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ISBN-10: 0195337719

ISBN-13: 9780195337716

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Yet again, Russell may be thought of as an earlier promulgator of this idea, which made him restrict the scope of our neat-thinking (we, the non omniscient) to those few items vis-à-vis which we are Godlike, where we know it all. , famously, Saul Kripke on my own pain). thi nki ng-ab out v er s u s k n owin g - wh ic h 43 In contrast, Descartes did not think we are omniscient vis-à-vis our sensations. In spite of a strong press to the contrary, Descartes is no friend of complete-and-perfect knowledge of any subject matter—not about the self, not in mathematics, not about God.

Not purely material but not material-free either. None of these information-traces would have existed without a material basis. None would have existed without being causally generated by the specific material channel from which they actually were induced (on which generation, we enlarge in our fifth and last principle). So, though not purely material, these information-traces, whether in the brain or the mind, do depend for their existence on the material world (and specifically in the last leg, certain molecular alignments) while not being identical to material things (stuff).

And so we are back here with predicative representationalism. For man (and other such finite beings) representationalism is inescapable. 6 I would like it noted that the thesis we confront here is not the following “inevitable” thesis we encountered above: whenever I think, I think in a certain way (just as when I touch, I touch in some way or other). The inevitable thesis is really two theses in one. First, the general necessity thesis: it must be the case that when I think of the sun, I think in a certain way (or other), though no particular way is forced on my thinking.

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Almog - Cogito


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