Ryan Nichols
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199276912
- eISBN:
- 9780191707759
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199276912.001.0001
- Subject:
- Philosophy, History of Philosophy
The thesis that the mind cannot directly apprehend features of the physical world — what Thomas Reid calls the Way of Ideas — is a staple of Early Modern philosophical tradition. This commitment to ...
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The thesis that the mind cannot directly apprehend features of the physical world — what Thomas Reid calls the Way of Ideas — is a staple of Early Modern philosophical tradition. This commitment to the direct awareness of, and only of, mental representations unifies the otherwise divergent philosophical systems of Rationalists and Empiricists. Thomas Reid battles against this thesis on many fronts, in particular over the nature of perception. This book lays the groundwork for Reid's theory of perception by developing Reid's unheralded argument against a representational theory of thought, which this book applies to the discussion of the intentionality of perceptual states and Reid's appeal to ‘signs’. Reid's efforts to preserve common sense epistemic commitments also lead him to adopt unique theories about our concepts of primary and secondary qualities, and about original and acquired perceptions. About the latter pair, the book argues that most perceptual beliefs depend for their justification upon inferences. The Way of Ideas holds that sensations are objects of awareness and that our senses are not robustly unified. This book develops Reid's counter-proposals by examining his discussion of the evolutionary purpose of sensations, and the nature of our awareness of sensations, as well as his intriguing affirmative answer to Molyneux's questions.Less
The thesis that the mind cannot directly apprehend features of the physical world — what Thomas Reid calls the Way of Ideas — is a staple of Early Modern philosophical tradition. This commitment to the direct awareness of, and only of, mental representations unifies the otherwise divergent philosophical systems of Rationalists and Empiricists. Thomas Reid battles against this thesis on many fronts, in particular over the nature of perception. This book lays the groundwork for Reid's theory of perception by developing Reid's unheralded argument against a representational theory of thought, which this book applies to the discussion of the intentionality of perceptual states and Reid's appeal to ‘signs’. Reid's efforts to preserve common sense epistemic commitments also lead him to adopt unique theories about our concepts of primary and secondary qualities, and about original and acquired perceptions. About the latter pair, the book argues that most perceptual beliefs depend for their justification upon inferences. The Way of Ideas holds that sensations are objects of awareness and that our senses are not robustly unified. This book develops Reid's counter-proposals by examining his discussion of the evolutionary purpose of sensations, and the nature of our awareness of sensations, as well as his intriguing affirmative answer to Molyneux's questions.
C. Stephen Evans
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199217168
- eISBN:
- 9780191712401
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199217168.001.0001
- Subject:
- Religion, Theology, Philosophy of Religion
This book introduces the concept of theistic natural signs. It argues that these signs, the concept of which comes from a modified and expanded account of Reidian natural signs, provide sufficient ...
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This book introduces the concept of theistic natural signs. It argues that these signs, the concept of which comes from a modified and expanded account of Reidian natural signs, provide sufficient evidence to support belief in God for at least some people. The book first explains the Reidian account of natural signs and adapts that account to provide the framework for theistic natural signs. The book then argues that theistic natural signs provide the intuitions that undergird many of the cosmological, teleological, and moral arguments for God's existence. Cosmic wonder, beneficial order, perception of the self as a responsible and accountable moral agent, and perception of the value of the human person are four natural signs that the book considers at length. It is argued that theistic natural signs should be consistent with the Pascalian constraints formalized in the Wide Accessibility and Easy Resistibility principles, and that each of the four signs mentioned does meet those standards. While it is not argued that theistic natural signs provide a conclusive proof for God, it is maintained that they do provide significant evidence for anyone whose epistemic stance is sufficient to avoid general skepticism. Even though these natural signs, taken alone, may lead only to a thin theism and do not provide what is necessary for a meaningful faith in God, they do provide important overall support for theism.Less
This book introduces the concept of theistic natural signs. It argues that these signs, the concept of which comes from a modified and expanded account of Reidian natural signs, provide sufficient evidence to support belief in God for at least some people. The book first explains the Reidian account of natural signs and adapts that account to provide the framework for theistic natural signs. The book then argues that theistic natural signs provide the intuitions that undergird many of the cosmological, teleological, and moral arguments for God's existence. Cosmic wonder, beneficial order, perception of the self as a responsible and accountable moral agent, and perception of the value of the human person are four natural signs that the book considers at length. It is argued that theistic natural signs should be consistent with the Pascalian constraints formalized in the Wide Accessibility and Easy Resistibility principles, and that each of the four signs mentioned does meet those standards. While it is not argued that theistic natural signs provide a conclusive proof for God, it is maintained that they do provide significant evidence for anyone whose epistemic stance is sufficient to avoid general skepticism. Even though these natural signs, taken alone, may lead only to a thin theism and do not provide what is necessary for a meaningful faith in God, they do provide important overall support for theism.
