1 00:00:09,040 --> 00:00:18,940 Conte took up the task of developing a systematic kind of business at a time when the smart money was that it was a waste of money, 2 00:00:18,960 --> 00:00:25,340 that science had progressed and applied mathematics and address to the point where the world of thought, 3 00:00:25,660 --> 00:00:32,740 the Enlightenment world knew what it was doing and the metaphysician was actually just troubled themselves. 4 00:00:33,550 --> 00:00:44,050 So the state of metaphysics was something of a wreckage and many of wiser heads thought that it could be safely regarded entirely. 5 00:00:44,440 --> 00:00:51,069 That's how I usually like to begin these lectures with counsel insistence that even as you set out to ignore metaphysics, 6 00:00:51,070 --> 00:00:56,260 you're probably engaged in some form of metaphysical, physical speculation yourself. 7 00:00:56,620 --> 00:01:01,450 He says that the human mind will never give up metaphysical research. 8 00:01:02,080 --> 00:01:10,180 This has little to be expected is that we should prefer to give up breathing altogether to avoid inhaling impure air. 9 00:01:11,500 --> 00:01:14,470 There will therefore always be metaphysics in the world. 10 00:01:14,620 --> 00:01:25,420 Nay, everyone, especially every man of reflection, will have it, and for one, a recognised standard will shape it for himself after his own power. 11 00:01:25,870 --> 00:01:29,350 So you're going to do this whether you like it or not. 12 00:01:29,380 --> 00:01:34,420 And one of the objectives of the committee in the Senate was do it the right way. 13 00:01:34,510 --> 00:01:37,510 Results issued by the Commonwealth are mixed. 14 00:01:38,980 --> 00:01:43,330 Not only mixed, but many regard the project as a dead letter. 15 00:01:43,360 --> 00:01:46,620 Jonathan Bennett in The Philosophical Review. 16 00:01:46,630 --> 00:01:57,940 Some years ago I wrote this Most of the particular reason is prima facie dead because prima facie independent of wholly indefensible theories. 17 00:01:58,720 --> 00:02:04,450 So the commentators dominant problem is to display of life below the surface. 18 00:02:07,270 --> 00:02:16,270 Now, I think that this autopsy report will surely be premature because of the 40 years since Bennett reached that conclusion. 19 00:02:16,840 --> 00:02:23,710 Don't ask how many hundreds and even thousands of dissertations, journal articles, 20 00:02:23,860 --> 00:02:30,780 treatises, presentations from lectures have been addressed to this alleged corpse. 21 00:02:32,430 --> 00:02:35,190 It's a case of mistaken identity, I think. 22 00:02:35,220 --> 00:02:45,629 I think the dead body that it found was a body that he had misidentified but conservationists in his own time. 23 00:02:45,630 --> 00:02:48,840 After the first edition, which came out in 1781, 24 00:02:49,140 --> 00:02:57,030 it was obvious in no time that both friends and critics systematically misunderstood what he was trying to convey. 25 00:03:01,920 --> 00:03:06,150 You are just trying to talk. This is the five minute beginning now. 26 00:03:06,720 --> 00:03:20,080 I have no discipline at all. I can't react to criticism with his characteristic intemperate, frustrated impatience. 27 00:03:20,710 --> 00:03:22,000 He refers to, quote, 28 00:03:22,840 --> 00:03:33,309 incompetent judges who wildly have an old name for every deviation from their perverse though common opinions and never judge of the spirit 29 00:03:33,310 --> 00:03:42,340 of philosophical nobility lecture but cling to the letter only already to put their own conceits in the place of well-defined notions, 30 00:03:42,520 --> 00:03:51,809 and therefore deform and distort them. But his critics didn't have a leg to stand on. 31 00:03:51,810 --> 00:03:54,300 And if you've been waiting for the first picture, 32 00:03:54,350 --> 00:04:01,680 you'll be sympathetic with the frustration of critics who are often not clear as to just what not only what concrete means, 33 00:04:02,070 --> 00:04:07,600 but what the purpose of the entire project is. What is the project of the first chamber? 34 00:04:07,920 --> 00:04:11,700 What's he trying to do? It's not enough about the Arabic to say, 35 00:04:12,060 --> 00:04:21,210 put metaphysics on a scientific foundation because we've yet to define metaphysics or come to some agreement as to what it would mean by scientific, 36 00:04:22,020 --> 00:04:27,180 let alone putting something on a foundation. Ashton Gardiner says this. 37 00:04:28,830 --> 00:04:36,300 This is all by way of encouraging you to approach the book with great optimism, sheer dispersion, Gardiner says. 38 00:04:36,960 --> 00:04:41,040 Virtually every sentence of the critique presents difficulties. 39 00:04:41,850 --> 00:04:52,050 Attempts have been made to provide commentaries comprehensively illuminating, comprehensively illuminating each individual section of the work. 40 00:04:52,320 --> 00:04:57,450 And some of these run to several volumes without getting near its end. 41 00:05:00,220 --> 00:05:11,120 And Schilling. And then one commentator noted what it's like to read the critique of Pure Race and says it is, quote, 42 00:05:11,900 --> 00:05:21,710 a disagreeable task because the words dry, obscure, opposed to all ordinary notions and long winded as well. 43 00:05:22,220 --> 00:05:27,780 Who said that can't emanate from the communists? 44 00:05:28,850 --> 00:05:39,860 This is his reflection on the critique of purism disagreeable task, dry, obscure, post-war, very notions and long winded as well. 45 00:05:40,190 --> 00:05:46,790 So you should be very enthusiastic about taking notes the first from cheap based on his judgements. 