1 00:00:06,170 --> 00:00:10,490 Today is the reputation of others. 2 00:00:11,180 --> 00:00:15,710 Now I want to begin by saying that sense of control. 3 00:00:16,490 --> 00:00:21,410 This is the really new contribution in the second edition. 4 00:00:22,520 --> 00:00:26,780 Many argue that the first and second editions are really just track of each other. 5 00:00:27,040 --> 00:00:29,930 But the refutation of idealism is a new edition. 6 00:00:30,380 --> 00:00:43,490 It's not only a new edition, but he he takes time in the preface to the second edition to provide a gloss, just this section, which which is pivotal. 7 00:00:44,870 --> 00:00:50,150 So it's a very important part of the argument. Since he takes the time to do this. 8 00:00:50,480 --> 00:01:01,129 Can we agree at the outset that Kaj is not an idealist because there's a secondary who continues to charge him as one of the species of idealism? 9 00:01:01,130 --> 00:01:05,370 He certainly owns up to transcendental idealism, which I get. 10 00:01:05,660 --> 00:01:12,559 But there are no treatises to the effect that combat never really stopped being the Berkeley and etc., etc. 11 00:01:12,560 --> 00:01:23,440 So if he's an idealist, it is as if instead of you have to get to the stern, 12 00:01:23,570 --> 00:01:32,780 which with which he disappears as a result of attribution to that kind of descriptions of that time in 13 00:01:34,160 --> 00:01:43,250 the last week under the the major question which he takes to be the central problem of pure reason, 14 00:01:43,250 --> 00:01:51,680 namely how luxury or synthetic judgements are possible that fall off. 15 00:01:52,010 --> 00:01:58,660 If they were not for your synthetic judgements, the path to scepticism would be to read, to read. 16 00:01:58,760 --> 00:02:08,210 It's only in virtue of an argument that works to the effect that we are able to take the manifold of sensuous intuitions. 17 00:02:08,750 --> 00:02:18,560 All of these things that converge on the organs of sense and produce enough sensations out of which appearances take place. 18 00:02:18,860 --> 00:02:22,220 And these come to represent something. 19 00:02:22,550 --> 00:02:27,760 Come to represent something. This is our mode of receptivity. 20 00:02:27,770 --> 00:02:31,820 This is the basis upon which we have sensibility, the pure intuitions. 21 00:02:32,330 --> 00:02:39,200 Space and time must be there, offering authority for us to be receptive to events in the external world. 22 00:02:39,530 --> 00:02:41,990 So this is going to give rise to sensibility. 23 00:02:42,320 --> 00:02:53,090 But until these sensuous intuitions are partitioned properly, subsumed properly under the pure categories, there is not an understanding. 24 00:02:53,920 --> 00:03:03,280 So by way of receptivity, we are able to perceive things, but it's only by way of the categories that we are able to think things. 25 00:03:04,950 --> 00:03:08,520 It's what renders objects thinkable. 26 00:03:09,430 --> 00:03:16,230 So how about deploying these sensuous resources correctly under the categories? 27 00:03:16,270 --> 00:03:28,170 Well, this is the task of spontaneity. It is guided by principles that he finally throws up his hands and refers to generically as mother wit. 28 00:03:28,530 --> 00:03:30,810 And so we are left with this problem, 29 00:03:31,200 --> 00:03:38,160 since so much of this is done by way of preordained principles over which we certainly have no conscious control. 30 00:03:38,580 --> 00:03:43,680 Does this not itself lead to a kind of scepticism and subjectivity? 31 00:03:44,040 --> 00:03:51,540 And the post-Katrina period is littered with treatises on the subjectivism inherent in course. 