Hey David,

My two definitions:

1) Metaphysics is the general framework, or understanding, or set of 
assumptions, that people unconsciously (with various degrees of 
self-consciousness) interpret, or see, or live in the world. As an activity, it 
is the attempt to make the unconscious self-conscious (this activity is also 
known in some circles as "philosophy").

2) Metaphysics is the branch of philosophy that attempts to display the basic, 
universal, ahistorical underpinnings of reality (this activity is also 
sometimes known in some circles as "Platonism," and in a few circles the 
acronymic "SOM").

David said:
Can I suggest a possible number three, or is it a better number 1:

Metaphysics is about the study, criticism and human invention of the most basic 
categories we use to understand our experience (to talk about the 'world' is to 
start making such categorial assumptions, of course, so is 'experience'). These 
categories change and have a history. Undertaking critical metaphysics suggests 
that we cannot do without such categories as opposed to certain naive forms of 
empiricism and positivism and naturalism that assume that we can do without 
them.

Matt:
Yeah, I would include what you said under my first definition.  Better?  Eh.  I 
was trying to be general and wide enough to include a lot of individuals' 
self-understandings of metaphysics, and your's fits nice in the encoded "set of 
assumptions."  But other people might not like your use of "categories": it 
will seem too blocky to them.  That's why I included the more squishy 
"understanding."

Matt said:
I'm not sure what's supposed to be causally independent of physics.  This seems 
to me to suggest that we cannot give a physical description of everything, but 
I'm pretty sure that if you can't give a physical description of a thing, it 
doesn't exist.

David said:
A printed poem is a physical thing, but do physical descriptions give a full 
description of its existence?

Matt:
No.  I'm pretty sure I didn't say anything about "full description."  I was 
just saying that if a thing doesn't have a physical description amongst its 
many possible descriptions, it's fair enough to say it doesn't exist.

David said:
What is this weird platonic desire to identify certain aspects of our 
experience as non-existing? If we can talk about something it exists.

Matt:
Yeah, that's what I said, right after you clipped me above--

"But all that this physicalism excludes--so far as I can see--are kinds of 
magic, for instance a God that can willy-nilly interrupt the causal order of 
things, so-called miracles.  God can exist, because as a pragmatist I think 
that as long as it is useful to talk about God, He exists--and we can give a 
physical description of our talking and writing."

I apologize if that was confusing.

I've noticed something about our relationship: you nip at my heels a lot, 
David, but what I'm constantly caused to wonder is whether you have something 
you want to bite me about, or whether you just like to nip me.  A "keeping me 
honest" kind of thing.  

What do want me to say?  I'm a non-reductive physicalist.  I think reductionism 
was the problem, not physicalism, because I take physicalism to be "whatever it 
is science comes up with as a description".  I know you don't like Rorty's 
philosophy of science, but most of the time you just pick at things you already 
know my, and Rorty's, answer to, as if you just want to hear us say it again.

Yes, we are pragmatists who think that science is awesome and poetry is 
awesome.  We think philosophy as Sellars thought of it, as seeing things, it 
the broadest sense of the term, hang together, in the broadest sense of the 
term.  We'll talk using any particular terms we need, "experience," "language," 
"metaphysics," "God," "mind," etc., but sometimes we insist on some terms over 
others to avoid problems (just like we avoid swearing when talking to our 
mothers).

Is there something you wanted to talk about?

Matt
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