| 6594 | Stoics said that correct judgement needs an invincible criterion of truth [Stoic school, by Fogelin] |
| Full Idea: Stoic epistemologists held that to judge correctly, one must be in possession of a proper criterion of truth - a test that provides invincible evidence of the truth of some belief. | |
| From: report of Stoic school (fragments/reports [c.200 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
| A reaction: It seems that the Stoics were the first to 'set the bar too high', and inevitably drew the sceptical response that there is no such criterion. The polarisation might go further back, to Parmenides' One (known for certain by reason) and Heraclitus's Flux. |
| 1884 | If we utter three steps of a logical argument, they never exist together [Sext.Empiricus] |
| Full Idea: If we say "If day exists, lights exists", and then "day exists", and then "light exists", then parts of the judgement never exist together, and so the whole judgement will have no real existence. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.109) |
| 22108 | First grasp what it is, then its essential features; judgement is their compounding and division [Aquinas] |
| Full Idea: The intellect first apprehends the quiddity of a thing. ...Then it acquires the properties, accidents and dispositions associated with the thing's essence. It must proceed from one compounding or dividing of aspects to another, which is reasoning. | |
| From: Thomas Aquinas (Summa Theologicae [1265], Ia.Q85 5c), quoted by Kretzmann/Stump - Aquinas, Thomas 11 | |
| A reaction: [compressed] Tracking the process of acquiring knowledge of a thing (rather than necessary and sufficient conditions for full knowledge) is closer to Quine's naturalised epistemology than to the standard analytic approach to the concept of knowledge. |
| 22061 | Judgement is distinguishing concepts, and seeing their relations [Fichte, by Siep] |
| Full Idea: For Fichte, to judge means to distinguish concepts from one another and to place them in relationship to one another. | |
| From: report of Johann Fichte (The Science of Knowing (Wissenschaftslehre) [1st ed] [1794]) by Ludwig Siep - Fichte p.59 | |
| A reaction: This idea of Fichte's seems to be the key one for Hegel, and hence (I presume) it is the lynchpin of German Idealism. It seems to describe mathematical knowledge quite well. I don't think it fits judging whether there is a snake in the grass. |
| 18265 | We don't judge by combining subject and concept; we get a concept by splitting up a judgement [Frege] |
| Full Idea: Instead of putting a judgement together out of an individual as subject and an already previously formed concept as predicate, we do the opposite and arrive at a concept by splitting up the content of possible judgement. | |
| From: Gottlob Frege (Boole calculus and the Concept script [1881], p.17) | |
| A reaction: This is behind holistic views of sentences, and hence of whole languages, and behind Quine's rejection of 'properties' inferred from the predicates in judgements. |
| 21725 | The multiple relations theory says assertions about propositions are about their ingredients [Russell/Whitehead, by Linsky,B] |
| Full Idea: The multiple relations theory of judgement proposes that assertions about propositions are dependent upon genuine facts involving belief and other attitude relations, subjects of those attitudes, and the constituents of the belief. | |
| From: report of B Russell/AN Whitehead (Principia Mathematica [1913]) by Bernard Linsky - Russell's Metaphysical Logic 7.2 | |
| A reaction: This seems to require a commitment to universals (especially relations) with which we can be directly acquainted. I prefer propositions, but as mental entities, not platonic entities. |
| 23474 | A judgement is a complex entity, of mind and various objects [Russell/Whitehead] |
| Full Idea: When a judgement occurs, there is a certain complex entity, composed of the mind and the various objects of the judgement. | |
| From: B Russell/AN Whitehead (Principia Mathematica [1913], p.44) | |
| A reaction: This is Russell's multiple-relation theory of judgement, which replaced his earlier belief in unified propositions (now 'false abstractions'). He seems to have accepted Locke's view, that the act of judgement produces the unity. |
| 23455 | The meaning of 'Socrates is human' is completed by a judgement [Russell/Whitehead] |
| Full Idea: When I judge 'Socrates is human', the meaning is completed by the act of judging. | |
| From: B Russell/AN Whitehead (Principia Mathematica [1913], p.44), quoted by Michael Morris - Guidebook to Wittgenstein's Tractatus | |
| A reaction: Morris says this is Russell's multiple-relations theory of judgement. The theory accompanies the rejection of the concept of the unified proposition. When I hear 'Socrates had a mole on his shoulder' I get the meaning without judging. |
| 23480 | The multiple relation theory of judgement couldn't explain the unity of sentences [Morris,M on Russell/Whitehead] |
| Full Idea: When Russell moved to his multiple relation theory of judgement …he then faced difficulties making sense of the unity of sentences. | |
| From: comment on B Russell/AN Whitehead (Principia Mathematica [1913], p.44) by Michael Morris - Guidebook to Wittgenstein's Tractatus 3A | |
| A reaction: Roughly, he seems committed to saying that there is only unity if you think there is unity; there is no unity in a sentence prior to the act of judgement. |
| 18275 | Only the act of judging completes the meaning of a statement [Russell/Whitehead] |
| Full Idea: When I judge 'Socrates is human', the meaning is completed by the act of judging, and we no longer have an incomplete symbol. | |
| From: B Russell/AN Whitehead (Principia Mathematica [1913], p.44), quoted by J. Alberto Coffa - The Semantic Tradition from Kant to Carnap | |
| A reaction: Personally I would have thought that you needed to know the meaning properly before you could make the judgement, but then he is Bertrand Russell and I'm not. |
| 5375 | Knowledge of truths applies to judgements; knowledge by acquaintance applies to sensations and things [Russell] |
