Skip to main content

calculus and how we use the notion of the possible infinite to get an essential insight; the concept of truth

The concept of the integral is introduced by asking the student to imagine breaking the area under a curve into smaller and smaller parts (each of which is a column whose width is delta x or change in x) and then figure out how, as delta x (the change in the value of x) approaches zero and then number of columns (each of whose width is delta x) approaches infinity, ... how one better forms an approximation of the area under the curve.  This series of approximations is then superseded by an insight into another a formula that can more simply calculate for the area of that curve.

It might be helpful to see this process as illustrative of how we use our imagination to stretch our experience and thereby arrive at new insights that go beyond possible experience.  Also, it illustrates how the notion of the infinite is at work in the formation of new concepts.

Let's try to apply it to our concept of truth: we think that claim which is obvious to ourselves and those we know as true.  We might stretch that to include folks who have come before and those who have come afterwards, and believe or know that they would agree with us the truth of the claim we have in mind.  We might stretch it further to any sort of rational being, including those we lack the imagination to conceive of.  We might stretch it further to any possible rational being would think about that same claim.  To say that this claim is true in the strongest sense of that word is to relate it to all this and say, yes, they would recognize what I recognize when I say that it is true.

Comments

Popular posts from this blog

P F Strawson's Freedom and Resentment: the argument laid out

Here is a summary and comments on the essay Freedom and Resentment by PF Strawson.  He makes some great points, and when he is wrong, it is in such a way as to clarify things a great deal.  My non-deterministic position is much better thanks to having read this.  I’ll summarize it in this post and respond in a later one. In a nutshell: PFS first argues that personal resentment that we may feel toward another for having failed to show goodwill toward us would have no problem coexisting with the conviction that determinism is true.  Moral disapprobation, as an analog to resentment, is likewise capable of coexisting with deterministic convictions. In fact, it would seem nearly impossible for a normally-constituted person (i.e., a non-sociopath) to leave behind the web of moral convictions, even if that person is a determinist.  In this way, by arguing that moral and determinist convictions can coexist in the same person, PFS undermines the libertarian argument ...

Dembski's "specified compexity" semiotics and teleology (both ad intra and ad extra)

Integral to Dembski's idea of specified complexity (SC) is the notion that something extrinsic to evolution is the source of the specification in how it develops. He compares SC to the message sent by space aliens in the movie "Contact." In that movie, earthbound scientists determine that radio waves originating in from somewhere in our galaxy are actually a signal being sent by space aliens. The scientists determine that these waves are a signal is the fact that they indicate prime numbers in a way that a random occurrence would not. What is interesting to me is the fact that Dembski relies upon an analogy with a sign rather than a machine. Like a machine, signs are produced by an intelligent being for the sake of something beyond themselves. Machines, if you will, have a meaning. Signs, if you will, produce knowledge. But the meaning/knowledge is in both cases something other than the machine/sign itself. Both signs and machines are purposeful or teleological...

Daniel Dennett, disqualifying qualia, softening up the hard problem, fullness of vacuity, dysfunctional functionalism

Around track 2 of disc 9 of Intuition Pumps , Dennett offers what I would call an argument from vacuity.  He argues that David Chalmers unwittingly plays a magic trick on himself and others by placing a set of issues under the one umbrella called the "hard problem of consciousness." None of these issues is really , in Dennett's opinion, a hard problem.  But in naming them thus, Chalmers (says Dennett) is like a magician who seems to be playing the same card trick over and over again, but is really playing several different ones.  In this analogy, expert magicians watch what they think is the same trick played over and over again.  They find it unusually difficult to determine which trick he is playing because they take these performances as iterations of the same trick when each is  in fact different from the one that came before.  Furthermore, each of the tricks that he plays is actually an easy one, so it is precisely because they are looki...