46 00:05:49,280 --> 00:05:59,269 Can't go to this. During his credibility, as he was a highly accomplished scholar, his interests were wide ranging. 47 00:05:59,270 --> 00:06:04,790 They included issues in law and in science, and particularly in astronomy. 48 00:06:07,510 --> 00:06:15,170 He is a scholar of consequence and he would have been a notable scholar had he never taken up this project at all. 49 00:06:17,090 --> 00:06:22,580 He gets to it through a rather winding path. A lot of it is hit and miss. 50 00:06:22,880 --> 00:06:29,720 You can tell from the correspondence he has with friends and admirers that he's heading toward the critique of pure reason. 51 00:06:29,720 --> 00:06:33,110 But he's not quite sure what the model should be. 52 00:06:34,280 --> 00:06:38,440 And the best way to get there is he's living in a divided world. 53 00:06:38,450 --> 00:06:42,220 He's living in a world of notes and blog. 54 00:06:42,230 --> 00:06:47,480 That's a world of British empiricism, focussed on observation and measurement, 55 00:06:48,110 --> 00:06:55,910 and a world of traditional rationalist approaches to difficult problems where if you have the right person sitting in the right chair, 56 00:06:56,210 --> 00:07:05,230 you should be able to deduce the facts. And Conte is trying to make that claim and even reconcile those two words. 57 00:07:09,440 --> 00:07:16,100 The first sign of of real progress comes ten years before the first edition of the first ever. 58 00:07:16,760 --> 00:07:23,270 He's writing a letter to Marcus Hurt's former student doctor, an interesting fellow in its own right. 59 00:07:24,110 --> 00:07:25,729 Marcus Hurts, I think, 60 00:07:25,730 --> 00:07:39,770 was the first medical school faculty member to admit and teach Jewish students at a crushing university and hurts himself to a fair amount of writing. 61 00:07:39,770 --> 00:07:44,600 And he was a very loyal, faithful correspondent of accounts, 62 00:07:45,260 --> 00:07:53,900 of deeply interested in contact as a person and in this work and of course was rather self disclosing in his letters to her, 63 00:07:54,800 --> 00:07:57,830 he says to her that he's well, he's he's on to it now. 64 00:07:57,830 --> 00:08:05,420 In 1771, he's working on something he's tentatively titled on the Limits of Sensibility and Reason. 65 00:08:06,690 --> 00:08:13,140 So we can see that this is the forecast of the major workplace. 66 00:08:13,500 --> 00:08:21,690 He describes himself and his approach to these subjects suffering from a mania for Systematising. 67 00:08:22,500 --> 00:08:27,220 You may have noticed those clinical signs that give us some interpretation. 68 00:08:27,600 --> 00:08:39,540 It's a veritable mania for system that if the thing were outlined to any more molecular level, it would be a book about what you see. 69 00:08:40,050 --> 00:08:50,430 And in the German, it's much more outlined. He expresses an urgency in his letters to parents. 70 00:08:51,180 --> 00:08:56,670 He sees time running out. He's still not quite sure how to get this. 71 00:09:00,540 --> 00:09:01,820 Well, what is the question? 72 00:09:01,830 --> 00:09:11,880 The question is how far our knowledge can reach the extent to which we can rely on a census, on the extent to which we can rely on reason. 73 00:09:12,750 --> 00:09:19,110 He recognises that the ultimate arbiter in matters of this kind has always been human rationality, 74 00:09:19,440 --> 00:09:23,160 but no one has taken the time to test the measuring instrument. 75 00:09:23,460 --> 00:09:29,520 That is, the gold standard for whether an argument succeeds or not is rationality itself. 76 00:09:30,420 --> 00:09:33,990 One has to assess the instrument. How good a thermometer is it? 77 00:09:34,860 --> 00:09:43,229 What does its nature bring to the table as it sets about to make judgements about its own productions and conduct? 78 00:09:43,230 --> 00:09:46,470 It is quite original in that regard. 79 00:09:46,830 --> 00:09:51,720 He understands that the census and reason are both limited, but limited to how? 80 00:09:56,960 --> 00:10:00,680 Now what was the project? 81 00:10:01,880 --> 00:10:07,640 If someone were to ask you as one day you will be asked if you're doing philosophy here, it's. 82 00:10:09,780 --> 00:10:16,770 It's one of those easy questions. What was the concept project of the first 40 years? 83 00:10:17,010 --> 00:10:22,560 You have three ideas. What? What what would you say about the project is? 84 00:10:26,590 --> 00:10:30,310 Karl Marx, who is a distinguished scholar, 85 00:10:31,480 --> 00:10:39,910 sees contemporary scholarship as giving us three alternatives and works as a force 86 00:10:42,040 --> 00:10:48,190 for us to develop a systematic metaphysics serving as a reputation of scepticism. 87 00:10:48,700 --> 00:10:54,759 So the great evidence here, of course, is Hill, who awakened Khan from his dogmatic slumber. 88 00:10:54,760 --> 00:11:05,470 And one certainly can read the first four as a sustained defence of our epistemic resources against human type scepticism, 89 00:11:05,770 --> 00:11:11,740 which is the most developed form of what might be called the empiricist path to scepticism now. 90 00:11:12,010 --> 00:11:23,800 What is it about empiricism that that culminates in scepticism and some form of scepticism on the traditional empiricist account? 91 00:11:23,860 --> 00:11:34,560 We do not have direct access to the facts of the external world, and that is we do not experience externality directly, but only immediately. 