Those early experimenters with electricity were still taking a position whether they knew it or not: namely, that “will this conduct?” is a productive question to ask—that if p is the subjective probability that it will, then p\(1-p)* is a sufficiently large value that the experiment is worth their time.
Ok. Yes, this connects to the theory-laden nature of observation and experimentation. But that’s distinct from having any substantial hypotheses about the nature of electricity which would be closer to the sort of thing that would be analogous to what Perplexed was talking about. (It is possible that I’m misinterpreting the statement’s intention.)
Perplexed intended to contrast science—where it is not respectable to take a position in advance of evidence (pace Karl P.) - with philosophy—where it is the taking and defending of positions which drives the whole process. Last philosopher left standing wins. You can’t win if you don’t take a stand.
Perplexed intended to contrast science—where it is not respectable to take a position in advance of evidence (pace Karl P.) - with philosophy—where it is the taking and defending of positions which drives the whole process
Thanks for clarifying. Is that true though? If so, I’d suggest that that might be a problem about how we do philosophy more than anything else. If I don’t have evidence or good arguments either way on a philosophical question I shouldn’t take a stand on it. I should just acknowledge the weak arguments for or against the relevant positions.
There are no specifically philosophical truths, only specifically philosophical questions. Philosophy is the precursor to science; its job is to help us state our hypotheses clearly enough that we can test them scientifically. ETA: For example, if you want to determine how many angels can dance on the head of a pin, it’s philosophy’s job to either clarify or reject as nonsensical the concept of an angel, and then in the former case to hand off to science the problem of tracking down some angels to participate in a pin-dancing study.
Those early experimenters with electricity were still taking a position whether they knew it or not: namely, that “will this conduct?” is a productive question to ask—that if p is the subjective probability that it will, then p\(1-p)* is a sufficiently large value that the experiment is worth their time.
Ok. Yes, this connects to the theory-laden nature of observation and experimentation. But that’s distinct from having any substantial hypotheses about the nature of electricity which would be closer to the sort of thing that would be analogous to what Perplexed was talking about. (It is possible that I’m misinterpreting the statement’s intention.)
Perplexed intended to contrast science—where it is not respectable to take a position in advance of evidence (pace Karl P.) - with philosophy—where it is the taking and defending of positions which drives the whole process. Last philosopher left standing wins. You can’t win if you don’t take a stand.
Thanks for clarifying. Is that true though? If so, I’d suggest that that might be a problem about how we do philosophy more than anything else. If I don’t have evidence or good arguments either way on a philosophical question I shouldn’t take a stand on it. I should just acknowledge the weak arguments for or against the relevant positions.
There are no specifically philosophical truths, only specifically philosophical questions. Philosophy is the precursor to science; its job is to help us state our hypotheses clearly enough that we can test them scientifically. ETA: For example, if you want to determine how many angels can dance on the head of a pin, it’s philosophy’s job to either clarify or reject as nonsensical the concept of an angel, and then in the former case to hand off to science the problem of tracking down some angels to participate in a pin-dancing study.