39 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] |
| 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] |
| 19712 | Maybe there is plain 'animal' knowledge, and clearly justified 'reflective' knowledge [Vahid] |
| 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] |
| 19703 | Epistemic is normally marked out from moral or pragmatic justifications by its truth-goal [Vahid] |
| 19705 | 'Mentalist' internalism seems to miss the main point, if it might not involve an agent's access [Vahid] |
| 19706 | Strong access internalism needs actual awareness; weak versions need possibility of access [Vahid] |
| 19707 | Maybe we need access to our justification, and also to know why it justifies [Vahid] |
| 19709 | Internalism in epistemology over-emphasises deliberation about beliefs [Vahid] |
| 19704 | Externalism may imply that identical mental states might go with different justifications [Vahid] |
| 19710 | With a counterfactual account of the causal theory, we get knowledge as tracking or sensitive to truth [Vahid] |
| 19711 | Externalism makes the acquisition of knowledge too easy? [Vahid] |
| 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] |
| 9758 | To make sense of personal identity, focus on agency rather than experience [Korsgaard] |
| 9757 | A person viewed as an agent makes no sense without its own future [Korsgaard] |
| 19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
| 9759 | Theory of action focuses on explanation and prediction; practical action on justification and choice [Korsgaard] |
| 9760 | Self-concern may be a source of pain, or a lack of self-respect, or a failure of responsibility [Korsgaard] |
| 9761 | Personal concern for one's own self widens out into concern for the impersonal [Korsgaard] |
| 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] |