Ryan Nichols
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199276912
- eISBN:
- 9780191707759
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199276912.003.0002
- Subject:
- Philosophy, History of Philosophy
This chapter identifies and explains several features of Reid's methodology. It begins by assessing just what it means to say that Reid adopts a Newtonian method. For Reid, this means that he adopts ...
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This chapter identifies and explains several features of Reid's methodology. It begins by assessing just what it means to say that Reid adopts a Newtonian method. For Reid, this means that he adopts a hands-on model of inquiry into the mind and the mind's relationship to the body. This commitment marks a vital difference between Reid and his so-called British ‘Empiricist’ predecessors. A brief look at the Inquiry's essay on vision reveals that he takes the role of observation more sincerely than most of his predecessors.Less
This chapter identifies and explains several features of Reid's methodology. It begins by assessing just what it means to say that Reid adopts a Newtonian method. For Reid, this means that he adopts a hands-on model of inquiry into the mind and the mind's relationship to the body. This commitment marks a vital difference between Reid and his so-called British ‘Empiricist’ predecessors. A brief look at the Inquiry's essay on vision reveals that he takes the role of observation more sincerely than most of his predecessors.
Ryan Nichols
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199276912
- eISBN:
- 9780191707759
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199276912.003.0003
- Subject:
- Philosophy, History of Philosophy
This chapter focuses on the nature of conceptual awareness. Reid characterizes the type of conceptual awareness of interest to his theory of perception as a special subspecies of conception, what he ...
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This chapter focuses on the nature of conceptual awareness. Reid characterizes the type of conceptual awareness of interest to his theory of perception as a special subspecies of conception, what he calls apprehension. Apprehension is responsible for the presentation of mind-independent objects directly to the mind. Reid describes the conceptual state that apprehension produces as an ‘immanent act of the mind’. This is an intentional state because it necessarily takes objects. Apprehensions thus differ from other mental states, such as moods, which are not intentional.Less
This chapter focuses on the nature of conceptual awareness. Reid characterizes the type of conceptual awareness of interest to his theory of perception as a special subspecies of conception, what he calls apprehension. Apprehension is responsible for the presentation of mind-independent objects directly to the mind. Reid describes the conceptual state that apprehension produces as an ‘immanent act of the mind’. This is an intentional state because it necessarily takes objects. Apprehensions thus differ from other mental states, such as moods, which are not intentional.
Ryan Nichols
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199276912
- eISBN:
- 9780191707759
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199276912.003.0001
- Subject:
- Philosophy, History of Philosophy
This chapter begins by outlining the main goal of this book, which is to determine the content of Reid's theory of perception. This theory includes his analyses of: the intentionality of cognition, ...
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This chapter begins by outlining the main goal of this book, which is to determine the content of Reid's theory of perception. This theory includes his analyses of: the intentionality of cognition, the senses themselves, sensory experience, the nature of secondary and primary qualities, and the formation of conceptual content in perceptual belief. Reed's philosophical development is then discussed. An overview of the subsequent chapters is presented.Less
This chapter begins by outlining the main goal of this book, which is to determine the content of Reid's theory of perception. This theory includes his analyses of: the intentionality of cognition, the senses themselves, sensory experience, the nature of secondary and primary qualities, and the formation of conceptual content in perceptual belief. Reed's philosophical development is then discussed. An overview of the subsequent chapters is presented.
