Replace “sexism” by “X”. Do you think this alternative is still valid?
Of course it is still valid, unless X corresponds directly to some observable and clearly identifiable element of physical reality, so that its existence is not Platonic, but physically real. Obviously it wouldn’t make sense to discuss whether someone has, say, committed theft if there didn’t exist a precise and agreed-upon definition of what counts as theft—or otherwise we would be hunting for some objectively existing Platonic idea of “theft” in order to see whether it applies.
Now of course, in human affairs no definition is perfectly precise, and there will always be problematic corner cases where there may be much disagreement. This precision is ultimately a matter of degree. However, to use the same example again, when people are accused of theft, in the overwhelming majority of cases, the only disagreement is whether the facts of the accusation are correct, and it’s only very rarely that even after the facts are agreed upon, there is significant disagreement over whether what happened counts as theft. In contrast, when people are accused of sexism, a discussion almost always immediately starts about whether what they did was really and truly “sexist,” even when there is no disagreement at all about what exactly was said or done.
Of course it is still valid, unless X corresponds directly to some observable and clearly identifiable element of physical reality, so that its existence is not Platonic, but physically real. Obviously it wouldn’t make sense to discuss whether someone has, say, committed theft if there didn’t exist a precise and agreed-upon definition of what counts as theft—or otherwise we would be hunting for some objectively existing Platonic idea of “theft” in order to see whether it applies.
Of course? There must be a miscommunication.
Do you think it makes sense to discuss, say, intelligence, friendship or morality? Do you think these exist either as physically real things or Platonic ideas, or can you supply precise and agreed-upon definitions for them?
I don’t count any of my three examples physically real in the sense of being a clearly identifiable part of physical reality. Of course they reduce to physical things at the bottom, but only in the trivial sense in which everything does. Knowing that the reduction exists is one thing, but we don’t judge things as intelligent, friendly or moral based on their physical configuration, but on higher-order abstractions. I’m not expecting us to have a disagreement here. I wouldn’t consider any of the examples a Platonic idea either. Our concepts and intuitions do not have their source in some independently existing ideal world of perfections. Since you seemed to point to Platonism as a fallacy, we probably don’t disagree here either.
So I’m led to expect that you think that to sensibly discuss whether a given behaviour is intelligent, friendly or moral, we need to be able to give precise definitions for intelligence, friendship and morality. But I can only think that this is fundamentally misguided: the discussions around these concepts are relevant precisely because we do not have such definitions at hand. We can try to unpack our intuitions about what we think of as a concept, for example by tabooing the word for it. But this is completely different from giving a definition.
However, to use the same example again, when people are accused of theft, in the overwhelming majority of cases, the only disagreement is whether the facts of the accusation are correct, and it’s only very rarely that even after the facts are agreed upon, there is significant disagreement over whether what happened counts as theft. In contrast, when people are accused of sexism, a discussion almost always immediately starts about whether what they did was really and truly “sexist,” even when there is no disagreement at all about what exactly was said or done.
This only reflects on the easiest ways of making or defending against particular kinds of accusations, not at all on the content of the accusations. Morality is similar to sexism in this respect, but it still makes sense to discuss morality without being a Platonist about it or without giving a precise agreed-upon definition.
So I’m led to expect that you think that to sensibly discuss whether a given behaviour is intelligent, friendly or moral, we need to be able to give precise definitions for intelligence, friendship and morality. But I can only think that this is fundamentally misguided: the discussions around these concepts are relevant precisely because we do not have such definitions at hand. We can try to unpack our intuitions about what we think of as a concept, for example by tabooing the word for it. But this is completely different from giving a definition.
Well, morality is such an enormous and multi-sided topic that what usually matters in a concrete situation is only some particular small subset of morality. A discussion can be meaningful if there is agreement on the issue at hand, even if there is disagreement otherwise. So to take the same example again, if we’re discussing whether someone is a thief (i.e has committed the sort of immoral behavior that is called “theft”), it doesn’t matter if we define murder differently, as long as we define theft the same.
But yes, of course that discussing whether a given behavior is intelligent, friendly, or moral makes sense only if we agree on the definitions of these terms. As I said above, in practice our definitions about human affairs are always fuzzy and incomplete to some degree, so there will always be disagreement at least in some corner cases, and discussions will be meaningful as long as they stick to the broader area of agreement. However, in case of friendship, intelligence, and most issues of morality, people typically agree at least roughly on the relevant definitions, so the usage of these words is usually meaningful.