32 00:03:51,870 --> 00:04:03,179 First critique. So suppose we take the position that the elements of cognition and the synthesising that 33 00:04:03,180 --> 00:04:09,440 takes place are entirely of our own make and that we can never get out of the box, 34 00:04:09,450 --> 00:04:16,769 we can never know things as they really are. And and we're right back to the claim that the problem of the embarrassment of 35 00:04:16,770 --> 00:04:21,270 philosophy is it still can't establish the existence of an external world. 36 00:04:22,960 --> 00:04:26,710 Now we can begin this with the Jay College famous method of job. 37 00:04:27,520 --> 00:04:39,010 And I really have to take off. But I think Locke is actually the brains behind much of this discussion with a lot of Barkley figures 38 00:04:39,280 --> 00:04:47,860 that counterpoints to direct in book to chapter page blocks essay concerning the human understanding. 39 00:04:47,980 --> 00:04:53,560 BLOCK treats us to his distinction between primary and secondary qualities. 40 00:04:55,000 --> 00:05:01,520 I want to read you some passages from that because continue as blog sites more frequent. 41 00:05:04,160 --> 00:05:09,380 This is from book to chapter eight. We find this in Section eight. 42 00:05:11,450 --> 00:05:23,270 Our ideas on the qualities of bodies whatsoever, the mind perceives in itself, or as the immediate objects of perception for our understanding. 43 00:05:24,080 --> 00:05:34,190 That little idea of the power to produce an idea in our mind I call quality of the subject we're in. 44 00:05:34,190 --> 00:05:38,690 That power is just previously in seven. 45 00:05:40,170 --> 00:05:46,290 Ideas in the mind are no more the likeness of something existing without us. 46 00:05:47,190 --> 00:05:54,570 Then the names that stand for them are the likeness of our ideas, which we have upon hearing they are out to excite in us. 47 00:05:54,900 --> 00:06:06,300 So he is declaring that the ideas have no more likeness to that of which they are ideas than the names we have a sense of. 48 00:06:06,660 --> 00:06:11,400 But then. Glass as a now. 49 00:06:12,670 --> 00:06:21,750 It's like this. Please. Now the distinction between primary and secondary colleges. 50 00:06:24,070 --> 00:06:27,840 Is thus considered dead. Bodies are first. 51 00:06:28,680 --> 00:06:32,010 Such as are utterly inseparable from the body. 52 00:06:32,370 --> 00:06:41,910 It must stay so ever in a big and such as in all the alterations and changes in sufferers, all the force can be used to polish. 53 00:06:42,180 --> 00:06:48,540 It constantly keeps these of properties of body keeps under all conditions of alteration. 54 00:06:49,110 --> 00:06:56,760 Take a grain of wheat, he says. Divided into two halves, each part still has become the primary qualities. 55 00:06:57,480 --> 00:07:06,410 One is, each part still has a solidity extension, finger and mobility divide. 56 00:07:06,630 --> 00:07:10,110 And again, it retains still the same qualities. 57 00:07:10,830 --> 00:07:18,600 These I call original all primary qualities, which I think we may observe to produce simple ideas in us, 58 00:07:18,870 --> 00:07:25,650 namely the simple idea as to what solidity, extended vigour, motion or rest and number. 59 00:07:26,550 --> 00:07:35,910 So his young friends of Newton need not worry about the Newtonian world talks about which is finger extension, motion and so forth. 60 00:07:36,320 --> 00:07:41,640 So those are things to which we have possibly direct access sweetly. 61 00:07:41,820 --> 00:07:49,290 We see those things. We experience those things. US. They are secondary qualities of bodies, 62 00:07:50,340 --> 00:08:02,070 such qualities which in truth are nothing in the objects themselves but the power to produce various sensations in us by their primary qualities, 63 00:08:02,430 --> 00:08:13,680 i.e. by the both figurative texture and motion of their insensible parts there for particular parts to see and what comes under this setting colours, 64 00:08:13,680 --> 00:08:17,700 sound, taste, etc. These are secondary qualities. 65 00:08:20,040 --> 00:08:26,270 Well, my goodness. So one can't fathom. 