C. Stephen Evans
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199217168
- eISBN:
- 9780191712401
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199217168.003.0002
- Subject:
- Religion, Theology, Philosophy of Religion
This chapter explicates the concept of a natural sign. The original Reidian concept of a natural sign is either a sensation or a perception that is causally linked “upstream” to what the sign ...
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This chapter explicates the concept of a natural sign. The original Reidian concept of a natural sign is either a sensation or a perception that is causally linked “upstream” to what the sign signifies and “downstream” to the generation of a characteristic judgment. The author extends Reid's work to consider the idea of a “theistic natural sign.” A theistic natural sign ought to be something that is connected both to God and to a human disposition to believe in God. He argues that both widespread belief in God and current cognitive science are consistent with the claim that theistic signs exist. Finally, he argues that theistic natural signs might be understood as either (a) non‐propositional grounds on which belief in God is warranted, or (b) non‐propositional (or, perhaps, even propositional) evidence for the fact of God's existence. He remains neutral between these competing views.Less
This chapter explicates the concept of a natural sign. The original Reidian concept of a natural sign is either a sensation or a perception that is causally linked “upstream” to what the sign signifies and “downstream” to the generation of a characteristic judgment. The author extends Reid's work to consider the idea of a “theistic natural sign.” A theistic natural sign ought to be something that is connected both to God and to a human disposition to believe in God. He argues that both widespread belief in God and current cognitive science are consistent with the claim that theistic signs exist. Finally, he argues that theistic natural signs might be understood as either (a) non‐propositional grounds on which belief in God is warranted, or (b) non‐propositional (or, perhaps, even propositional) evidence for the fact of God's existence. He remains neutral between these competing views.
Anna Wierzbicka
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780195368000
- eISBN:
- 9780199867653
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195368000.003.0008
- Subject:
- Linguistics, Semantics and Pragmatics
Common sense is one of the central values of Anglo culture reflected in the English language. This chapter begins by demonstrating the importance of this value for speakers of English by examining ...
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Common sense is one of the central values of Anglo culture reflected in the English language. This chapter begins by demonstrating the importance of this value for speakers of English by examining two areas of language use: book titles and the language of the law. It then discusses the meaning of common sense in contemporary English, Thomas Reid and the origin of English common sense, and common sense and the British Enlightenment.Less
Common sense is one of the central values of Anglo culture reflected in the English language. This chapter begins by demonstrating the importance of this value for speakers of English by examining two areas of language use: book titles and the language of the law. It then discusses the meaning of common sense in contemporary English, Thomas Reid and the origin of English common sense, and common sense and the British Enlightenment.
Alexander Broadie
- Published in print:
- 2008
- Published Online:
- March 2012
- ISBN:
- 9780748616275
- eISBN:
- 9780748652471
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748616275.003.0009
- Subject:
- Philosophy, History of Philosophy
This chapter considers a few ingredients that are arguably central to the common sense philosophy, and indicates some consequent problems concerning the question of membership of the Scottish school, ...
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This chapter considers a few ingredients that are arguably central to the common sense philosophy, and indicates some consequent problems concerning the question of membership of the Scottish school, starting by addressing the work by Thomas Reid. Reid does not undertake a definition of ‘mind’, but he says enough to indicate what he is writing about: ‘By the mind of a man, we understand that in him which thinks, remembers, reasons, wills’. A brief consideration of the point that the theorists of ideas appropriated terms in common currency and put those terms to uncommon use is presented. The chapter then reviews Reid's theory of perception, dealing first with perception in general and then turning to visual perception in order to note a major achievement of his. It finally reports the contributions made by Henry Home, George Campbell, Dugald Stewart and Sir William Hamilton.Less
This chapter considers a few ingredients that are arguably central to the common sense philosophy, and indicates some consequent problems concerning the question of membership of the Scottish school, starting by addressing the work by Thomas Reid. Reid does not undertake a definition of ‘mind’, but he says enough to indicate what he is writing about: ‘By the mind of a man, we understand that in him which thinks, remembers, reasons, wills’. A brief consideration of the point that the theorists of ideas appropriated terms in common currency and put those terms to uncommon use is presented. The chapter then reviews Reid's theory of perception, dealing first with perception in general and then turning to visual perception in order to note a major achievement of his. It finally reports the contributions made by Henry Home, George Campbell, Dugald Stewart and Sir William Hamilton.