92 00:11:34,570 --> 00:11:41,960 Not immediately, but immediately. Because between us and the external world are those what do you call them? 93 00:11:41,980 --> 00:11:49,590 Oh, yes, censorious. And so the question is how faithfully they report, what is going on up there? 94 00:11:49,920 --> 00:11:59,040 Well, to raise the question, how faithful is the sensory report of the external world is to assume that you have some reliable, 95 00:11:59,190 --> 00:12:04,500 nonsense, free way of answering that question. That's the box you can't get out of. 96 00:12:04,740 --> 00:12:12,810 And so there is always this gap between reality as it might possibly be known by some nonhuman creature, 97 00:12:13,050 --> 00:12:21,270 and the reality that's empirically sampled by the senses whose limitations and distortions are very well known, 98 00:12:21,630 --> 00:12:26,040 but not perfectly classified or categorised or measured. 99 00:12:26,880 --> 00:12:31,860 So there is that problem. You do the best you can. How good are the senses? 100 00:12:32,640 --> 00:12:38,970 Well, we go to the lunatic back, so they're obviously reporting something reasonably well. 101 00:12:39,450 --> 00:12:46,770 But if you're serious about epistemology, then you have reservations about full knowledge grounded in science experience. 102 00:12:46,790 --> 00:12:59,430 So there's that problem. Call it a lot of problems, but call it a problem like it's it's one of the consequences, certainly, of a radical crisis. 103 00:13:01,630 --> 00:13:09,640 And there are gambits that can be invoked apart from counting information, from adopting a form of realism. 104 00:13:10,360 --> 00:13:16,810 Thomas Reid type of religion, according to which the alleged gap is not a gap at all. 105 00:13:17,020 --> 00:13:24,190 In fact, you see what is there full knowledge of the external world is immediate, not mediated. 106 00:13:24,190 --> 00:13:28,180 And I shall have a few things to say about that. Maybe today. 107 00:13:29,230 --> 00:13:33,990 For some of these lectures? Well, 108 00:13:34,000 --> 00:13:38,229 you might also say that the project of the first critique is to develop a 109 00:13:38,230 --> 00:13:43,630 metaphysical system that will provide the right kind of foundation for science. 110 00:13:44,680 --> 00:13:54,400 And I lean in the direction of kind of attempting to develop an argument that will ground the objectivity of science, 111 00:13:54,520 --> 00:14:03,129 that is to say can't is not trying to redeem the wisdom of the plane that he 112 00:14:03,130 --> 00:14:08,560 recognises the error of is that ordinary thought this problem would be brought. 113 00:14:09,400 --> 00:14:19,960 But he also recognises the profound success of the Newtonian project, the 17th century project, the age of Newfoundland, Galileo coming. 114 00:14:20,620 --> 00:14:32,650 And this surely cannot be based on it. And at the stunningly chancy human tide of the vulnerabilities. 115 00:14:33,610 --> 00:14:40,839 So what Metaphysical Foundation at once respects the achievements of science and provides a 116 00:14:40,840 --> 00:14:47,290 grounding so that science itself understands the basis upon which its claims ultimately depends? 117 00:14:47,560 --> 00:14:52,540 One might argue that that is the project of the first critique. 118 00:14:55,350 --> 00:15:04,170 America gives us a third option, which is the enduring problem philosophy, enduring problem of ontology. 119 00:15:06,460 --> 00:15:09,920 So what is ontology? Well, you all know about elections. 120 00:15:09,930 --> 00:15:14,249 The philosophy students will read on the fine says. 121 00:15:14,250 --> 00:15:21,960 The nice thing about ontology is that it can be defined exhaustively by three monosyllabic English words. 122 00:15:23,010 --> 00:15:29,040 What is there? Well, what is there now? 123 00:15:29,170 --> 00:15:33,370 LOCKE Surely, one of the fathers of modern, 124 00:15:33,760 --> 00:15:43,450 modern day British empiricism was at pains to argue that the endless metaphysical disputes about the real 125 00:15:43,450 --> 00:15:51,850 essence of things were either to begin because we lack the capacity to know the real essence of any. 126 00:15:53,470 --> 00:15:58,630 All we have is what Locke referred to as the nominal essence of things. 127 00:15:58,960 --> 00:16:05,350 It's the way we live in virtual, the way we perceive and cogitate. 128 00:16:05,740 --> 00:16:11,770 It's the way we come to label things. People and carpets and bulbs and computers. 129 00:16:12,790 --> 00:16:16,540 We give things names based on general characteristics. 130 00:16:16,540 --> 00:16:23,770 And it's largely the the shared experiences of a community that settles on the meaning of a term. 131 00:16:24,220 --> 00:16:31,210 As for the realists of things, that's beyond the reach, beyond the reach of our very senses. 132 00:16:32,230 --> 00:16:43,030 How does Locke come to a conclusion like that? Well, he has an older friend of that very clever young fellow, Isaac Watson, that. 133 00:16:44,380 --> 00:16:49,120 And according to Newt, ultimate reality is corpuscular. 134 00:16:50,230 --> 00:16:58,540 That is to say, the ultimate material basis of everything is beyond our visual capabilities. 135 00:16:59,260 --> 00:17:00,969 So the real essence of, you know, 136 00:17:00,970 --> 00:17:13,090 this stuff like spins out of a particular theory of mind that he advances in an essay concerning human understanding of what our ideas. 137 00:17:13,180 --> 00:17:17,110 Ideas are something fabricated out of elementary sensations. 