66 00:08:26,280 --> 00:08:31,590 Why would Thomas read looks of this? He refers to Locke's position. 67 00:08:32,990 --> 00:08:46,100 And Descartes position on Aristotle's position boxes, positions every position as quote, the ideal theory, the ideal theory, 68 00:08:46,370 --> 00:08:54,020 which says it's a theory according to which we have no contact with the objects in the external world directly, 69 00:08:54,320 --> 00:08:58,010 but only by way of some sort of mental representation. 70 00:08:58,310 --> 00:09:05,690 So that the only thing we can talk about is the meaning of the body or the contents of our own minds and not the external world. 71 00:09:05,870 --> 00:09:12,890 Reid says Early on in my philosophical career, I tended to side with Berkeley on these matters. 72 00:09:13,790 --> 00:09:19,610 Then, having stepped into a dirty kettle and banged my head frequently against a signpost, 73 00:09:19,940 --> 00:09:24,440 I reluctantly came to the conclusion that there really are objects in the external world. 74 00:09:24,710 --> 00:09:37,480 Very much like what I see them. Locke and Johnson Company have generated something, Reed says, which is true. 75 00:09:37,630 --> 00:09:41,470 This is what's a gradient. If the ideal theory is true. 76 00:09:42,850 --> 00:09:46,660 I lay my hands across my lips and become skeletal. 77 00:09:48,630 --> 00:09:59,490 So Reid is going to defend a direct realism against this kind of culture as comparably agitated coastal candidates agitated. 78 00:10:00,090 --> 00:10:13,860 You get the genesis of a particular reason, and Reid gets agitated that some one process worth taking on a different subject. 79 00:10:15,600 --> 00:10:18,730 It's better that the telegraph. So. 80 00:10:22,490 --> 00:10:26,660 What counts is two forms of scepticism arising from this tradition. 81 00:10:27,350 --> 00:10:35,930 The scepticism espoused by Descartes espoused by Bach as de jure 74. 82 00:10:36,080 --> 00:10:46,430 He identifies each piece clearly. What those have in common sense can't quote is the theory which declares the existence of objects 83 00:10:46,430 --> 00:10:55,130 in space outside us to be merely doubtful and if demonstrable or to be false and impossible. 84 00:10:56,090 --> 00:11:02,300 The former is the problematic idealism of Descartes, the latter of the dogmatic idealism, 85 00:11:02,840 --> 00:11:09,800 borderline Descartes, separate things like the good dreams, but is not sure. 86 00:11:10,250 --> 00:11:19,940 He frets at Berkeley, of course, to collapse the whole notion of an independently subsisting material world, 87 00:11:19,940 --> 00:11:26,720 a mind independent material world, as similarly impossible. 88 00:11:31,210 --> 00:11:37,170 How many of you agree with the government? No, it wasn't. 89 00:11:39,150 --> 00:11:48,090 All right, let's do it then, Chris. Come on. So you think that there was a mind independent physical reality? 90 00:11:49,620 --> 00:11:53,730 Physical reality, a material reality. 91 00:11:54,600 --> 00:12:06,810 You know, something that makes a sound when you hit it has an odour, is visible, a yellow square. 92 00:12:10,020 --> 00:12:21,690 If you use a strip of you, regardless of physical reality of all in principle, sensible properties. 93 00:12:23,420 --> 00:12:29,080 There'd be something left over. What might that be? 94 00:12:32,980 --> 00:12:37,420 But it's something. To which there is no attending. 95 00:12:39,340 --> 00:12:46,670 Sense of mind. Something be held by no consciousness anywhere. 96 00:12:47,770 --> 00:12:59,379 And nonetheless, you are prepared with the kind of epistemic fundamentalism to say, notwithstanding to the contrary, 97 00:12:59,380 --> 00:13:06,880 that no mind in the imaginable cut across everything, just any aspect of this entity. 98 00:13:07,510 --> 00:13:11,290 I declare without war. Nonetheless, it exists. 