Ernest Sosa
- Published in print:
- 2009
- Published Online:
- October 2011
- ISBN:
- 9780199217250
- eISBN:
- 9780191696053
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199217250.001.0001
- Subject:
- Philosophy, Metaphysics/Epistemology
This book argues for a reflective virtue epistemology based on a kind of virtuous circularity that may be found explicitly or just below the surface in the epistemological writings of Descartes, ...
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This book argues for a reflective virtue epistemology based on a kind of virtuous circularity that may be found explicitly or just below the surface in the epistemological writings of Descartes, Moore, and now Davidson, who also relies crucially on an assumption of virtuous circularity. Along the way various lines of objection are explored. Part I of this book considers historical alternatives to the view developed in Part II. It begins with G. E. Moore's legendary proof, and the epistemology that lies behind it. That leads to classical foundationalism, a more general position encompassing the indirect realism advocated by Moore. Next the book turns to the quietist naturalism found in David Hume, Ludwig Wittgenstein, and P. F. Strawson. After that comes Thomas Reid's common sense alternative. A quite different option is the subtle and complex epistemology developed by Wilfrid Sellars over the course of a long career. Finally, Part I concludes with a study of Donald Davidson's distinctive form of epistemology naturalized (as the book argues). The second part of the book presents an alternative beyond the historical positions of Part I, one that defends a virtue epistemology combined with epistemic circularity. This alternative retains elements of the earlier approaches, while discarding what was found wanting in them.Less
This book argues for a reflective virtue epistemology based on a kind of virtuous circularity that may be found explicitly or just below the surface in the epistemological writings of Descartes, Moore, and now Davidson, who also relies crucially on an assumption of virtuous circularity. Along the way various lines of objection are explored. Part I of this book considers historical alternatives to the view developed in Part II. It begins with G. E. Moore's legendary proof, and the epistemology that lies behind it. That leads to classical foundationalism, a more general position encompassing the indirect realism advocated by Moore. Next the book turns to the quietist naturalism found in David Hume, Ludwig Wittgenstein, and P. F. Strawson. After that comes Thomas Reid's common sense alternative. A quite different option is the subtle and complex epistemology developed by Wilfrid Sellars over the course of a long career. Finally, Part I concludes with a study of Donald Davidson's distinctive form of epistemology naturalized (as the book argues). The second part of the book presents an alternative beyond the historical positions of Part I, one that defends a virtue epistemology combined with epistemic circularity. This alternative retains elements of the earlier approaches, while discarding what was found wanting in them.
James Van Cleve
- Published in print:
- 2006
- Published Online:
- May 2010
- ISBN:
- 9780199276011
- eISBN:
- 9780191706110
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199276011.003.0003
- Subject:
- Philosophy, Metaphysics/Epistemology, General
This chapter explores the analogy proposed by Thomas Reid between testimony and sense perception. It begins by trying to arrive at a correct understanding of the two principles he identifies as ...