138 00:17:17,530 --> 00:17:26,740 Well, how does that work? Well, elementary sensations are very much like the corpuscular elements of our mind. 139 00:17:26,890 --> 00:17:36,220 Do you see? Now, by a process of association, these elementary sensations are pulled together to form elementary ideas. 140 00:17:36,670 --> 00:17:45,850 And what is that process of association like? It's like gravitational forces that fall together cause for more complex bodies. 141 00:17:46,180 --> 00:17:51,220 So Bloch has already given us something of an Italian theory of mind. 142 00:17:51,580 --> 00:17:54,910 And on that account, of course, we can know the real essence. 143 00:17:56,050 --> 00:18:00,190 No, no. Even above can of the real essence of things. 144 00:18:00,460 --> 00:18:03,880 The real essence of things is something very small. 145 00:18:05,410 --> 00:18:08,740 But that's another level at which we examine things. 146 00:18:08,750 --> 00:18:15,640 We examine this. And at this level, we give things names based on what? 147 00:18:15,970 --> 00:18:20,900 Based on the use we make and the traffic that we have with them in actual. 148 00:18:20,930 --> 00:18:24,860 But. Well, this then does create something of a pathological problem. 149 00:18:24,880 --> 00:18:30,370 The problem is. All right, we've got these phenomenal essences, these things we've given names to. 150 00:18:30,580 --> 00:18:41,320 But what really is there and in case you're hearing something about that squeak of candy and nobody's speaking at this point, 151 00:18:41,590 --> 00:18:46,060 your your hearing, you're hearing, actually. 152 00:18:46,940 --> 00:18:52,010 But there is an aspect of reality which is inferred but not know. 153 00:18:53,600 --> 00:19:00,390 And the condition of numenor are not entirely removed from the loftiest real essences. 154 00:19:02,520 --> 00:19:09,020 I can almost hear Costco screaming, just like they usually take something from that. 155 00:19:13,800 --> 00:19:22,080 Now, Karl Emmerich's argues that Congress aware of all three of these issues, 156 00:19:22,410 --> 00:19:29,700 but he finally settled on a modest fourth option, which once referred to as the transcendental option, 157 00:19:30,300 --> 00:19:40,690 but would unearth and delineate the conditions necessary for both the scientific and the manifest images of the world of the transcendental option. 158 00:19:40,710 --> 00:19:47,640 I will get your content and his neo logistic use of transcendental. 159 00:19:49,040 --> 00:19:54,609 Place. Well, 160 00:19:54,610 --> 00:20:01,929 Kurt says this is a beachhead when one's region has learned completely to understand 161 00:20:01,930 --> 00:20:07,780 its own power in respect of objects which can be presented to it in experience, 162 00:20:08,350 --> 00:20:13,360 it should easily be able to determine what completeness and certainty the extent 163 00:20:13,360 --> 00:20:17,530 and the limits of its intended employment beyond the bounds of experience. 164 00:20:17,800 --> 00:20:21,400 Once reason sees what it is doing would be inferred. 165 00:20:21,400 --> 00:20:31,290 If I could use that horror like it's because it was so difficult to turn off today and to start talking about it, which I'm sure it is. 166 00:20:31,360 --> 00:20:35,500 And he stopped me before I said again, yes, for once. 167 00:20:36,040 --> 00:20:41,530 What's reason has a way of reckoning. What it does with the contents of experience. 168 00:20:41,800 --> 00:20:48,320 How it works on the contents of experience. Half the model is taken care of already. 169 00:20:48,320 --> 00:20:56,660 And this is why we need a lot of critical assessment of how the reason operates, what its limits, what its limits are. 170 00:21:01,080 --> 00:21:06,330 Contra raises a very interesting question, which I think is probably the best way to the first chief. 171 00:21:06,330 --> 00:21:15,120 He raises the question and they throw the gun. The question is, how is nature possible? 172 00:21:17,010 --> 00:21:21,820 How is nature possible? Think about this. 173 00:21:24,070 --> 00:21:31,180 He defines nature as the existence of things so far as it is determined according to universal laws. 174 00:21:33,010 --> 00:21:36,430 So what is he getting out of this book? 175 00:21:37,750 --> 00:21:43,620 here.We said, Well, you set a standard. Here we stand and sit. 176 00:21:44,930 --> 00:21:50,020 In a veritable hurricane. Of stimulation. 177 00:21:52,490 --> 00:22:04,960 Showers of quantum. Sounds, which if you were very attentive, you would begin to hear, listen, say things you touch. 178 00:22:06,930 --> 00:22:11,220 Surfaces that you think are hard. So they're not. 179 00:22:11,520 --> 00:22:22,380 Well, they're hard. They're not what you think. You've got this tremendous balance of stimulation disconnected. 180 00:22:24,190 --> 00:22:37,560 How bad is it? Well, the olfactory epithelial cells of the canines will respond to the dissipation of one molecule of fatty acid. 181 00:22:38,150 --> 00:22:46,270 You see? This is why Marcus detects Odysseus the minute he gets within smelling rage. 182 00:22:48,050 --> 00:22:55,000 There's Odysseus pretending to be me and I just go to spots. 183 00:22:55,000 --> 00:23:03,990 And after all these years of dogs, I mean, there's the very fact of Odysseus, the survival shots. 184 00:23:04,000 --> 00:23:10,410 And I'm so. So August picks up the smell, your dogs pick you up. 185 00:23:11,670 --> 00:23:16,230 Maybe it's sort of a mile away without you say. 186 00:23:18,730 --> 00:23:29,020 The best studies of energy at the threshold of human vision indicates that if we can successfully get two or three quanta to a retinal cone, 187 00:23:29,290 --> 00:23:31,750 it will excite the visual response. 