Foundationalism has had a really rough time in the last few centuries. Starting with Thomas Reid‘s attacks on ‘the way of ideas’, finding perhaps their most sophisticated articulations in Sellars and his attack on the ‘myth of the given’ (both Reid and Sellars are concerned with the foundations of empirical knowledge here) and continuing with Rorty and his attack on the ‘mirror of nature’, powerful arguments have been leveled at what has been, according to the received wisdom, the reigning theory of knowledge for most of history. Alvin Plantinga has rather famously given classical foundationalism a final kick. Now, a perusal of these links will show that foundationalism is indeed a many splendored thing: there are epistemic and metaphysical articulations to be found, ranging from Descartes to the British empiricists to Russell, but the overall moral is this: the idea that knowledge requires foundations (of any of the kinds listed above) in order to be rational is at the very least open to serious doubt. Now, the fact that foundationalism is in doubt doesn’t negate the idea that knowledge may have foundations more generally. Plantinga is a good case study here, since while he objects to classical foundationalism he is still a sort-of, or a modest, foundationalist. It may be more helpful to put it this way: while the requirement for foundations for knowledge to be rational may be called into question, the question of grounds for knowledge is still alive and well. Continue reading
The fundamental disagreement between Aquinas and Anselm, IMO, occurs in the SCG, where Aquinas says that
‘No difficulty, consequently, befalls anyone who posits that God does not exist. For that something greater can be thought than anything given in reality or in the intellect is a difficulty only to him who admits that there is something than which a greater cannot be thought in reality.’
Obviously, this is in direct conflict with Anselm’s invocation of the Fool, but to me it also shows that the Ontological Argument is more logical than metaphysical. Anselm is basically interpreting negative existentials as being both about something ‘in the understanding’ that does not exist in reality: Anselm is trying to derive a logical contradiction or absurdity here. In other words, Anselm is trying to show that ‘There is no God’ or ‘God doesn’t exist’ is a contradiction. But this is easily avoided if we employ something like Russell theory of definite descriptions: we can say that ‘God’ = ‘something than which nothing greater can be conceived’. The fool can be taken to be saying that ‘there is nothing which fits the description ‘‘something than which nothing greater can be conceived’. To avoid the contradiction, all we have to do is translate that to ‘For any given thing, in the understanding or in reality, a greater than it can be conceived’, and, since Anselm’s argument doesn’t require the Fool to know that his statement is true but only to state it without contradiction, we have avoided Anselm’s contradiction. Aquinas’s quote above is basically the same as what I just laid out.
Pragmatism in America has, by and large, been thought of as a theory of truth. This is in no small part due to William James’s formulation of pragmatism as, in fact, a theory of truth, where the truth of a theory consists in its ‘cash value’, and it’s fair to say that this brand of pragmatism can be construed as a primarily ‘psychological’ kind of pragmatism. It was just this kind of psychologism that Peirce was keen to avoid in his own thinking, and in so avoiding, Peirce articulated a philosophy in which truth, purpose and realism played roles that they never could have played in the psychologistic theories of pragmatism. Continue reading
During the balmy days when it was socially acceptable to entertain logical positivism as a coherent philosophical position, it was commonly thought that questions of metaphysics were senseless, nonsense, or not even wrong. There are, of course, no shortage of problems with positivism and it’s safe to say that positivism is one of the very few philosophical theses that attained the distinction of being rejected because it was, in fact, actually wrong. However, granting all of that, it is no less the case that contemporary ontology has been shaped largely by a debate which took place on positivist grounds: the debate between Carnap and Quine on metaontology. The simple version of their respective positions might be boiled down to two ideas: for Carnap, metaphysical or ontological questions don’t really have an answer, while for Quine they do, and for Carnap, there are two kinds of truth, while for Quine ‘truth is truth’ and comes in only one variety. The outcome of this debate would have far-reaching consequences for metaphysics and ontology. Continue reading
Jaegwon Kim, in his superb essay The nonreductivists troubles with mental causation (from the volume Supervenience and Mind), argues that nonreductive materialism (NRM) and emergentism (E) have the same cash value. He identifies four key theses that NRM is committed to: (1) all concrete particulars are physical (2) mental properties are not reducible to physical properties (3) all mental properties are physically realized and (4) mental properties are real properties of objects and events. Kim finds that E is committed to the same four theses: E accepts a materialist ontology (1), accepts that emergent properties are not reducible to their ‘basal conditions’ (2), accepts that higher-level or emergent properties need a physical base; this physical base is itself sufficient for the emergence of these properties (3) and finally, E accepts realism about the mental (4). These agreements are sufficient to show that NRM and E are, more or less, the same thing. Thus, any problems had by one are had by the other. Should NRM face an insurmountable difficulty, E will as well, and should E face its own insurmountable difficulty, then NRM also will. Continue reading
Mark Okrent notes an interesting phenomenon: though Heidegger effectively never explicitly interacted with anything close to what we today would recognize as the philosophy of mind or the cognitive sciences or artificial intelligence, it is nearly obligatory to reference Heidegger when one writes on the topic of artificial intelligence. This is largely due to Hubert Dreyfus’s reading of Heidegger. John Searle, by contrast, has interacted extensively with the cognitive sciences, artificial intelligence and philosophy of mind. Heidegger and Searle together, however, are an unlikely pair, but I think that implicit in Heidegger is what is explicit in Searle, especially in his (in)famous Chinese Room Argument.
Cambridge University Press, 266 pp. $29.99
At first glance, the term ‘metametaphysics’ can be a little off-putting. For most folks, I imagine, the term ‘metaphysics’ is off-putting, and to add an extra ‘meta’ may seem to border on self-parody. For those of a more ‘scientific’ mind or those who view metaphysics with some suspicion (for which there are both good and bad reasons), ‘metametaphysics’ might as well say ‘armarmchair’ speculation. Slightly awkward terminology aside, metametaphysics is actually what those suspicious of metaphysics should be thinking about, and Tahko’s book is a brilliant guide to a broad and often complex topic that anyone, suspicious of metaphysics or not, should read.