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This chapter explores the analogy proposed by Thomas Reid between testimony and sense perception. It begins by trying to arrive at a correct understanding of the two principles he identifies as fundamental to our acquiring information from others: the principles of veracity and credulity. Next, it investigates the similarities Reid finds between perception and testimony considered as mechanisms of belief formation. Finally, it investigates whether the analogy between perception and testimony can be extended from psychology into epistemology. In particular, it discusses whether beliefs based on testimony, like beliefs based on sense perception, may be regarded as epistemologically basic or foundational. It concludes that although Reid's answer is yes (testimonial fundamentalism), the correct answer is no (testimonial reductionism).Less
This chapter explores the analogy proposed by Thomas Reid between testimony and sense perception. It begins by trying to arrive at a correct understanding of the two principles he identifies as fundamental to our acquiring information from others: the principles of veracity and credulity. Next, it investigates the similarities Reid finds between perception and testimony considered as mechanisms of belief formation. Finally, it investigates whether the analogy between perception and testimony can be extended from psychology into epistemology. In particular, it discusses whether beliefs based on testimony, like beliefs based on sense perception, may be regarded as epistemologically basic or foundational. It concludes that although Reid's answer is yes (testimonial fundamentalism), the correct answer is no (testimonial reductionism).
James A. Harris
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199227044
- eISBN:
- 9780191739309
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199227044.003.0011
- Subject:
- Philosophy, History of Philosophy, Philosophy of Religion
This chapter describes the earliest responses to Hume’s account of justice, and gives particular attention to the responses of Henry Home (Lord Kames), Adam Smith, and Thomas Reid. Their obvious ...
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This chapter describes the earliest responses to Hume’s account of justice, and gives particular attention to the responses of Henry Home (Lord Kames), Adam Smith, and Thomas Reid. Their obvious differences notwithstanding, these three philosophers share the belief that something important is missing from Hume’s account: the fact that we ordinarily take the demands of justice to be strict and unconditional. The chapter describes the different ways in which Kames, Smith, and Reid seek to capture this aspect of the obligations of justice. While none of them makes appeal to principles of religion in the course of the argument against Hume, the influence of Joseph Butler can be discerned in each of their critiques. This gives reason to doubt that Francis Hutcheson is ‘the father of the Scottish Enlightenment’, or that at this time Scottish philosophy can be clearly differentiated and distinguished from English. It also calls into question whether Smith as a moral philosopher has more in common with Hume than with any other philosopher of the period.Less
This chapter describes the earliest responses to Hume’s account of justice, and gives particular attention to the responses of Henry Home (Lord Kames), Adam Smith, and Thomas Reid. Their obvious differences notwithstanding, these three philosophers share the belief that something important is missing from Hume’s account: the fact that we ordinarily take the demands of justice to be strict and unconditional. The chapter describes the different ways in which Kames, Smith, and Reid seek to capture this aspect of the obligations of justice. While none of them makes appeal to principles of religion in the course of the argument against Hume, the influence of Joseph Butler can be discerned in each of their critiques. This gives reason to doubt that Francis Hutcheson is ‘the father of the Scottish Enlightenment’, or that at this time Scottish philosophy can be clearly differentiated and distinguished from English. It also calls into question whether Smith as a moral philosopher has more in common with Hume than with any other philosopher of the period.
Ruth Savage (ed.)
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199227044
- eISBN:
- 9780191739309
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199227044.001.0001
- Subject:
- Philosophy, History of Philosophy, Philosophy of Religion
These studies explore themes and issues relating to religion, philosophy, and their interrelations, as they exercised British thinkers in the ‘long’ eighteenth century, while at the same time ...