188 00:23:33,370 --> 00:23:41,410 You generally have to bang the cornea with about 150 of them because half of what arrives in the cornea is reflected back. 189 00:23:41,860 --> 00:23:45,760 And then this more reflection of the anterior surface of the lens, etc., etc. 190 00:23:46,030 --> 00:23:50,920 But if you can get a few to the retina, you'll excite a visual response. 191 00:23:51,850 --> 00:23:55,660 Audition is sensitive at the level of Brownian motion. 192 00:23:57,980 --> 00:24:03,140 If you haven't done them in physics, may I say to you that is a very low bar, 193 00:24:03,620 --> 00:24:09,410 since most of you are blowing out your own internal mechanism with what you refer to as music. 194 00:24:09,770 --> 00:24:14,240 You don't have to worry about hearing anything above the level of Brownian motion. 195 00:24:14,450 --> 00:24:17,960 You'll be lucky if you hear a streetcar come down on it. 196 00:24:18,290 --> 00:24:23,450 But the auditory system is that when you see the problem, don't you? 197 00:24:24,080 --> 00:24:30,320 You've got all that going on and hitting the system that's responsive to just about everything. 198 00:24:30,710 --> 00:24:38,540 How out of that morass do you get tables and chairs and people and symphonies 199 00:24:38,540 --> 00:24:44,540 and rules and law and trees and agricultural principles and shipping vessels, 200 00:24:44,540 --> 00:24:48,980 etc. How do you get the law governed world of science? 201 00:24:49,760 --> 00:25:01,340 Given that that rash, that epidemic of sensory experience is what makes that possible and can't 202 00:25:01,430 --> 00:25:06,350 satisfied that empiricism doesn't even have a way of addressing the question, 203 00:25:06,350 --> 00:25:16,940 let alone selling the human being as a passive recipient to these tidal waves of stimulation. 204 00:25:18,230 --> 00:25:21,800 What, in the words of Sir Thomas Brown in religion? 205 00:25:21,980 --> 00:25:30,740 It's a wonderful passage in religio literature where Thomas Brown refers to one as Stella, the boat with a gross thrust just sitting. 206 00:25:32,030 --> 00:25:35,990 Well, we'd go through life staring about to the grocery store stage. 207 00:25:37,370 --> 00:25:44,030 What was that? What was that? Oh, what was that as opposed to. 208 00:25:45,580 --> 00:25:49,560 The Lunar Excursion model. And coming back to Earth. 209 00:25:51,300 --> 00:25:53,820 Orbiting the moon, etc. 210 00:25:54,690 --> 00:26:07,960 How is all that possible charges going to argue that all that is possible because of what we bring to this otherwise tidal wave of stimulations. 211 00:26:08,400 --> 00:26:14,010 The order that we impose on is that the knowledge we have, in fact, 212 00:26:14,010 --> 00:26:22,500 is a reflection of the very rational and perceptual principles that operate as we confront the world. 213 00:26:22,920 --> 00:26:25,920 Now you say to yourself, Well, for goodness sake, what's new with that? 214 00:26:26,310 --> 00:26:27,690 Here's what's wrong with that. 215 00:26:29,370 --> 00:26:36,120 Anyone taking the that part of the empiricist story, according to which our knowledge of the external world is never immediate, 216 00:26:36,120 --> 00:26:42,930 but immediate, recognises that we are imposing some kind of effect on whatever it is that gets to us. 217 00:26:42,960 --> 00:26:50,890 That old act. Memo to scan submission all agents over now. 218 00:26:50,980 --> 00:26:57,060 No one ever steps into the same river twice. Everything's in flux to see. 219 00:26:59,300 --> 00:27:03,460 The trick that Comcast pull off is how to save. 220 00:27:03,710 --> 00:27:12,950 In light of all that. How to say what I prefer to think of as the scientific image from Reich's objectivity. 221 00:27:14,240 --> 00:27:24,030 That's the burdensome part of the task to acknowledge what we are doing by way of constructing a lawful reality. 222 00:27:24,050 --> 00:27:32,090 And at the same time saving the resulting image from, as I say, rank, subjectivity. 223 00:27:41,400 --> 00:27:45,540 So he wants to save philosophy from something else. 224 00:27:46,500 --> 00:27:58,050 Next week I shall go into a little more detail and a number of scholars have wondered why can't is so harsh 225 00:27:58,890 --> 00:28:09,060 and the propaganda and his treatment of the Scottish gun since the school of read Oswald Beijing and others. 226 00:28:11,490 --> 00:28:15,410 And I think Manfred Kean has has the right answer to that. 227 00:28:17,310 --> 00:28:22,110 Count as part of a war within German philosophy. 228 00:28:22,740 --> 00:28:32,100 It has to ask of us. It was there before Thomas was even a student, and the war was between those who would make philosophy in a systematic, 229 00:28:32,730 --> 00:28:36,330 scientific and that sense of systematic subject, 230 00:28:37,410 --> 00:28:46,140 and those who would attempt to reconcile philosophy to the ordinary understandings of the ordinary person. 231 00:28:46,410 --> 00:28:55,550 Indeed, reconcile philosophy to the claims of religion in such a way as to appeal to persons full of narrow perception judgement. 232 00:28:57,340 --> 00:29:04,570 This gives rise really to two rather than distinct schools of philosophy within the German intellectual world. 233 00:29:05,260 --> 00:29:15,430 The sure philosophy, which is the academic philosophy that confirms all of this life and the popular philosophy which is, 234 00:29:15,850 --> 00:29:22,870 as the term suggests, something much more accessible to ordinary sensibilities. 