] |
22630 | If particles have decay rates, they can't really be elementary, in the sense of indivisible [Ingthorsson] |
22610 | It is difficult to handle presentism in first-order logic [Ingthorsson] |
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] |