39 ideas
11147 | Naturalistic philosophers oppose analysis, preferring explanation to a priori intuition [Margolis/Laurence] |
19284 | Asserting a necessity just expresses our inability to imagine it is false [Blackburn] |
14629 | If we are told the source of necessity, this seems to be a regress if the source is not already necessary [Blackburn] |
14529 | If something underlies a necessity, is that underlying thing necessary or contingent? [Blackburn, by Hale/Hoffmann,A] |
19542 | It is nonsense that understanding does not involve knowledge; to understand, you must know [Dougherty/Rysiew] |
19543 | To grasp understanding, we should be more explicit about what needs to be known [Dougherty/Rysiew] |
19541 | Rather than knowledge, our epistemic aim may be mere true belief, or else understanding and wisdom [Dougherty/Rysiew] |
6451 | Visual sense data are an inner picture show which represents the world [Blackburn] |
11141 | Modern empiricism tends to emphasise psychological connections, not semantic relations [Margolis/Laurence] |
19540 | Don't confuse justified belief with justified believers [Dougherty/Rysiew] |
19539 | If knowledge is unanalysable, that makes justification more important [Dougherty/Rysiew] |
2866 | A true belief might be based on a generally reliable process that failed on this occasion [Blackburn] |
11142 | Body-type seems to affect a mind's cognition and conceptual scheme [Margolis/Laurence] |
11121 | Language of thought has subject/predicate form and includes logical devices [Margolis/Laurence] |
11120 | Concepts are either representations, or abilities, or Fregean senses [Margolis/Laurence] |
11122 | A computer may have propositional attitudes without representations [Margolis/Laurence] |
11124 | Do mental representations just lead to a vicious regress of explanations [Margolis/Laurence] |
11123 | Maybe the concept CAT is just the ability to discriminate and infer about cats [Margolis/Laurence] |
11125 | The abilities view cannot explain the productivity of thought, or mental processes [Margolis/Laurence] |
11140 | Concept-structure explains typicality, categories, development, reference and composition [Margolis/Laurence] |
11128 | Classically, concepts give necessary and sufficient conditions for falling under them [Margolis/Laurence] |
11130 | Typicality challenges the classical view; we see better fruit-prototypes in apples than in plums [Margolis/Laurence] |
11129 | The classical theory explains acquisition, categorization and reference [Margolis/Laurence] |
11131 | It may be that our concepts (such as 'knowledge') have no definitional structure [Margolis/Laurence] |
11132 | The prototype theory is probabilistic, picking something out if it has sufficient of the properties [Margolis/Laurence] |
11133 | Prototype theory categorises by computing the number of shared constituents [Margolis/Laurence] |
11134 | People don't just categorise by apparent similarities [Margolis/Laurence] |
11135 | Complex concepts have emergent properties not in the ingredient prototypes [Margolis/Laurence] |
11136 | Many complex concepts obviously have no prototype [Margolis/Laurence] |
11137 | The theory theory of concepts says they are parts of theories, defined by their roles [Margolis/Laurence] |
11138 | The theory theory is holistic, so how can people have identical concepts? [Margolis/Laurence] |
11139 | Maybe concepts have no structure, and determined by relations to the world, not to other concepts [Margolis/Laurence] |
11146 | People can formulate new concepts which are only named later [Margolis/Laurence] |
19538 | Entailment is modelled in formal semantics as set inclusion (where 'mammals' contains 'cats') [Dougherty/Rysiew] |
23996 | Akrasia is intelligible in hindsight, when we revisit our previous emotions [Blackburn] |
11911 | Some philosophers always want more from morality; for others, nature is enough [Blackburn] |
2864 | The main objection to intuitionism in ethics is that intuition is a disguise for prejudice or emotion [Blackburn] |
2865 | Critics of prescriptivism observe that it is consistent to accept an ethical verdict but refuse to be bound by it [Blackburn] |
23223 | The word 'respect' ranges from mere non-interference to the highest levels of reverence [Blackburn] |