235 00:29:24,100 --> 00:29:33,160 Can't, I think, have the Scottish Common sense as so close to the popular philosophy as to put some distance between it? 236 00:29:33,750 --> 00:29:44,650 So this is the only explanation for the rather trivial reference to read Passport and 237 00:29:44,890 --> 00:29:53,110 Beat because of this much encouraged that is redolent of reading commonsense philosophy. 238 00:29:55,420 --> 00:30:09,370 So a few words about Reid. If Thomas Reid were alive and thriving, well, he would be stronger today because he was 54 years old before his first book. 239 00:30:09,670 --> 00:30:15,520 Which means he will have been let go about 25 years before he had any occasion to write it. 240 00:30:17,740 --> 00:30:27,760 He wasn't a prophet. He was carefully thought out, probably the scientifically most prepared mind of the period. 241 00:30:27,790 --> 00:30:34,350 He knew the math intuitively. He was an expert in geometry and was an expert in going about it. 242 00:30:36,230 --> 00:30:50,530 We discovered long ago. I think the first paper that I published I read was 1978, and good scholars would look you in the eye and say, Thomas School. 243 00:30:51,730 --> 00:31:00,100 Well, that's no longer the case and creates inquiry into the human mind as a book you can take to the beach. 244 00:31:00,420 --> 00:31:05,050 You will enjoy it. It's well-written. It's humorous places. 245 00:31:06,490 --> 00:31:14,319 Reid's concern is that philosophical scepticism will create a refuge out of philosophy. 246 00:31:14,320 --> 00:31:21,820 And so he's particularly concerned with the influence that children's philosophy is likely to have. 247 00:31:24,400 --> 00:31:34,290 Not because it startles, but because it makes virtually no contact with the successful dimensions of life. 248 00:31:34,300 --> 00:31:35,110 That is to say, 249 00:31:35,380 --> 00:31:44,380 everything about which HUME raises a sceptical challenge is something that must be taken for granted in all of the ordinary experience of life. 250 00:31:46,030 --> 00:31:50,500 And Reid works HUME against himself in this regard. 251 00:31:51,010 --> 00:31:59,739 If you read human causality in the Trees and mind you, if HUME awakened because it wasn't a treatise, 252 00:31:59,740 --> 00:32:07,120 because all the treatise comes before the end of the treatise was not available in which an object can't read Hume's inquiry, 253 00:32:07,130 --> 00:32:12,880 but not the treatise, which I think is one of the reasons why he never got caught up in the personal identity issue, 254 00:32:12,880 --> 00:32:15,970 which is so fully explored in the treatise. 255 00:32:15,970 --> 00:32:20,600 Not so much at all really important, but what is it? 256 00:32:20,650 --> 00:32:23,860 What is he talking for regarding causality? 257 00:32:25,000 --> 00:32:31,060 HUME gives us the the simplest stuff that I see before me on a venue table. 258 00:32:31,510 --> 00:32:35,050 Two balls, one moves, it hits the other, the other moves. 259 00:32:35,140 --> 00:32:40,030 What? I must own myself. I cannot see some third term way to explain. 260 00:32:41,760 --> 00:32:45,450 Ball one. Holmes It's ball to all two. 261 00:32:46,320 --> 00:32:50,730 What is it that you can see between those events? 262 00:32:51,300 --> 00:32:57,740 He can see, of course. He had. 263 00:32:57,760 --> 00:33:04,070 See, of course. So where is causality? Causality isn't on the billiard table. 264 00:33:04,790 --> 00:33:11,360 Causality is a habit of the mind fabricated out of repeated experiences. 265 00:33:12,290 --> 00:33:24,560 Thus, whenever two events are constantly conjoined in experience, it becomes habitual for us to assume that one causally brings about the other. 266 00:33:24,980 --> 00:33:33,770 And since this is an habitual feature of our own mental machinery, which after all, could be other than what it is. 267 00:33:34,190 --> 00:33:40,250 Hillary chose the rather startling conclusion, quote, that anything may be the cause of anything. 268 00:33:42,320 --> 00:33:50,540 That is, you could reconstitute sentient life in such a way that the causal connections would be understood in radically different ways. 269 00:33:51,020 --> 00:33:52,760 This just happens to be the way we do it. 270 00:33:53,000 --> 00:34:01,730 And then the field assures us that, of course, when he leaves the privacy of his study and goes out into the light of day, 271 00:34:02,480 --> 00:34:08,360 he thinks the way ordinary people think that this is a philosophical insight on his part. 272 00:34:11,510 --> 00:34:15,260 Reid has a bit of fun with that, he says. 273 00:34:15,260 --> 00:34:26,810 So you see that Mr. Hill's philosophy is very much like a hobbyhorse which Amanda is ill, can keep home with him and ride to this contentment. 274 00:34:27,890 --> 00:34:30,920 But just in case he should bring it into the marketplace, 275 00:34:31,700 --> 00:34:40,460 his friends will quickly come a the jury and confiscate his estates and have the solicitude solicitor never and the law. 276 00:34:42,340 --> 00:34:49,090 Now what Reid wants to make clear is that there are certain first principles. 277 00:34:50,420 --> 00:34:52,420 On which all four ends. 278 00:34:53,780 --> 00:35:02,960 These are principles of common sense, he says, which we are under an obligation to take for granted in all of the ordinary affairs of life. 279 00:35:03,230 --> 00:35:12,200 Quote Even the lowly caterpillar will crawl across a thousand leaves until it finds the one that's right for its dying. 280 00:35:14,190 --> 00:35:17,640 It does not do this by way of metaphysical speculation. 281 00:35:18,750 --> 00:35:27,840 In fact, 99 times in 100, the most decisive moves we make, the initiatives we take are known deliberately. 