99 00:13:13,070 --> 00:13:25,240 Oh, stop. Should be. But so far, we simply wants to end the dialogue between the pilots and. 100 00:13:26,120 --> 00:13:35,190 I was a friend of. Of reason, and I listen to this material. 101 00:13:37,230 --> 00:13:42,690 He simply wants to make clear to the people that, don't worry about this argument. 102 00:13:43,710 --> 00:13:48,750 There are still carpets and bottles and computers carrying cases. 103 00:13:48,750 --> 00:14:02,000 And so. What there isn't is a mind independent, a totally mind independent, independently existing material world. 104 00:14:02,510 --> 00:14:12,620 Rather everything with real existence subsists in the attending line in some attending mind. 105 00:14:13,400 --> 00:14:19,260 S. S per capita. To be is to be perceived. 106 00:14:24,170 --> 00:14:30,690 Well. So the tallest mountain didn't exist when someone was there to pursue it. 107 00:14:32,160 --> 00:14:37,250 How about the backside of the moon before the Apollo? Etc., etc. 108 00:14:38,900 --> 00:14:45,920 Berkeley has a very capable philosopher, optics specialist, world class mathematician. 109 00:14:46,610 --> 00:14:52,670 So again, it's not like they were with the network. So he people just ask questions that sort. 110 00:14:53,710 --> 00:15:04,810 And on the general question, what is the archaeological status of last which no human perception has experienced or even could experience? 111 00:15:06,710 --> 00:15:11,830 If it is to be to future status, it must be because it is held in some sunlight. 112 00:15:13,940 --> 00:15:19,790 And what this report which says of course it is eternally held in the mind that they. 113 00:15:23,130 --> 00:15:27,720 Oh, sorry about that. But your little sun, Sir Charles. 114 00:15:29,950 --> 00:15:36,700 He became a bishop, having bishop unemployed. And he was later bishop because he was doing that. 115 00:15:38,030 --> 00:15:41,310 As he said, it used to be terrorists. 116 00:15:41,630 --> 00:15:45,440 I'm sure about. Well, 117 00:15:45,440 --> 00:15:49,700 Berkeley famously dissolved the distinction between Locke's primary and 118 00:15:49,700 --> 00:15:55,700 secondary qualities on the grounds that all experience is mediated accordingly. 119 00:15:56,030 --> 00:16:02,450 He reached the conclusion that the notion of a mind, an independent material world, was simply incoherent. 120 00:16:02,780 --> 00:16:06,620 Thus, to be is perceived. 121 00:16:06,740 --> 00:16:11,430 And that's the triumphant motto of author. 122 00:16:14,150 --> 00:16:18,790 Berkeley decided that what we needed was a new kind of university. 123 00:16:19,730 --> 00:16:23,930 He came to America to raise money and is going to build a college and computer. 124 00:16:25,010 --> 00:16:29,120 And his first child was actually born in Rhode Island. 125 00:16:30,090 --> 00:16:40,070 And I've got a house there. It's a wonderful place if you ever get a chance to visit with a lot of like a bundle up to go next social. 126 00:16:42,280 --> 00:16:45,310 Yes I think on of the stuff. 127 00:16:46,360 --> 00:16:50,680 Had a tour guide who was trying to tell me that Farley had an interest in optics. 128 00:16:50,780 --> 00:17:00,590 I was very appreciative. Now consider Descartes conclusions, which he reaches in his meditations. 129 00:17:02,040 --> 00:17:06,770 He knows from experience that the effects he feels are not limited to life. 130 00:17:08,220 --> 00:17:16,180 He says in the third meditation, but he will feel heat whether he wants to or not from this. 131 00:17:16,470 --> 00:17:21,570 But his sensations and ideas out to them from sources other than himself. 132 00:17:21,570 --> 00:17:27,290 So he is prepared to accept that. But this comes from a source of a lifetime. 133 00:17:27,340 --> 00:17:44,180 So. But then dread scepticism probably sets in as we hear Jacobs say, quote, Although these apparently adventitious ideas do not depend on my will. 134 00:17:44,630 --> 00:17:48,840 It does not follow that they must come from things located outside. 