| Full Idea: The word 'know' has two senses: the first is 'knowledge of truths', which is opposed to error, applies to judgements, and is knowing that something; the second is 'acquaintance', and is knowledge of things, particularly of sense-data. | |
| From: Bertrand Russell (Problems of Philosophy [1912], Ch. 4) | |
| A reaction: We can also add procedural knowledge ('knowing how'). The question for Russell is whether his 'knowledge by acquaintance' can ever qualify as knowledge on its own, without the intrusion of judgements. Does perception necessarily have content? |
| 21711 | Russell's 'multiple relations' theory says beliefs attach to ingredients, not to propositions [Russell, by Linsky,B] |
| Full Idea: The basic idea of Russell's new 'multiple relations' theory of belief was that belief does not relate an individual to a proposition composed of various individuals and universals, but rather relates the believer directly to those constituents. | |
| From: report of Bertrand Russell (Problems of Philosophy [1912], Ch.12) by Bernard Linsky - Russell's Metaphysical Logic 3.1 | |
| A reaction: Russell abandoned his commitment to propositions in 1908, and retained this new view until 1918. Wittgenstein gave Russell hell over this theory. This view made his 'congruence' account of the correspondence theory of truth possible. |
| 5427 | Truth is when a mental state corresponds to a complex unity of external constituents [Russell] |
| Full Idea: Judging or believing is a certain complex unity of which a mind is a constituent; if the remaining constituents, taken in the order which they have in the belief, form a complex unity, then the belief is true. | |
| From: Bertrand Russell (Problems of Philosophy [1912], Ch.12) | |
| A reaction: The modern label of 'congruence' for this view of truth makes it clearer. We aim to get a complex unity of constituents in our minds which are in the same 'order' as the constituents in the world. It is a good proposal, but leaves 'facts' as a problem. |
| 17613 | We should judge principles by the science, not science by some fixed principles [Zermelo] |
| Full Idea: Principles must be judged from the point of view of science, and not science from the point of view of principles fixed once and for all. Geometry existed before Euclid's 'Elements', just as arithmetic and set theory did before Peano's 'Formulaire'. | |
| From: Ernst Zermelo (New Proof of Possibility of Well-Ordering [1908], §2a) | |
| A reaction: This shows why the axiomatisation of set theory is an ongoing and much-debated activity. |
| 13980 | If you like judgments and reject propositions, what are the relata of incoherence in a judgment? [Ryle] |
| Full Idea: Those who find 'judgments' everywhere and propositions nowhere find that some judgments cohere whereas others are incoherent. What is the status of the terms between which these relations hold? | |
| From: Gilbert Ryle (Are there propositions? [1930], IV) | |
| A reaction: Ryle is playing devil's advocate, but this strikes me as a nice point. I presume Russell after 1906 is the sort of thinker he has in mind. |
| 7535 | If all beliefs are propositional, then belief and judgement are the same thing [Monk] |
| Full Idea: Whether the words 'belief' and 'judgement' mean the same thing is a moot point. Traditionally, a judgement is the assent of mind to a proposition. If one thinks that all beliefs are propositional, then beliefs and judgements are the same thing. | |
| From: Ray Monk (Bertrand Russell: Spirit of Solitude [1996], Ch.19 n6) | |
| A reaction: If I think I have put a bit too much toothpaste on my brush, that strikes me as a non-propositional judgement, even though it could be spelled out as a proposition. But it also strikes me as a belief. |
| 12608 | Concepts are distinguished by roles in judgement, and are thus tied to rationality [Peacocke] |
| Full Idea: 'Concept' is a notion tied, in the classical Fregean manner, to cognitive significance. Concepts are distinct if we can judge rationally of one, without the other. Concepts are constitutively and definitionally tied to rationality in this way. | |
| From: Christopher Peacocke (Truly Understood [2008], 2.2) | |
| A reaction: It seems to a bit optimistic to say, more or less, that thinking is impossible if it isn't rational. Rational beings have been selected for. As Quine nicely observed, duffers at induction have all been weeded out - but they may have existed, briefly. |
| 22273 | Traditionally there are twelve categories of judgement, in groups of three [Potter] |
| Full Idea: The traditional categorisation of judgements (until at least 1800) was as universal, particular or singular; as affirmative, negative or infinite; as categorical, hypothetical or disjunctive; or as problematic, assertoric or apodictic. | |
| From: Michael Potter (The Rise of Analytic Philosophy 1879-1930 [2020], 02 'Trans') | |
| A reaction: Arranging these things in neat groups of three seems to originate with the stoics. Making distinctions like this is very much the job of a philosopher, but arranging them in neat equinumerous groups is intellectual tyranny. |
| 13239 | Judgement is always predicating a property of a subject [Beall/Restall] |
| Full Idea: All judgement, for Kant, is essentially the predication of some property to some subject. | |
| From: JC Beall / G Restall (Logical Pluralism [2006], 2.5) | |
| A reaction: Presumably the denial of a predicate could be a judgement, or the affirmation of ambiguous predicates? |
| 23554 | Judgements can be unreflective and non-inferential, yet rational, by being sensitive to experience [Fricker,M] |
| Full Idea: Our idea of testimonial sensibility is a spontaneous critical sensitivity permanently in training and adapting to experience. …This gives us a picture of how judgements can be rational yet unreflective, critical yet non-inferential. | |
| From: Miranda Fricker (Epistemic Injustice [2007], 3.4) | |
| A reaction: Love this. I want to connect human reasoning to good judgement by animals, and I offer the word 'sensible' to bridge the gap. Dogs and scientists can be sensible. Fricker spells out more fully what I have in mind, with reference to testimony. |