282 00:35:28,800 --> 00:35:39,780 You will not be deliberating the movements associated with riding a bike, getting a forkful of something into your mouth, picking up the phone. 283 00:35:40,870 --> 00:35:44,220 But it's not just the picking up of the phone. 284 00:35:44,460 --> 00:35:52,320 It's understanding that whatever laws were operating that gave the telephone weight yesterday are still operating. 285 00:35:53,400 --> 00:35:54,450 Do you see that? The laws? 286 00:35:54,690 --> 00:36:02,010 Well, we didn't know about internal combustion engines, but but if you go out in the morning and the car doesn't start your first all this stuff. 287 00:36:02,160 --> 00:36:06,830 My goodness. They've suspended the laws of the internal combustion. 288 00:36:06,930 --> 00:36:12,450 No, you're you're forced to stop because there's something wrong with the car and that assumption. 289 00:36:12,660 --> 00:36:16,530 It's not something that you sort of grudgingly reach on the basis of. 290 00:36:16,920 --> 00:36:26,639 It is a necessary part of functioning. You might see this as almost a kind of pre Darwinian insight into what it is. 291 00:36:26,640 --> 00:36:35,040 Creatures of a given time and a given nature must take for granted to get across the street. 292 00:36:35,460 --> 00:36:43,800 Now, what Reed wants to argue is that a philosophy that officially opposes this, that holds up before a rational thing, 293 00:36:44,160 --> 00:36:54,870 the spectacle of its most basic conceptions being fatally philosophically flawed is a philosophy that's going to have a very, very brief shelf life. 294 00:36:55,110 --> 00:37:02,340 People will look at it and they'll smile at the clever person who advanced it, and then they will get on with the business of life. 295 00:37:03,300 --> 00:37:12,060 But reading the principles of common sense have a kind of cousin ship with some of the apparatus that you will see 296 00:37:12,390 --> 00:37:21,430 culture developing under the pure categories of the understanding and under the core principles of perception. 297 00:37:21,450 --> 00:37:28,440 So that's sort of a rather long winded way of saying that there are some reading and anticipations of the cards. 298 00:37:28,680 --> 00:37:36,749 And then the question is, since can't an English dictionary read and I do want to say the account, by the way, 299 00:37:36,750 --> 00:37:46,200 took some pride in the fact that his ancestry was Scottish, that the name itself is a corruption Scottish name. 300 00:37:47,010 --> 00:37:53,669 And we know how avidly he pursued the productions of the Scottish school because 301 00:37:53,670 --> 00:37:58,170 these in redacted form were being made available on German translations very, 302 00:37:58,170 --> 00:38:09,850 very quickly. Scottish philosophical thought was not remote from the German speaking world of a number of years, many years ago. 303 00:38:09,870 --> 00:38:18,790 Oh my gosh. One of my students was going to do a PhD in Berlin. 304 00:38:20,470 --> 00:38:23,920 And as we always have, our students will say. 305 00:38:25,080 --> 00:38:28,860 Professor, is there anything I can do for you while I'm in Germany? 306 00:38:28,890 --> 00:38:34,860 You've done so much for me. You should write that down. 307 00:38:36,660 --> 00:38:40,580 I said I read it. Yes. 308 00:38:42,430 --> 00:38:54,580 See if you can find a German translation of rates inquiry that might have been available before Conte wrote the first edition of the first party. 309 00:38:55,090 --> 00:39:00,050 And damned if it wasn't for. It's the worst thing. 310 00:39:00,230 --> 00:39:04,160 It was anonymously published wisely by the church. 311 00:39:04,940 --> 00:39:08,899 It's a horrible translation. And although the timing of that. 312 00:39:08,900 --> 00:39:15,710 All right, I have no reason to believe can't ever go forward with this common sense and surrender as. 313 00:39:16,950 --> 00:39:18,990 Galina mentioned that she found, you know, 314 00:39:19,520 --> 00:39:30,690 a all of that and may be comfortable with this because he intends to get in read Oswald Beatty as if as if what they came up with would serve. 315 00:39:31,650 --> 00:39:35,100 As a criticism of Hume's sophisticated philosophy. 316 00:39:35,940 --> 00:39:42,780 He says. What does the common sense school do other than consult for the wisdom of a herd? 317 00:39:44,740 --> 00:39:49,480 But you see the common sense school is not concerned. It's not insulting the wisdom of the herd. 318 00:39:49,810 --> 00:39:54,070 It's not what everyone stands up and applauds. It's not what everyone claims. 319 00:39:54,070 --> 00:39:59,350 Classroom. So it's what every one of us is under an obligation to take for granted. 320 00:40:02,170 --> 00:40:10,300 You can't prove the law of contradiction, for example, because all proof presupposes the validity of the law. 321 00:40:10,330 --> 00:40:16,270 You get that right? Well, this is exactly what Richard is going to do with the principles of common sense. 322 00:40:16,570 --> 00:40:24,220 Every moment of verification that you would seem to employ is an attempt to vindicate these principles presupposes their validity. 323 00:40:24,530 --> 00:40:34,540 And this guy's very close to a common, transcendental argument, a necessary condition for something else to be etched. 324 00:40:37,350 --> 00:40:43,740 There's one more feature of the project that I want to bring to your attention. 325 00:40:45,330 --> 00:40:50,250 Before going into the details of what he means by a transcendental argument. 326 00:40:51,360 --> 00:40:55,170 Com very often takes recourse to legal force. 327 00:40:57,360 --> 00:41:01,680 He speaks of a fair minded judge. 