INTRODUCTION TO THE ARGUMENT OF 1768 Some ordinary facts about the world we live in can be readily explained by other ordinary facts. One can, for example, explain the fact that when we are facing north the sun rises on the right and ...

In a brief but remarkable section of the Inquiry into the Human Mind, Thomas Reid argued that the visual field is governed by principles other than the familiar theorems of Euclid—theorems we would nowadays classify as Riemannian. On the strength of this section, he has been credited by Norman Daniels, R. B. Angell, and others with discovering non-Euclidean geometry over half a century before the mathematicians—sixty years before Lobachevsky and ninety years before Riemann. I believe that Reid does indeed have (...) a fair claim to have discovered a non-Euclidean geometry. However, the real basis of Reid’s geometry of visibles is subtle and easy to misidentify. My main aim in what follows is to make clear what the real basis is, separating it from several fallacious or irrelevant considerations on which Reid may seem to be relying. A secondary aim is to air the worry that Reid’s case for his geometry can succeed only at the cost of compromising the achievement for which Reid is best known—his direct realist theory of perception. (shrink)

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This paper examines the early years of the eighteenth-century scientific periodical Observations sur la physique, sur l'histoire naturelle et sur les arts , or ‘Rozier's Journal’, after François Rozier . Rozier's Journal is seen as a transitional and competing genre for scientific publication directed at shortcomings in the learned society press and in contemporary scientific communications. The evolution of this role is traced as the Journal emerged from the independent press between 1771 and 1773. It is argued that Rozier's Journal, (...) limited to the sciences physiques , marked only a step towards the specialized periodical of the nineteenth century. The professional character of Rozier's intended audience is suggested, and Rozier's unexpectedly close ties to the scientific societies are explored. The Journal is seen to be part of both the old and the new, a unique case in the ancien régime press. (shrink)

In a growing number of papers, one encounters arguments to the effect that certain philosophical views are objectionable because they would imply that there are necessary truths for whose necessity there is no explanation. That is, they imply that there are propositions p such that (a) it is necessary that p, but (b) there is no explanation why it is necessary that p. For short, they imply that there are “brute necessities.” Therefore, the arguments conclude, the views in question should (...) be rejected in favor of rival views under which the necessities would be explained. This style of argument raises a number of important and difficult questions. Do necessary truths really require explanation? Are they not paradigms of truths that either need no explanation or automatically have one, being in some sense self‐explanatory? If some necessary truths do require or admit of explanation, what types of explanation, are available? Are some necessary truths explained by other necessary truths? Are some necessary truths self‐explanatory? Are all necessary truths either self‐explanatory or explained by others? Or are there some necessary truths that are truly brute? This article surveys several representative arguments from brute necessity as well as a variety of answers to the questions above, noting their bearing on arguments from bruteness. (shrink)

James Van Cleve here shows why Thomas Reid (1710-96) deserves a place alongside the other canonical figures of modern philosophy. He expounds Reid's positions and arguments on a wide range of topics, taking interpretive stands on points where his meaning is disputed and assessing the value of his contributions to issues philosophers are discussing today. -/- Among the topics Van Cleve explores are Reid's account of perception and its relation to sensation, conception, and belief; his nativist account (...) of the origin of the concepts of space and power; his attempt to clear the way for the belief that the things we directly perceive are external things, not ideas in our minds; his stand on the distinction between primary and secondary qualities; his account of his externalist reply to philosophical skepticism, his volitional theory of action, his use of the distinction between event causation and agent causation to understand freedom of the will, and his criticism of Hume and anticipation of Moore on the analysis of moral judgment. -/- The most comprehensive work on Reid in a quarter century, this book will be welcomed by students of early modern philosophy, epistemology, the philosophy of perception, and the philosophy of action. (shrink)

Two notable thought experiments are discussed in this article: Reid's thought experiment about whether a being supplied with tactile sensations alone could acquire the conception of extension and Strawson's thought experiment about whether a being supplied with auditory sensations alone could acquire the conception of mind-independent objects. The experiments are considered alongside Campbell's argument that only on the so-called relational view of experience is it possible for experiences to make available to their subjects the concept of mind-independent objects. I consider (...) how the three issues ought to be construed as raising questions about woulds, coulds, or shoulds. (shrink)

Most foundationalists allow that relations of coherence among antecedently justified beliefs can enhance their overall level of justification or warrant. In light of this, some coherentists ask the following question: if coherence can elevate the epistemic status of a set of beliefs, what prevents it from generating warrant entirely on its own? Why do we need the foundationalist's basic beliefs? I address that question here, drawing lessons from an instructive series of attempts to reconstruct within the probability calculus the classical (...) problem of independent witnesses who corroborate each other's testimony. Starred section headings indicate sections omitted here, but available on the author's USC website. (shrink)

In a brief but remarkable section of the Inquiry into the Human Mind, Thomas Reid argued that the visual field is governed by principles other than the familiar theorems of Euclid—theorems we would nowadays classify as Riemannian. On the strength of this section, he has been credited by Norman Daniels, R. B. Angell, and others with discovering non-Euclidean geometry over half a century before the mathematicians—sixty years before Lobachevsky and ninety years before Riemann. I believe that Reid does indeed have (...) a fair claim to have discovered a non-Euclidean geometry. However, the real basis of Reid’s geometry of visibles is subtle and easy to misidentify. My main aim in what follows is to make clear what the real basis is, separating it from several fallacious or irrelevant considerations on which Reid may seem to be relying. A secondary aim is to air the worry that Reid’s case for his geometry can succeed only at the cost of compromising the achievement for which Reid is best known—his direct realist theory of perception. (shrink)

Most foundationalists allow that relations of coherence among antecedently justified beliefs can enhance their overall level of justification or warrant. In light of this, some coherentists ask the following question: if coherence can elevate the epistemic status of a set of beliefs, what prevents it from generating warrant entirely on its own? Why do we need the foundationalist’s basic beliefs? I address that question here, drawing lessons from an instructive series of attempts to reconstruct within the probability calculus the classical (...) problem of independent witnesses who corroborate each other’s testimony. Starred section headings indicate sections omitted here, but available on the author’s USC website. (shrink)

My aim in what follows is to expound and (if possible) resolve two problems in Spinoza’s theory of mind. The first problem is how Spinoza can accept a key premise in Descartes’s argument for dualism—that thought and extension are separately conceivable, “one without the help of the other”—without accepting Descartes’s conclusion that no substance is both thinking and extended. Resolving this problem will require us to consider a crucial ambiguity in the notion of conceiving one thing without another, the credentials (...) of Descartes’s principle that each substance has a principal attribute, and the prospect of neutral monism as a theory of the mind. The second problem is how Spinoza can maintain that each mental event is identical with some physical event (and conversely) while denying that there is ever any causal interaction between mental and physical events. If one mental event causes another and the first is identical with some physical event, must that physical event not cause the mental event? Resolving this problem will require looking into the reach of opacity in Spinoza’s philosophy and considering whether there are ever any legitimate exceptions to Leibniz’s Law. (shrink)