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| Luther Pins theses to chapel.. Protestant Reformation begins |
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| Henry VIII begins the Church of England |
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| Essay Concerning Human Understanding |
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| Descartes 3 Stages of Doubt |
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1. Doubting the Senses
2. Distinguishing dreams and reality
3. Evil genius (or deceiver) |
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| Descartes' Cogito Argument |
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| Even if I am being deceived about existence, I still have to exist to be deceived |
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| Descartes' Three Types of Ideas |
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1. Innate
2. Acquired through Experience
3. Produced by ourselves |
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| Descartes' Argument for God's Existence |
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1. Something cannot be derived from nothing. In other words, all effects (including ideas) are caused by something
2.There must be at least as much reality in the cause as the effect.
3. I have an idea of God (as an infinitely perfect substance)
4. The idea is the effect that was caused by something
5. Though I am a substance, I am finite and imperfect, thus I could not cause an idea of a perfect and infinite God
6. Only an infinite and perfect being could be the cause of such an idea
7. Therefore, God exists. |
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| Descartes' Argument for the Reality of the External World |
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1. He feels a strong inclination to believe in an external world
2. God must have given him this inclination
3. If the things did not exist, than God would be a deceiver
4. But, God isn't a deceiver, he is perfect.
5. Therefore, the external world exists |
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| Hobbes Psychological Egoism |
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- we are only motivated by self-interest
- we fear death and love life
- state of nature is war
- competition and mistrust (ex. man locks his door and even chest)
- all people are overall equal, even though some have advantages (ex. weak kills strong through stealth) |
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1. Give up the right to do to others (i.e. liberties) what you don't want them to do to you (ex. revenge)
2. Seek peace and prepare for war
** Ex. If I do not want someone to kill me then I have to give up the right to kill someone else |
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| Hobbes' Justice, Law and Common Power |
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- There is no common power>so there are no laws>so there is no justice (right or wrong)
- Common power sets up the laws, which define right and wrong (justice) |
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- Simple ideas are indefinable (can be seen but not named); 4 total ideas
1. One sense (things come by only one sense
2. More than one sense (shape, motion, number)
3. Reflection (memory, reasoning, faith)
4. Sense and Reflection (pleasure or pain, existence) |
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- complex ideas are definable and have names; 3 total ideas
--Modes: belongs to a substance or describes a substance
1. Simple Modes (color OF something, shapes, numbers)
2. Mixed Modes (Justice, murder, difficult to describe, not seen by the senses, combination of simple modes)
3. Substance (anything physical, can exist on its own, humans, gold)
-- modes need substance |
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| Locke's Primary Qualities |
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- really do resemble patterns existing in the object (materials not only appear shaped but have a shape)
- quantitative (length, width, height) |
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| Locke's Secondary Qualities |
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| - do not resemble anything actually in the object (color, heat/cold, sound, taste) |
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| Locke's Types of Knowledge |
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1. Identity and Difference
2. Co-Existence (oranges are sweet, gold is malleable
3. Real Existence (really exists in the world) |
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| Locke's Degrees of Knowledge |
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1. Intuitive
2. Demonstrative
3. Sensitive |
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| Locke's Theory of True and False Ideas |
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1. Conforming to the mind of others
2. Conformity to real existence
3. Conformity to essence |
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| Locke's Notion of Free Will |
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| We are guided by passions but have to ability to not act on a desire. We can then step back and evaluate future consequences. |
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Reason: discovery of certainty or probability based on natural faculties
Faith: past and future (moses or resurrection), cannot know based on senses |
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1. Sense
2. Reflection
3. Imagination and memory |
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- does not deny objects or perceptions are real, only that they must exist in some mind
- experience is mind dependent |
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| Berkeley's Usual and Alternative Positions |
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Usual: for something to exist, it had to exist in some mind, somewhere
Alternative: something that has existed in my mind still exists (I saw a desk, but it is still there after I leave the room) |
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| Berkeley: Impossibility of conceiving the un-conceived |
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| - if you can conceive something, and do so, it by definition is cannot be unconceivable |
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| His mind conceives all that exists, thereby granting existence to all that exists |
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| when we experience approval or disapproval that is not based on self-interest |
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| Hutcheson: Moral and Natural Goods and Evils |
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Moral: We esteem goods and despise or resent evils
Natural: Envy goods and pity evils |
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| Hutcheson: Against Psychological Egoism |
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| We recognize right and wrong regardless of whether it is good for us |
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| Hume's Impressions and Ideas |
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impressions or sense and impressions of reflection (ideas)
- emotions, talkin to someone and listening (similar to Berkeley's imagination/memory)
Differences:
1. Impression are found through the sense and are therefore stronger
2. Impressions are vivid and lively but ideas are more vague |
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| Hume's Principles of Association |
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1. Resemblance (look similar or in ideas through words)
2. Contiguity (things that touch each other or are near spatially
3. Cause and Effect |
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- not everything will have a cause, but is based on custom or habit
1. necessary connection: he doubts causality because of our habits to believe it
- future resembling the past is a (circular notion)
- we do not experience it empirically
- we only believe it because of combination of succession and constant conjecture
2. Succession (ex. I see the match light up before its starts the firs
3. Constant Conjunction (ex. every time I take ibuprofen the headache goes away |
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| Hume: Relations of Ideas and Matter of Fact |
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1. Matters of Fact=something you have to confirm before you know it
- empirical statements have be verified by empirical experiences
- there is never a contradiction once it is confirmed (who is going to win the race?)
2. Relation of Ideas
- you can know this ahead of time
- necessary truths, the denial of which is a contradiction (ex. triangle=3 sides, 2+2=4) |
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- We cannot know there is a cause to every effect because we do not always experience the cause and cannot prove it's existence because it is in the past
- Circular Argument: cannot assume the effects will always have causes arguing that the future will be like the past because the future has always been like the past is a circular argument. |
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