328 00:41:03,210 --> 00:41:08,400 He speaks of the kind of evidence that would prevail upon the judgement of the grand jury. 329 00:41:10,320 --> 00:41:15,450 He wants his arguments to be understood not as arguments in formal logic, 330 00:41:16,020 --> 00:41:22,710 but arguments in a transcendental logic by which he means an evidentiary form of argument. 331 00:41:22,980 --> 00:41:32,340 Given the fact what get given this is the case, what are the necessary conditions absent which this couldn't possibly make the case? 332 00:41:33,810 --> 00:41:40,480 Now, we do know that the Court early on, I mentioned to you at the beginning of the lecture that his interests reached law and politics. 333 00:41:40,500 --> 00:41:49,170 Total Contra was quite interested in in legal cases involving boundary disputes and law. 334 00:41:49,200 --> 00:41:54,870 These are often referred to in the papers that will be filed on behalf of the boundary dispute, 335 00:41:55,560 --> 00:42:00,860 would be referred to as the double seal of certain deductions. 336 00:42:00,900 --> 00:42:13,350 Correct. And to some extent, course of argument as a species of deduction system where you show the the pedigree of property claims, 337 00:42:14,040 --> 00:42:16,890 the pedigree of cognitive claims, 338 00:42:17,700 --> 00:42:26,160 how far back you can take them, what what conditions they satisfy, what is made possible by the fact that they are in place. 339 00:42:27,030 --> 00:42:34,349 And I think it would be well-served reading the first 20 as if it was something of a brief of something 340 00:42:34,350 --> 00:42:41,880 of a legal brief and in place of something of a brief proposal of an oral and oral argument. 341 00:42:44,040 --> 00:42:57,390 Well, is he just another dead Prussian philosophy of this is what we find? 342 00:42:58,320 --> 00:43:05,630 In a contemporary journal, a leading journal in physics wrote. 343 00:43:07,720 --> 00:43:14,830 In physics, it became quite clear in the last 30 years how the cognition of objects can be carried through. 344 00:43:15,820 --> 00:43:16,719 Surprisingly, 345 00:43:16,720 --> 00:43:24,730 the strategy which was applied in physics for the cognition of objects follows essentially in the conceptual program formulated by count, 346 00:43:25,420 --> 00:43:29,380 even if the majority of physicists is not aware of this point. 347 00:43:30,370 --> 00:43:36,820 So I say this is not not only in my judgement, Jonathan Bennett, this identified the body. 348 00:43:37,090 --> 00:43:45,370 Not only is the body not dead, but in some fields the body is is very much, very much a lot of. 349 00:43:48,860 --> 00:43:52,550 What shall we say about the overall and. 350 00:43:52,910 --> 00:44:00,739 Well, I'm going to get a little tough now. I mean, this is over, Mr. Clarke controversy split the royalties with me. 351 00:44:00,740 --> 00:44:08,860 But I do want to say this. But first, contrary to a rumour that got started here four or five years ago, I am not a content. 352 00:44:10,760 --> 00:44:16,850 Of. I died in 322 B.C. with my friend Aristotle. 353 00:44:16,850 --> 00:44:21,210 We think the whole town like to move down here a sense of. 354 00:44:22,110 --> 00:44:28,950 But could that possibly be a more consequential philosophical project? 355 00:44:30,770 --> 00:44:40,880 A project that respects the perceptual and cognitive resources that we bring to bear on every knowledge claim we make. 356 00:44:41,830 --> 00:44:47,320 And at the same time does not lapse into a kind of psychology. 357 00:44:49,330 --> 00:45:01,950 It's a metaphysical analysis that I say respects the stamp of human cognition on all of its works but does not collapse into subjectivity. 358 00:45:03,300 --> 00:45:12,000 A metaphysical project that would inform all the sciences of just what it is that makes some of their 359 00:45:12,000 --> 00:45:18,990 undertakings necessarily successful in virtue of the manner in which we do carbonised reality. 360 00:45:22,200 --> 00:45:28,920 Oh, I'm going to leave you with a B in the garden so that you understand that it is possible 361 00:45:29,310 --> 00:45:36,630 to maintain objectivity while respecting the perceptual uniqueness of the recipient. 362 00:45:39,670 --> 00:45:43,420 Well, I got to go. That's all right, Cesar. 363 00:45:44,020 --> 00:45:47,349 I like the yellow roses. 364 00:45:47,350 --> 00:45:51,220 We have yellow roses, and they both beautiful. 365 00:45:53,170 --> 00:45:59,170 I don't do this alone because there's invariably a honey and my arrival doing something with this thing. 366 00:45:59,350 --> 00:46:10,170 Rose. As it happens, the peak spectral sensitivity of the normal human visual system. 367 00:46:11,450 --> 00:46:16,700 Is 5500 angstroms 550 billion microns. 368 00:46:17,850 --> 00:46:26,910 You will call that? Yeah. The peak sensitivity in the visual system of the honeybee is in the ultraviolet. 369 00:46:27,870 --> 00:46:33,840 So the honeybee doesn't see anything else. And I don't see anything ultraviolet. 370 00:46:36,010 --> 00:46:40,320 All the girls are victims of some sort of hallucination, though. 371 00:46:41,770 --> 00:46:51,999 And once we start wading through council documents, we will see the manner in which the unique perceptual and cognitive principles we bring to bear 372 00:46:52,000 --> 00:46:59,830 on the situation can preserve the objectivity of the knowledge we claim about that situation, 373 00:47:00,220 --> 00:47:05,920 even while granting that what we are bringing to bear is distinctly human. 374 00:47:07,710 --> 00:47:11,870 Coming to. Well, then I shall see.