Ten philosophical questions

My personal view of the field, in ten questions. I'll work in traditional order, from Being through Knowledge, to Value.

1. Does the world consist of substances with attributes (that is, enduring things with various properties), or is that a misleading way of thinking?

2. If one accepts the substance/attributes dichotomy, what COUNTS as a substance? How many of them are there in the world? Are there an infinite number of substances, or could it all be boiled down to a smaller number? Three, as Descartes thought (mind, matter, God), or maybe just one?

3. In terms of the nature of a human being, are we each one substance with various attributes? Or are we two different substances that somehow interact? Or is a person an attribute of a trans-personal Substance?

4. If we end up with a view of the world in which humans consist of both mind and body: how DO they interact?

5. What do we mean by "truth" as a matter of common language. also, what SHOULD we take the word to mean, if we plan to reform our usage for precision?

6. What do we mean by "knowledge" as a matter of common language, also, what SHOULD we take the word to mean, if we plan to reform usage for precision?

7. Take a first stab and define knowledge as "justified true belief." How do we come to possess such JTB? In other words, how do we know? Or do we?

8. How should we live? is there a right way to act, aside from subjective reactions of the one or the many? If there IS a right way to act, how do we find out what it is?

9. Suppose there are two or more principles that tell us, reasonably, how we should act. Might they not come into conflict? How should we resolve instances of real or apparent conflicts?

10. How should society be organized in light of the principles developed in answering the previous questions?

Comments

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge. We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave. First, Plato is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability. I only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere. At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak

Jamesian Philosophy Refreshed

Search This Blog