Again on Descartes' Method
Descartes method of doubting exposed in the Mediations worked in the following way. His intention was to doubt every proposition he was able to. For that he used two conjectures: the conjecture of the dream, and the conjecture of the evil demon. All his knowledge can be just a dream or all his knowledge can be a big lie because some evil demon is devoted to deceive him. Descartes’s point with these two conjectures was to show their bizarreness. He needed a measure of certainty that goes beyond everything, even reaching the incredible and the bizarre. Read More...
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Berkeley between Malebranche and Locke
The role of Malebranche in understanding Berkeley. Malebranche, a follower of Descartes, very influential in France, is important in understanding Berkeley. Malebranche understands ‘what is it for one thing to cause another’ in terms of necessity; it must be, when A happens, B necessary follows. Why is this? Because the only real cause in universe is God, and God sustains the world by recreating it every instant (see Malebranche 1688, 1.10; 2.4; 3.5; 3.16).
Revised Occasionalism
Read More...Hume on Cause and Effect
According to Hume ‘cause and effect’ is one of the three principles of connexion among ideas (Hume 1902, III) on which all our reasonings are founded (Hume 1902, IV.1). This constant conjoining of objects/ideas is known by us humans only by experience (Hume 1902, IV.1; Russell 2009, 532; Moore 2011, 134). Our minds cannot discover the effect in the cause thorough scrutiny; this is so because the effect is ‘totally different from its cause’ (Hume 1902, IV.1; also Moore 2011, 133). They are distinct. Their connection is ‘not logical’ and there is nothing in A which should lead to produce B (Russell 2009, 532). Thus, this inference is not determined by reason but from experience (Russell 2009, 532).
Cause, Effect and Reasoning
Read More...Leibniz on God and the World
The main outlook on God, by Leibniz, in his Discourse on Metaphysics, is given towards the end of his argument when he says that ‘we must think of God not only as the root cause of all substances and of all beings, but also as the leader of all persons or thinking substances, or as the absolute monarch of the most perfect city or republic - which is what the universe composed of the assembled totality of mind is’ (Leibniz 1686, 35). To this I have to add what he says at the beginning of his argument that ‘God is absolutely perfect being’ (Leibniz 1686, 1). The perfection of God applies to his power, knowledge, wisdom, and actions; they are of highest degree, he has them in ‘unlimited form’ (Leibniz 1686, 1). These three metaphors of ‘root cause’, ‘leader,’ and ‘absolute monarch’ give me the structure of the answer to the question ‘What is God?’ and the related terms of ‘all substances,’ ‘thinking substances,’ and ‘the most perfect city’ give me the elements of the answer to the second question of this assignment 'What philosophical problems is Leibniz working through his contemplation of God?'
What is God?
Read More...God in Berkeley's Philosophy
The role of God in Berkeley philosophy is that of the foundation of existence. Everything that exists, exists because exists in the mind of the Eternal Spirit/God. In Berkeley’s words this is expressed as follows: ‘All the bodies which compose the mighty frame of the world, have not any subsistence without a mind, that their being is to be perceived or known; that consequently so long as they are not actually perceived by me, or do not exist in my mind or that of any other created spirit, they must either have no existence at all, or else subsist in the mind of some Eternal Spirit’ (Berkeley 1710, I.6).