135 00:17:49,640 --> 00:17:58,880 There may be some other faculty not yet fully known which produces these ideas without any assistance from external things. 136 00:17:59,510 --> 00:18:05,030 This is just how I've always thought ideas are produced and made when I am dreaming. 137 00:18:07,430 --> 00:18:15,950 So he might be bringing those things or they might be the gift of that evil demon which is going to which 138 00:18:15,950 --> 00:18:22,310 is going to corrupt his understandings and delude him into believing all sorts of things that are not so. 139 00:18:24,550 --> 00:18:34,150 This is what the project was all about. He's trying to find something to counteract the evil demons efforts. 140 00:18:36,590 --> 00:18:40,910 Because even to me, to see even if even if you are the evil demon, 141 00:18:41,570 --> 00:18:50,420 the ability to perpetrate illusory and and imposed delusional state, etc., just to deceive Descartes. 142 00:18:50,690 --> 00:19:01,500 Descartes must be a thinking thing. He declares himself to be an addition to an extended thing, which is an inference to say. 143 00:19:02,520 --> 00:19:05,830 I can prove that. But that he isn't thinking. 144 00:19:06,060 --> 00:19:11,960 There is no doubt. Worry. Not a thinking thing. He couldn't even contemplate the possibility of an extended play. 145 00:19:13,750 --> 00:19:17,880 So the coquito is read, I think was not entirely fair, 146 00:19:18,190 --> 00:19:26,469 but they can't say that a man just believes his own existence is no more fit to be reasoned with than one thinks he's made of. 147 00:19:26,470 --> 00:19:34,390 Glass of DEGROFF didn't set out of hotels and insights because he displayed his own existence. 148 00:19:34,390 --> 00:19:39,340 The fact that the name was not enough, a logical name of establishment existed. 149 00:19:39,340 --> 00:19:46,059 But on epistemological and what kind of a knowledge claim defeats of total scepticism and whatnot, 150 00:19:46,060 --> 00:19:54,140 which claim that defeats of total scepticism is the current capitalist code of. 151 00:19:57,980 --> 00:20:04,360 Later in the same session? Well, so far things are fairly tame. 152 00:20:05,750 --> 00:20:17,160 Now enter a few. She will illustrate the impoverishment of reason in relation to the normal world, 153 00:20:17,940 --> 00:20:23,640 and in so many words make clear that there can be sympathetic propositions known to be true. 154 00:20:24,150 --> 00:20:27,060 All right. Jill dismisses the whole thing. This. 155 00:20:29,440 --> 00:20:38,560 Suppose a person so endowed with the strongest faculties, reason and reflection to be brought into this world. 156 00:20:39,580 --> 00:20:45,700 He would indeed immediately observe a continual succession of objects and one event following another. 157 00:20:46,540 --> 00:20:55,060 But he would not be able to discover anything farther. He would no excursion by any reasoning, be able to reach the idea of cause and effect. 158 00:20:55,750 --> 00:21:02,080 Since the magic of the powers by which all natural operations are performed never appear to the senses. 159 00:21:02,950 --> 00:21:10,270 Such a person without more experience could never employ his conjecture or reasoning concerning any matter of fact, 160 00:21:10,510 --> 00:21:15,040 or be assured of anything beyond what was immediately pressed into his memory. 161 00:21:15,040 --> 00:21:20,290 That his sense. Later in the same section. 162 00:21:21,460 --> 00:21:25,090 Quote, Five lot of argument cannot be proved, 163 00:21:25,510 --> 00:21:31,570 but the perceptions of the mind must be caused by external objects and could not arise 164 00:21:31,870 --> 00:21:37,780 from the energy of the mind itself or from some other cause still unknown to us. 165 00:21:38,770 --> 00:21:47,500 It is acknowledged that, in fact, many of these perceptions arise from anything external as a drainage matter and other diseases. 