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These studies explore themes and issues relating to religion, philosophy, and their interrelations, as they exercised British thinkers in the ‘long’ eighteenth century, while at the same time illustrating techniques of intellectual history in the early twenty-first century. They seek to further our understanding of the period when some of the most significant works in western philosophy were written, and of the influences that were then current, through fresh attention to primary sources. Some of the chapters are on individual persons or works, others on themes, but all demonstrate the breadth and diversity of philosophical thinking and its implications for reason and religious belief at a time of evolving theory and practice in science, politics, law, and theology. Influences to and from the Continent may also prove significant. The figures examined range from Locke and Hume to relatively little-known personalities who shed a different light on the intellectual environment of the time, such as Martin Clifford, Henry Scougal, Samuel Haliday, and Thomas Cooper. Others treated include John Toland, Bernard Mandeville, Francis Hutcheson, Joseph Butler, Henry Home (Lord Kames), Adam Smith, Joseph Priestley, Thomas Reid, and Dugald Stewart. New transcriptions of two pieces by Hume are included — a new letter illustrating his later attitude to politics, and his early essay on ethics and chivalry.Less
These studies explore themes and issues relating to religion, philosophy, and their interrelations, as they exercised British thinkers in the ‘long’ eighteenth century, while at the same time illustrating techniques of intellectual history in the early twenty-first century. They seek to further our understanding of the period when some of the most significant works in western philosophy were written, and of the influences that were then current, through fresh attention to primary sources. Some of the chapters are on individual persons or works, others on themes, but all demonstrate the breadth and diversity of philosophical thinking and its implications for reason and religious belief at a time of evolving theory and practice in science, politics, law, and theology. Influences to and from the Continent may also prove significant. The figures examined range from Locke and Hume to relatively little-known personalities who shed a different light on the intellectual environment of the time, such as Martin Clifford, Henry Scougal, Samuel Haliday, and Thomas Cooper. Others treated include John Toland, Bernard Mandeville, Francis Hutcheson, Joseph Butler, Henry Home (Lord Kames), Adam Smith, Joseph Priestley, Thomas Reid, and Dugald Stewart. New transcriptions of two pieces by Hume are included — a new letter illustrating his later attitude to politics, and his early essay on ethics and chivalry.
Mark A. Noll
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195151114
- eISBN:
- 9780199834532
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195151119.003.0006
- Subject:
- Religion, History of Christianity
By 1790, American Christians also embraced the “new moral philosophy,” a way of understanding their faith through “commonsense moral reasoning.” Because they came to believe that God had created ...
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By 1790, American Christians also embraced the “new moral philosophy,” a way of understanding their faith through “commonsense moral reasoning.” Because they came to believe that God had created humans with a capacity for moral reasoning, American Christians largely gave up the traditional, hierarchical arbiters of truth found in the established churches of Europe and took into their own hands the determination of religious truth and control of the churches.Less
By 1790, American Christians also embraced the “new moral philosophy,” a way of understanding their faith through “commonsense moral reasoning.” Because they came to believe that God had created humans with a capacity for moral reasoning, American Christians largely gave up the traditional, hierarchical arbiters of truth found in the established churches of Europe and took into their own hands the determination of religious truth and control of the churches.
Peter Kivy
- Published in print:
- 2003
- Published Online:
- November 2003
- ISBN:
- 9780199260027
- eISBN:
- 9780191597855
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199260028.003.0009
- Subject:
- Philosophy, Aesthetics
Deals with the influence of Hutcheson's theory of the sense of beauty on the aesthetic theory of the Scottish commonsense philosopher, Thomas Reid.
Deals with the influence of Hutcheson's theory of the sense of beauty on the aesthetic theory of the Scottish commonsense philosopher, Thomas Reid.
Knud Haakonssen
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199227044
- eISBN:
- 9780191739309
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199227044.003.0013
- Subject:
- Philosophy, History of Philosophy, Philosophy of Religion
Enlightenment natural jurisprudence in Scotland is commonly seen as a subject that quickly became old-fashioned and was rejected by the high Enlightenment, except as an introduction to university ...
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Enlightenment natural jurisprudence in Scotland is commonly seen as a subject that quickly became old-fashioned and was rejected by the high Enlightenment, except as an introduction to university study. This perception derives in part from a teleological notion of Enlightenment as a tally of ‘contributions’ towards modernity. This chapter argues that, at the time, natural jurisprudence was a modern, practically relevant subject right through the Enlightenment, as shown in teaching practice, publications, and the demands of the legal profession. Through an overview of the publications of natural law, it is argued that, while certainly an academic discipline, it was also part of the wider civic culture. This was made possible by the character of natural jurisprudence as not itself a definite philosophy, but a genre, or practical language, that could be employed by a variety of very different religious and philosophical doctrines according to the shifting demands of successive generations.Less
Enlightenment natural jurisprudence in Scotland is commonly seen as a subject that quickly became old-fashioned and was rejected by the high Enlightenment, except as an introduction to university study. This perception derives in part from a teleological notion of Enlightenment as a tally of ‘contributions’ towards modernity. This chapter argues that, at the time, natural jurisprudence was a modern, practically relevant subject right through the Enlightenment, as shown in teaching practice, publications, and the demands of the legal profession. Through an overview of the publications of natural law, it is argued that, while certainly an academic discipline, it was also part of the wider civic culture. This was made possible by the character of natural jurisprudence as not itself a definite philosophy, but a genre, or practical language, that could be employed by a variety of very different religious and philosophical doctrines according to the shifting demands of successive generations.
