Essays

In Elucidations Episode 51, Groenendijk and Roelofsen sketch out some of the merits of the inquisitive semantics approach to questions in contrast to the ‘classical’ semantic approach. One stark area of contrast is with respect to conditional questions—questions like: “If Matt drinks coffee, does Phil drink coffee?” Groenedijk and Roelofsen observe that the classic semantic approach to questions cannot easily accommodate these conditional questions. In this post, I’d like to flesh out this observation just a bit more....

Toward the end of his interview on Elucidations, Greg Salmieri [S.] argues against Aristotle’s view that some of our life-activities are intrinsically valuable apart from the whole they constitute, in order to make room for valuing productive work alongside the candidates Aristotle himself prefers. This raises a question about Aristotle and a worry about S.’s own view. The question is this: what was Aristotle’s criterion for distinguishing the intrinsically valuable activities from the rest?...

In this post, I would like to propose an elaboration of Salmieri’s (Episode 50) discussion of instrumental and constitutive means, and his suggestion of a holistic approach to the evaluation of activities (the ‘holistic view of life’). In particular, I will suggest one way in which we can see a blurring of the distinction of instrumental and constitutive means as leading us to the holistic picture that Salmieri sketches in the episode....

In our latest episode, Frey sketches out Aquinas’ “exemplary method of philosophy,” the ‘quaestio format.’ With this format, Aquinas models a core pedagogical technique of the universities of his time—quaestiones disputatae (lit: questions debated). For this technique, students would take up sides of an issue, articulated as a question, and offer arguments for each side. The master (think professor) would then evaluate the arguments and adjudicate. That Aquinas structures many of his texts around this technique (especially his magnum opus, the Summa Theologica) indicates that he is concerned with students reading his texts acquiring not only the content of the view Aquinas himself supports, but also the proper method for thinking through an issue and arriving at a view—one which engages with contrary arguments and show the superiority of one’s own view to such arguments....

In Episode 47, Baltag and Matt briefly discuss what they call the ‘KK principle,’ or the ‘principle of positive introspection.’ The basic formulation of this principle is: (KK): If I know that p, then I know that I know that p. (Where ‘p’ is some proposition.) For example, if I know that 2+2=4, then I know that I know that 2+2=4. A close cousin of the ‘KK principle’ is what we’ll call the ‘K-not-K principle,’ or the principle of negative introspection....

In the Veltman episode on normality (46), Matt mentions the “No True Scotsman Fallacy,” in its relationship to statements of normality. I’d like to sketch out what the fallacy is just a bit more fully, and further highlight how it brings out the problem of how we falsify normality claims. The basic idea behind the No True Scotsman Fallacy is that one can make a generalization of some sort (from the offensive ‘All Greeks are lazy’ to the more benign ‘Bears normally hibernate’), and then protect this generalization from any counterexample by claiming that it isn’t a real counterexample....

In the first part of this post, we talked about the motivations behind the epistemic interpretation of probability. Now, let’s take a look at one of the core mathematical theorems employed by those who subscribe to such an interpretation: Bayes’ Theorem (which is mentioned by Fitleson in Ep. 31). Before introducing Bayes’ Theorem, it is important to get clear on one last concept: conditional probability. The basic idea behind conditional probabilities is that we offer the probability that some event occurs, given that something else is true....

Two recent episodes (Fitelson, Ep. 31; Vasudevan, Ep. 45) have mentioned ‘epistemic interpretations’ of probability and Bayes’ Theorem. For Fitleson, Bayes’ Theorem provides a model for inductive reasoning, and he is concerned with deviations from this model (as in the ‘base rate fallacy’ and ‘Linda cases’). Vasudevan takes epistemic interpretations of probability as the historical response to the apparent tension between determinism and our intuitions about chance events like the flip of a coin—a response which he ultimately rejects....

Much of our last episode dealt with what Aristotle meant by words like ‘every’ and ‘some.’ As we discussed at some length in our previous post, in the Aristotelian setting, the meaning of ‘every’ was slightly different from what we’re used to. Under today’s meaning of the word ‘every,’ when I say ‘every frog is green,’ you can check to see whether what I just said is true by checking to see whether the set of frogs is a subset of the set of green things....

In our latest episode, Peter Kail addressed a popular misreading of David Hume’s views about induction—the process of inferring things about the future on the basis of facts about the past. According to this reading, Hume is a skeptic about induction. Let’s distinguish skeptical from non-skeptical views about induction like this: Skepticism about induction: we are never justified in believing things about the future on the basis of facts about the past....