Saturday, 16 January 2010

Unmechanical Phancy. — “These men have been sometimes indeed a little Troubled with the Phancy, Apparition, or Seeming of Cogitation, that is The Consciousness of it, as knowing not well what to make thereof; but then they put it off again, and satisfie themselves worshipfully with this, that Phancy is but Phancy, but the Reality of Cogitation, nothing but Local Motion; as if there were not as much Reality in Phancy and Consciousness, as there is in Local Motion.” [1]

Ralph Cudworth alludes most pertinently to Thomas Hobbes, whose all-encompassing mechanistic philosophy rejected any place for intentionality or final causality in the world. Yet, by this denial, it makes no sense to say that intentional happenings are fancies or illusions; for these are themselves intentional happenings, that is to say, they are about something, albeit not true about the world outside the mind.

[1] Ralph Cudworth, The True Intellectual System of the Universe (London: Richard Royston, 1678), p.846.

Tuesday, 22 December 2009

Lost without Landmarks. — “Up to the present in everyday discourse the habit of speaking of moral judgments as true or false persists; but the question of what it is in virtue of which a particular moral judgment is true or false has come to lack any clear answer. That this should be so is perfectly intelligible if the historical hypothesis which I have sketched is true: that moral judgments are linguisitic survivals from the practices of classical theism which have lost the context provided by those practices. In that context moral judgments were at once hypothetical and categorical in form. They were hypothetical insofar as they expressed a judgment as to what conduct would be teleologically appropriate for a human being: ‘You ought to do so-and-so, if and since your telos is such-and-such’ or perhaps ‘You ought to do so-and-so, if you do not want your essential desires to be frustrated’. They were categorical insofar as they reported the contents of the universal law commanded by God: ‘You ought to do so-and-so: that is what God’s law enjoins.’ But take away from them that in virtue of which they were hypothetical and that in virtue of which they were categorical and what are they? Moral judgments lose any clear status and the sentences which express them in a parallel way lose any undebateable meaning. Such sentences become available as forms of expression for an emotivist self which lacking the guidance of the context in which they were orginally at home has lost its linguistic as well as its practical way in the world.”

Alasdair MacIntyre, After Virtue (London: Duckworth, 2007), p.60.

Sunday, 29 November 2009

A Radical Shift. — “It is obvious, from a casual observation of the medieval and modern methods of attacking the difficulties of metaphysics, that a radical shift has been made in the fundamental terminology used. Instead of treating things in terms of substance, accident, and causality, essence and idea, matter and form, potentiality and actuality, we now treat them in terms of forces, motions, and laws, changes of mass in space and time, and the like. Pick up the works of any modern philosopher, and note how complete the shift has been. To be sure, works in general philosophy may show little use of such a term as mass, but the other words will abundantly dot their pages as fundamental categories of explanation. In particular it is difficult for the modern mind, accustomed to think so largely in terms of space and time, to realize how unimportant these entities were for scholastic science. Spatial and temporal relations were accidental, not essential characteristics. Instead of spatial connexions of things, men were seeking their logical connexions; instead of the onward march of time, men thought of the eternal passage of potentiality into actuality. . . . It might be that the reason for the failure of philosophy to assure man something more of that place in the universe which he once so confidently assumed is due to an inability to rethink a correct philosophy of man in the medium of this altered terminology. It might be that under cover of this change of ideas modern philosophy had accepted uncritically certain important presuppositions, either in the form of meanings carried by these new terms or in the form of doctrines about man and his knowledge subtly insinuated with them—presuppositions which by their own nature negatived a successful attempt to reanalyse, through their means, man’s true relation to his environing world.”

Edwin Arthur Burtt, The Metaphysical Foundations of Modern Physical Science (London: Kegan Paul, Trench, Trubner & Co., 1925), pp.12-4.