Gyula Klima
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195176223
- eISBN:
- 9780199871957
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195176223.003.0011
- Subject:
- Religion, Church History
This chapter provides a brief survey of Buridan’s reliabilist epistemology, contrasting it with skeptical challenges of his time, and comparing it with modern responses to similar skeptical ...
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This chapter provides a brief survey of Buridan’s reliabilist epistemology, contrasting it with skeptical challenges of his time, and comparing it with modern responses to similar skeptical challenges in modern philosophy, arguably stemming from the controversies of Buridan’s time. In particular, the chapter argues that the sort of “Demon-skepticism” modern readers are familiar with from Descartes was made conceptually possible precisely by the emergence of late-medieval nominalist semantics, and that the modern strategies responding to the skeptical challenge, exemplified by the works of Thomas Reid and most recently John Greco, originate in the epistemic principles of Buridan.Less
This chapter provides a brief survey of Buridan’s reliabilist epistemology, contrasting it with skeptical challenges of his time, and comparing it with modern responses to similar skeptical challenges in modern philosophy, arguably stemming from the controversies of Buridan’s time. In particular, the chapter argues that the sort of “Demon-skepticism” modern readers are familiar with from Descartes was made conceptually possible precisely by the emergence of late-medieval nominalist semantics, and that the modern strategies responding to the skeptical challenge, exemplified by the works of Thomas Reid and most recently John Greco, originate in the epistemic principles of Buridan.
Robert Audi
- Published in print:
- 2006
- Published Online:
- May 2010
- ISBN:
- 9780199276011
- eISBN:
- 9780191706110
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199276011.003.0002
- Subject:
- Philosophy, Metaphysics/Epistemology, General
This chapter concerns the nature of testimony, its relation to belief, justification, and knowledge, and its status as a source of all three. It argues that testimony-based beliefs are ...
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This chapter concerns the nature of testimony, its relation to belief, justification, and knowledge, and its status as a source of all three. It argues that testimony-based beliefs are non-inferential and, in that special sense, psychologically basic. Some of those non-inferential beliefs also constitute basic knowledge. Testimony is not, however, a basic source of knowledge. It has a kind of dependence on perception that precludes this. Testimony is also a source of justification, though it is non-basic for justification as well as for knowledge; but the chapter indicates some ways in which its role in giving us justification differs from its role in giving us knowledge. These and other ideas are then developed in comparison with Thomas Reid's theory of testimony. The chapter finally shows how testimony differs from such basic sources of knowledge and justification as perception and reason, but is nonetheless essential for human knowledge as we know it.Less
This chapter concerns the nature of testimony, its relation to belief, justification, and knowledge, and its status as a source of all three. It argues that testimony-based beliefs are non-inferential and, in that special sense, psychologically basic. Some of those non-inferential beliefs also constitute basic knowledge. Testimony is not, however, a basic source of knowledge. It has a kind of dependence on perception that precludes this. Testimony is also a source of justification, though it is non-basic for justification as well as for knowledge; but the chapter indicates some ways in which its role in giving us justification differs from its role in giving us knowledge. These and other ideas are then developed in comparison with Thomas Reid's theory of testimony. The chapter finally shows how testimony differs from such basic sources of knowledge and justification as perception and reason, but is nonetheless essential for human knowledge as we know it.
