30 Ocak 2015 Cuma

God Among Philosophers

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Using contemporary analytical philosophy, a number of philosophers in America and England have developed impressive responses to atheistic evidentialism. Especially striking is the work of Plantinga and the well-known Oxford philosopher Richard Swinburne. Both insist on theism’s rationality and richness, though their arguments differ in important and interesting ways. Swinburne gladly accepts the evidentialist challenge. He agrees that belief in God is rational only if there is sufficient evidence, scientifically demonstrable, of God’s existence. Appealing to confirmation theory and employing Bayes’s Theorem of Probability Calculus, he has developed a cumulative-case argument for God’s existence that he claims inductively justifies the existence of God as the best explanation for a wide variety of well-known data. Indeed, Swinburne treats the existence of God as an explanatory hypothesis superior to its competitors.
While Plantinga denies that theists have a special "burden of proof," he does not acknowledge that there is insufficient evidence for the claim that God exists. Rather, he thinks that belief in God is rational even if none of the arguments (even Swinburne’s) for God’s existence succeeds. To appreciate Plantinga’s approach we might first consider the following passage from Nicholas Wolterstorff’s Lament for a Son (Eerdmans, 1987):
"When I survey this gigantic intricate world, I cannot believe that it just came about. I do not mean that I have some good arguments for its being made and that I believe in the arguments. I mean that this conviction wells up irresistibly within me when I contemplate the world. The experiment of trying to abolish it does not work. When looking at the heavens, I cannot manage to believe that they do not declare the glory of God. When looking at the earth, I cannot bring off the attempt to believe that it does not display his handiwork." 

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God Among the Philosophers

29 Ocak 2015 Perşembe

The Theory of Forms

"Plato's Theory of Forms, then, seems to involve two main ideas: first, that Forms are themselves - in some way - one; and second, that Forms do not exist in the world of experience: they are 'trascendent'. As we have seen in an earlier chapter, however, Aristotle had a different view. Aristotle thought that Forms reside in the substances whose matter is organized by the Form: Forms are not transcendent but 'immanent'. The Form of a horse, for examğle, resides in each individual horse. The difference between Plato and Aristotle here is over the question of what is most fundamentally real. Does the ultimate reality of the world lie within the ordinary things of experience? Or does it transcend those things? To say that a Form of the horse is in the horse is to say that the horse is fully real in itself; the reality of an individual horse does not have to be underwritten by the horse's relationship to something outside the world."

                                                                            Tim Crane & Katalin Farkas, Metaphysics, p. 219

19 Ocak 2015 Pazartesi

Kierkegaard on Boredom

"Boredom has a long cultural history and an adaptive function in human life — it serves avital creative purpose and protects us by helping us tolerate open-endedness; in childhood, it becomes the wellspring of imaginative play. And yet we live in a culture that seems obsessed with eradicating boredom, as if it were Ebola or global poverty, and replacing it with a peculiar modern form of active idleness oozing from our glowing screens...." 
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Kierkegaard on Boredom  

13 Ekim 2014 Pazartesi

Platonic Paradigm and Parallel Universes

Revisiting Plato's Theory of Forms and "One Over Many" doctrine from a physicist's perspective...

What is there are parallell universes? What if Plato is right?

Parallel Universes

19 Eylül 2014 Cuma

Is there a satisfactory alternative to epistemological skepticism?

Skeptical arguments challenge even the very solid pieces of our knowledge. Take, for example, your belief that you have hands. You see your hands, you hold and move things with them. So, what can possibly threaten your knowledge or true belief that you have hands?

In this essay, I shall argue three responses to skepticism based on the brain-in-a-vat (BIV) hypothesis and conclude that despite their validity and plausibility, they fall behind skepticism to constitute as satisfactory alternatives.

The skeptical argument can be constructed as follows[1]:

(1)   I don’t know that I’m not a BIV.
(2)   If I don’t know that I’m not a BIV, then I don’t know that I have hands.
(3)   I don’t know that I have hands.
This argument is indeed a valid argument in the sense that (1) and (2) are plausible premises and (3) logically follows from these premises. Regardless of how farfetched or against commonsense may it seem to assume that you are a brain-in-a-vat, you still don’t know you are not one. And this very fact is what underlies the strength of skeptic’s argument: It is straightforward and its premises are difficult to rule out or there is a possibility that they are true or at the very least we don’t know that they are false. Hence, any argument developed against skepticism must question the soundness of the argument.
In response to BIV argument, G. E. Moore states that the conclusion of BIV argument is less plausible than its premises and thus reconstructs the BIV argument (counter-BIV argument) by asserting the opposite of the skeptic’s conclusion[2]:

(1)   I know that I have hands.
(2)   If I don’t know that I’m not a BIV, then I don’t know that I have hands.
(3)   I know that I’m not a BIV.

What Moore suggests is that in the face of two conflicting premises, we should opt for the common-sense premise that we know we have hands, which entails the conclusion that we know we are not BIVs.

Though Moorean argument is valid, it is still not a satisfactory alternative to skepticism. First, it does not explain how Moore knows that he has hands. The skeptic who asserts that he doesn’t know whether there is an external world might easily claim that he does not know that he has hands. He might as well be dreaming that he has hands. Second, the premises of Moorean argument remain insufficient in convincing the skeptic who would not agree with its conclusion. And finally, the skeptic might allege that Moorean premises lack proof in order to constitute as ‘knowledge’.