Tuesday, 20 October 2009

Eddington on the Limits of Exact Physical Science. — “Let us then examine the kind of knowledge which is handled by exact science. If we search the examination papers in physics and natural philosophy for the more intelligible questions we may come across one beginning something like this: ‘An elephant slides down a grassy hillside . . .’. The experienced candidate knows that he need not pay much attention to this; it is only put in to give an impression of realism. He reads on: ‘The mass of the elephant is two tons.’ Now we are getting down to business; the elephant fades out of the problem and a mass of two tons takes its place. What exactly is this two tons, the real subject-matter of the problem? It refers to some property or condition which we vaguely describe as ‘ponderosity’ occurring in a particular region of the external world. But we shall not get much further that way; the nature of the external world is inscrutable, and we shall only plunge into a quagmire of indescribables. Never mind what two tons refers to; what is it? How has it actually entered in so definite a way into our experience? Two tons is the reading of the pointer when the elephant was placed on a weighing-machine. Let us pass on. ‘The slope of the hill is 6o°.’ Now the hillside fades out of the problem and an angle of 6o° takes its place. What is 6o°? There is no need to struggle with mystical conceptions of direction; 6o° is the reading of a plumb-line against the divisions of a protractor. Similarly for the other data of the problem. The softly yielding turf on which the elephant slid is replaced by a coefficient of friction, which though perhaps not directly a pointer reading is of kindred nature. No doubt there are more roundabout ways used in practice for determining the weights of elephants and the slopes of hills, but these are justified because it is known that they give the same results as direct pointer readings.
     And so we see that the poetry fades out of the problem, and by the time the serious application of exact science begins we are left with only pointer readings. If then only pointer readings or their equivalents are put into the machine of scientific calculation, how can we grind out anything but pointer readings? But that is just what we do grind out. The question presumably was to find the time of descent of the elephant, and the answer is a pointer reading on the seconds' dial of our watch.
     The triumph of exact science in the foregoing problem consisted in establishing a numerical connection between the pointer reading of the weighing-machine in one experiment on the elephant and the pointer reading of the watch in another experiment. And when we examine critically other problems of physics we find that this is typical. The whole subject-matter of exact science consists of pointer readings and similar indications. We cannot enter here into the definition of what are to be classed as similar indications. The observation of approximate coincidence of the pointer with a scale-division can generally be extended to include the observation of any kind of coincidence—or, as it is usually expressed in the language of the general relativity theory, an intersection of world-lines. The essential point is that, although we seem to have very definite conceptions of objects in the external world, those conceptions do not enter into exact science and are not in any way confirmed by it. Before exact science can begin to handle the problem they must be replaced by quantities representing the results of physical measurement.
     Perhaps you will object that although only the pointer readings enter into the actual calculation it would make nonsense of the problem to leave out all reference to anything else. The problem necessarily involves some kind of connecting background. It was not the pointer reading of the weighing-machine that slid down the hill! And yet from the point of view of exact science the thing that really did descend the hill can only be described as a bundle of pointer readings. (It should be remembered that the hill also has been replaced by pointer readings, and the sliding down is no longer an active adventure but a functional relation of space and time measures.) The word elephant calls up a certain association of mental impressions, but it is clear that mental impressions as such cannot be the subject handled in the physical problem. We have, for example, an impression of bulkiness. To this there is presumably some direct counterpart in the external world, but that counterpart must be of a nature beyond our apprehension, and science can make nothing of it. Bulkiness enters into exact science by yet another substitution; we replace it by a series of readings of a pair of calipers. Similarly the greyish black appearance in our mental impression is replaced in exact science by the readings of a photometer for various wave-lengths of light. And so on until all the characteristics of the elephant are exhausted and it has become reduced to a schedule of measures. There is always the triple correspondence—
     (a) a mental image, which is in our minds and not in the external world;
     (b) some kind of counterpart in the external world, which is of inscrutable nature;
     (c) a set of pointer readings, which exact science can study and connect with other pointer readings.
     And so we have our schedule of pointer readings ready to make the descent. And if you still think that this substitution has taken away all reality from the problem, I am not sorry that you should have a foretaste of the difficulty in store for those who hold that exact science is all-sufficient for the description of the universe and that there is nothing in our experience which cannot be brought within its scope.”

Sir Arthur Eddington, The Nature of the Physical World (Cambridge: Cambridge University Press, 1928), pp.251-4.

Saturday, 17 October 2009

First Chinaman in England. — “I was at London constantly for some years last past, where, in the years 1687 and 1688, I chanced to have some conference in Latin with a natural Chinese whom I did sundry times meet with, by reason that he went to the Latin school at the Savoy. He told me that he was a native of Pekin, and that he had been about eight years absent from China. He told me that he judged Pekin to contain about double the number of the inhabitants contained in London, where he had been resident about eight months. I had formerly seen his picture admirably well painted at Windsor Castle. He appeared to be aged more than thirty years, though he pretended (and perhaps very truly) to be but five or six and twenty. He spoke to me imperfectly in Latin, as having learnt the same without any rules. I do not take him to be a competent judge of the number of people either in Pekin or in London. His stature was low and his complexion very swarthy. His nose was very flat, and his eyes, by reason that his face in that part was also flat, stood outward somewhat oddly, and were very brown; yet his countenance was pleasing and smiling. I did likewise see in London, and had a short and free conference with Father Couplet, a Jesuit that had lived in China about twenty years. He was a native of the Spanish Netherlands, and although he was ‘Sexagenario major,’ he was waiting for an opportunity to pass over again to his beloved China, which was so much in his mind that, whether he was waking or sleeping, he was in a manner continually thinking of it. I did then hear him hold some short discourse in the Chinese language with that very same Chinese whom I have mentioned above, who came in unto us (when we two were only together) to ask some questions, as it seemed, of the said father.” [1]

The Chinaman was Shen Fo-Tsung, the first to visit England, and of whom King James II had a portrait made. It was Father Philippe Couplet who had brought Shen Fo-Tsung to Europe.

[1] William Blundell, Crosby Records: A Cavalier’s Note Book, being Notes, Anecdotes, & Observations of William Blundell, of Crosby, Lancashire, Esquire, ed., T.E. Gibson (London: Longmans, Green, & Co., 1880), pp.140-1.