Keith Lehrer
- Published in print:
- 1990
- Published Online:
- October 2011
- ISBN:
- 9780198248507
- eISBN:
- 9780191681141
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198248507.003.0013
- Subject:
- Philosophy, Metaphysics/Epistemology, Philosophy of Mind
Thomas Reid articulated a theory of conception and belief which was a significant contribution in his day and which has contemporary relevance. Reid gives a central role to intentionality and ...
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Thomas Reid articulated a theory of conception and belief which was a significant contribution in his day and which has contemporary relevance. Reid gives a central role to intentionality and consciousness. He maintains that conception and belief presuppose an operation of the mind that is innate, part of our natural constitution, and interprets the original signs of sense. Reid's theory of belief is based on his theory of conception and meaning. This theory incorporates the division-of-labour theory of meaning. Reid anticipated modern theories of meaning, conception, and belief, especially causal theories, but his understanding of the role of consciousness in conception and belief renders his theory distinct from those of his modern rivals. He discovered that ordinary conception and belief presuppose consciousness of our mental activity and, therefore, that the human mind is essentially a metamind.Less
Thomas Reid articulated a theory of conception and belief which was a significant contribution in his day and which has contemporary relevance. Reid gives a central role to intentionality and consciousness. He maintains that conception and belief presuppose an operation of the mind that is innate, part of our natural constitution, and interprets the original signs of sense. Reid's theory of belief is based on his theory of conception and meaning. This theory incorporates the division-of-labour theory of meaning. Reid anticipated modern theories of meaning, conception, and belief, especially causal theories, but his understanding of the role of consciousness in conception and belief renders his theory distinct from those of his modern rivals. He discovered that ordinary conception and belief presuppose consciousness of our mental activity and, therefore, that the human mind is essentially a metamind.
Paul Wood
- Published in print:
- 2015
- Published Online:
- April 2015
- ISBN:
- 9780199560677
- eISBN:
- 9780191761300
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199560677.003.0012
- Subject:
- Philosophy, History of Philosophy
This chapter uses the career of Thomas Reid to challenge conceptions of the Scottish Enlightenment that take their lead from Hume’s version of the ‘science of man’. It illustrates the interplay of ...
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This chapter uses the career of Thomas Reid to challenge conceptions of the Scottish Enlightenment that take their lead from Hume’s version of the ‘science of man’. It illustrates the interplay of the human and the natural sciences in Reid’s work and, in so doing, suggests that we put the science back into the Scottish Enlightenment’s ‘science of man’. It traces the origins of what became known as ‘the common sense philosophy’ in Reid’s teaching at Aberdeen in the 1750s and in the discussions of the Aberdeen Philosophical Society from 1758 on. It shows that Euclid, Bacon, and Newton were just as important to the formulation of the common sense approach to the mind and its powers as Cicero and Shaftesbury.Less
This chapter uses the career of Thomas Reid to challenge conceptions of the Scottish Enlightenment that take their lead from Hume’s version of the ‘science of man’. It illustrates the interplay of the human and the natural sciences in Reid’s work and, in so doing, suggests that we put the science back into the Scottish Enlightenment’s ‘science of man’. It traces the origins of what became known as ‘the common sense philosophy’ in Reid’s teaching at Aberdeen in the 1750s and in the discussions of the Aberdeen Philosophical Society from 1758 on. It shows that Euclid, Bacon, and Newton were just as important to the formulation of the common sense approach to the mind and its powers as Cicero and Shaftesbury.
Peter Kivy
- Published in print:
- 2003
- Published Online:
- November 2003
- ISBN:
- 9780199260027
- eISBN:
- 9780191597855
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199260028.003.0018
- Subject:
- Philosophy, Aesthetics
Traces the changes in the logic of aesthetic perception in the second half of the eighteenth century, culminating in Thomas Reid's theory of taste and beauty.
Traces the changes in the logic of aesthetic perception in the second half of the eighteenth century, culminating in Thomas Reid's theory of taste and beauty.