Another response to skepticism is argued by “Relevant Alternatives” theory, which basically says that “the main ingredient that must be added to true belief to make knowledge is that one be in a position to rule out all the relevant alternatives to what one believes” (DeRose, 1999, p. 14). What underlies the BIV argument is that since we cannot discriminate between our actually having hands and not being a BIV, we don’t know that we have hands. According to the relevant alternative theorist, this discrimination is not relevant anymore because our being a BIV is not a relevant alternative to our having hands. Thus, we can deduce that we know we have hands.

Accordingly, the BIV argument can be constructed as follows[3]:

(1)   You know you have hands.
(2)   You know that your having hands entails your not being a BIV.
(3)   You don’t know that you are not a BIV.

This argument rejects the second premise of BIV argument and asserts that you know you have hands though you don’t know you are not a BIV. This, in turn, implies that this theory denies the “Closure Principle”, which basically says that if S knows p, and p entails q; then S knows q. Hence, the main concern that can be raised by a skeptic against relevant alternatives theory is its denial of this intuitively appealing principle. Another important problem for this approach is the lack of a principled basis for what constitutes relevant and irrelevant alternatives.

The contextualist response to BIV argument deploys a different approach and focuses on the use of the word “know” in differing contexts. The utterance of “I know” can be ascribed freely to knowledge in low-standard settings, but cannot be done so liberally in high-standard settings. One can ask what the point is epistemologically in distinguishing between high and low-standard settings? The point is that the skeptical argument creates such a context that we count no more as “knowers” even when we utter such a straightforward sentence as “I know I have hands”. The skeptic’s demanding high standards raise questions such as “how do I know my having hands?”, “How do I know that I’m not a BIV who has the same sensory experiences as a human-being?” On the other hand, in a non-philosophical sense, I ordinarily do know that I have hands and cannot be deemed false in claiming so. Since contextualism employs two types of contexts, it resolves this seemingly paradox and truth-condition holds in both settings.

Thus, contextualism is a plausible argument and preserves the “Closure Principle”, which holds in both high and low-standard settings:

a.      If the meaning of “know” is set by low standards, I know that I have hands and I know that I’m not a BIV.

b.     If the meaning of “know” is set by high standards, I don’t know that I have hands and I don’t know that I’m not a BIV.

The main criticism against contextualism is that since high-standard settings allow the use of skeptic’s argument asserting “I don’t know”, it makes considerable concessions to skepticism. Another objection is that people are not strictly context-sensitive, which implies that the way they use the word “know” is not determined at all times. Besides, the way contextualism assumes strict context-sensitivity ignores people’s intention when they utter the word “know”.

In summary, skeptical argument seems to enjoy a higher degree of plausibility and soundness in comparison to responses raised against it. The strength of the argument mainly stems from the fact that the skeptical hypothesis is such that “…we cannot rule out her hypothesis, that it’s possible that her hypothesis is true, or that we don’t know that her hypothesis is false.” (DeRose, 1999, p. 2)




BIBLIOGRAPHY
DeRose, Keith (1999), ‘Responding to Skepticism’, Oxford University Press.
Steap, Matthias (2005), ‘Epistemology’, The Stanford Encyclopedia of Philosophy http://plato.stanford.edu/entries/epistemology/, accessed June 30, 2014.
Speaks, Jeff (2004), ‘Moore’s Response to Skepticism’, http://www3.nd.edu/~jspeaks/courses/mcgill/370/Moore-skepticism.pdf, accessed June 30, 2014.
DeRose, Keith (1999), ‘Contextualism: An Explanation and Defense’, http://fitelson.org/epistemology/derose.pdf, accessed July 4, 2014.





[1] Steap, Matthias (2005), ‘Epistemology’, The Stanford Encyclopedia of Philosophy http://plato.stanford.edu/entries/epistemology/, accessed June 25, 2014
[2] Steap, Matthias (2005), ‘Epistemology’, The Stanford Encyclopedia of Philosophy http://plato.stanford.edu/entries/epistemology/, accessed June 25, 2014
 [3] Steap, Matthias (2005), ‘Epistemology’, The Stanford Encyclopedia of Philosophy http://plato.stanford.edu/entries/epistemology/, accessed June 25, 2014

27 Ağustos 2014 Çarşamba

Socratic Irony and Neuroscience

Socratic Irony and Neuroscience


"The philosopher Socrates lived from 469 to 399 B.C. Although he is one of history’s most famous philosophers—arguably the most famous—he never wrote a word, unless we count a poem that he wrote in prison in Athens while awaiting execution. Why, you ask, was someone so important put to death? We know a great deal about the events leading up to his execution, mainly from an amazing document that survives, called the Apology. It was written by Plato and purports to be a recounting of what Socrates said in his defense at his trial. But, trial for what you ask, what was he charged with? The official charge was impiety, which to the Athenians at that time meant roughly that he was not a good citizen. That charge consisted of three counts: First, Socrates was charged with not worshipping the gods of Athens, second, he was charged with creating new gods, and third, he was charged with corrupting the youth. The last charge came about because many young men would follow Socrates around as he questioned the leading citizens of Athens, or anyone who claimed to have knowledge. The records of these interactions are part of what are known as the platonic dialogues, marvelous works of literature produced by his student Plato that depict what Socratic questioning was like. In them, Socrates shows via questioning that the person he is talking with who is claiming to have knowledge really doesn’t possess it, since he contradicts himself, or is simply unable to answer Socrates’ questions adequately..."

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Socratic Irony and Neuroscience