166 00:21:48,700 --> 00:21:54,700 It's a question of whether the perceptions of the senses being produced by external objects. 167 00:21:55,690 --> 00:22:00,250 But here, experience is and must be entirely silent. 168 00:22:00,850 --> 00:22:10,360 The mind has never anything to present to it but perceptions and cannot possibly reach any experience of their connection with objects. 169 00:22:10,690 --> 00:22:16,600 The supposition of such a connection is therefore without any foundation in reasoning. 170 00:22:19,860 --> 00:22:23,820 You're one of the two that. Childress models. 171 00:22:25,300 --> 00:22:29,440 Do you know when he'd go to France? He was such a wonderful conversationalist. 172 00:22:30,550 --> 00:22:37,840 They could, particularly the brilliant women of the French salons, would always want a chat show. 173 00:22:39,180 --> 00:22:44,160 I have great affection for you, not withstanding my disagreement with this place. 174 00:22:44,310 --> 00:22:48,300 First, we share a similar profile. 175 00:22:50,330 --> 00:22:57,410 It's a relatively rare and the unusual force of the silent Frenchman. 176 00:22:58,750 --> 00:23:03,130 You know, they do call like sort of like shield like that. 177 00:23:04,110 --> 00:23:08,940 But the spoke French envies the attention [INAUDIBLE] be getting as. 178 00:23:09,590 --> 00:23:15,830 Instead of the problem, they point to property that showed chattel available slaves. 179 00:23:16,160 --> 00:23:22,690 And they would say. And the world is made of flesh and blood. 180 00:23:24,160 --> 00:23:34,090 But you see the state that human lives, our reasoning and our experiences, and they simply can't establish. 181 00:23:34,510 --> 00:23:36,610 In addition to my research. 182 00:23:38,140 --> 00:23:46,959 The fact of an external world from is about this is not within the ambit of reason its powers and of course it can be stylish, 183 00:23:46,960 --> 00:23:51,460 quite spurious, because all experience and supply are just those perceptions. 184 00:23:55,670 --> 00:23:58,750 Well, the council's going to require two challenges. This. 185 00:24:01,610 --> 00:24:08,720 Hey, he might find himself moving into a kind of idealism because after all, 186 00:24:09,680 --> 00:24:18,110 at the level of the sensuous intuitions we're talking about representations of us access directly to the level of reality to things, 187 00:24:18,110 --> 00:24:25,370 us and them selves they really are. So Carter understands that of the charges after the first critiques, first tradition, 188 00:24:25,760 --> 00:24:31,310 the charge that his argument is that some species of idealism has to be dealt. 189 00:24:33,570 --> 00:24:42,480 He says, look, there's there's a term under which I accept I qualify myself as a transcendental idealist. 190 00:24:44,100 --> 00:24:50,580 And then he says this at a three, six, nine by transcendental idealism. 191 00:24:51,210 --> 00:25:01,680 I need to adopt that appearance and sort of be regarded as being one and all representations all the way, not things of themselves. 192 00:25:02,490 --> 00:25:12,990 And that time and space are therefore only the sensible forms of our intuitions, not the conditions of objects viewed as things ever sounds. 193 00:25:16,210 --> 00:25:21,130 So he's again making the distinction between phenomena and news. 194 00:25:21,790 --> 00:25:30,910 Now, why is Wall constantly being built lest anyone think we have access to things as in themselves, they really are. 195 00:25:31,870 --> 00:25:37,630 Do you see how that lead to to an undefeatable scepticism? 196 00:25:38,110 --> 00:25:45,400 If you claim that the contents of your consciousness just are things as in themselves, they really are. 197 00:25:45,850 --> 00:25:52,790 Then you live in a world exhausted by ideas because that's one of the contents of consciousness. 