Also, when people agree on definitions, it doesn’t matter if they are able to state these definitions precisely and explicitly, as long as there is no disagreement on whether the definitions are satisfied assuming given facts. Giving a precise definition of “friendship” would be a difficult task for most people, but it doesn’t matter since there is no significant disagreement on what behavior is expected from people one considers as friends, and what behavior should disqualify them. One the other hand, when someone makes vague ideological accusations such as “sexism,” there is no such agreement at all, and a rational discussion can’t even being before a clear definition of the term is given.
Of course it is still valid, unless X corresponds directly to some observable and clearly identifiable element of physical reality, so that its existence is not Platonic, but physically real. Obviously it wouldn’t make sense to discuss whether someone has, say, committed theft if there didn’t exist a precise and agreed-upon definition of what counts as theft—or otherwise we would be hunting for some objectively existing Platonic idea of “theft” in order to see whether it applies.
Now of course, in human affairs no definition is perfectly precise, and there will always be problematic corner cases where there may be much disagreement. This precision is ultimately a matter of degree. However, to use the same example again, when people are accused of theft, in the overwhelming majority of cases, the only disagreement is whether the facts of the accusation are correct, and it’s only very rarely that even after the facts are agreed upon, there is significant disagreement over whether what happened counts as theft. In contrast, when people are accused of sexism, a discussion almost always immediately starts about whether what they did was really and truly “sexist,” even when there is no disagreement at all about what exactly was said or done.
Of course? There must be a miscommunication.
Do you think it makes sense to discuss, say, intelligence, friendship or morality? Do you think these exist either as physically real things or Platonic ideas, or can you supply precise and agreed-upon definitions for them?
I don’t count any of my three examples physically real in the sense of being a clearly identifiable part of physical reality. Of course they reduce to physical things at the bottom, but only in the trivial sense in which everything does. Knowing that the reduction exists is one thing, but we don’t judge things as intelligent, friendly or moral based on their physical configuration, but on higher-order abstractions. I’m not expecting us to have a disagreement here. I wouldn’t consider any of the examples a Platonic idea either. Our concepts and intuitions do not have their source in some independently existing ideal world of perfections. Since you seemed to point to Platonism as a fallacy, we probably don’t disagree here either.
So I’m led to expect that you think that to sensibly discuss whether a given behaviour is intelligent, friendly or moral, we need to be able to give precise definitions for intelligence, friendship and morality. But I can only think that this is fundamentally misguided: the discussions around these concepts are relevant precisely because we do not have such definitions at hand. We can try to unpack our intuitions about what we think of as a concept, for example by tabooing the word for it. But this is completely different from giving a definition.
This only reflects on the easiest ways of making or defending against particular kinds of accusations, not at all on the content of the accusations. Morality is similar to sexism in this respect, but it still makes sense to discuss morality without being a Platonist about it or without giving a precise agreed-upon definition.
Well, morality is such an enormous and multi-sided topic that what usually matters in a concrete situation is only some particular small subset of morality. A discussion can be meaningful if there is agreement on the issue at hand, even if there is disagreement otherwise. So to take the same example again, if we’re discussing whether someone is a thief (i.e has committed the sort of immoral behavior that is called “theft”), it doesn’t matter if we define murder differently, as long as we define theft the same.
But yes, of course that discussing whether a given behavior is intelligent, friendly, or moral makes sense only if we agree on the definitions of these terms. As I said above, in practice our definitions about human affairs are always fuzzy and incomplete to some degree, so there will always be disagreement at least in some corner cases, and discussions will be meaningful as long as they stick to the broader area of agreement. However, in case of friendship, intelligence, and most issues of morality, people typically agree at least roughly on the relevant definitions, so the usage of these words is usually meaningful.
Also, when people agree on definitions, it doesn’t matter if they are able to state these definitions precisely and explicitly, as long as there is no disagreement on whether the definitions are satisfied assuming given facts. Giving a precise definition of “friendship” would be a difficult task for most people, but it doesn’t matter since there is no significant disagreement on what behavior is expected from people one considers as friends, and what behavior should disqualify them. One the other hand, when someone makes vague ideological accusations such as “sexism,” there is no such agreement at all, and a rational discussion can’t even being before a clear definition of the term is given.