198 00:25:52,840 --> 00:26:02,620 Ah. So there would be no distinction whatsoever between an actual external world and the conscious representation of that world, 199 00:26:02,830 --> 00:26:08,750 because in consciousness it wouldn't be a representation, it would be things as in themselves, they really are. 200 00:26:09,010 --> 00:26:14,680 So companies are aware of the fact that once you argue for access to nominal reality, 201 00:26:14,890 --> 00:26:25,440 ironically you fall into the scepticism that probably is more severe than even Barclays shills and takes. 202 00:26:28,010 --> 00:26:35,780 My notes, I say, after all, if there were no distinction possible between building a fund, between an entity is in itself, it really is. 203 00:26:35,990 --> 00:26:39,319 And the representation of that entity, it would be Barclays. 204 00:26:39,320 --> 00:26:47,559 I think this probably would be the last. Now that the external world is in fact represented, 205 00:26:47,560 --> 00:27:00,459 threat does raise a question as to what has to be in place for there to be representations of the first instance, all the history of us. 206 00:27:00,460 --> 00:27:03,700 All perceptual representations of our spatial temporal. 207 00:27:04,790 --> 00:27:12,059 And as we watch space, time is given in the way of ensuring steadily we get back to the transcendental aesthetics. 208 00:27:12,060 --> 00:27:16,040 So we know that that for a section of it. 209 00:27:16,040 --> 00:27:27,079 So it must be or a framework of such that the organisms that grant us sensibility package the input in a 210 00:27:27,080 --> 00:27:34,340 characteristic way packaged in a way that the stimuli themselves can say time is not in the stimulus, 211 00:27:34,610 --> 00:27:48,799 space stimulus. Now remember Dawlish in college is technically used for there to be knowledge. 212 00:27:48,800 --> 00:27:57,260 There must be both sensibility and understanding. So what cannot, in principle and direct to experience, cannot in principle be. 213 00:27:57,530 --> 00:28:09,610 No. He states clearly how his views of transcendentalist to be understood with respect to transcendental ideas as it extends its influence. 214 00:28:09,620 --> 00:28:16,430 This quote over all that follows. Not every kind of knowledge of oration be called transcendental, 215 00:28:17,390 --> 00:28:27,870 but only that by which we know that and know how certain representations can be, can be employed or possible, surely a priori. 216 00:28:27,890 --> 00:28:37,010 So again, if you want transcendental understood as an enabling condition, unnecessary state of affairs, 217 00:28:37,010 --> 00:28:43,510 if something else is to take place, if there is to be experience necessarily, there must be walked, 218 00:28:43,520 --> 00:28:47,630 there must be a mode of sensibility, etc. If there is to be understanding, 219 00:28:47,840 --> 00:28:56,000 there must be a categorical framework in which the products of of experience are properly deployed and organised. 220 00:28:57,830 --> 00:29:02,300 But of course, if appearances are the only source of the content of perception, 221 00:29:02,810 --> 00:29:11,740 we find ourselves embracing some sort of idealism in virtue of the governor at 36 and 12. 222 00:29:12,470 --> 00:29:16,280 How does leaving himself so open to such an interpretation? 223 00:29:16,700 --> 00:29:21,890 He has come sounding very much like an idealist, and I don't mean a transcendental idealist. 224 00:29:24,510 --> 00:29:32,100 Teach a class that nature, in the material sense is no quote by means of the Constitution of our sensibility, 225 00:29:32,760 --> 00:29:41,040 according to which it is in its own way, affected by objects which are themselves unknown to it and totally distinct from the appearance. 226 00:29:41,490 --> 00:29:49,860 The list begins to sound somewhat, partly, and you can see why why his critics will charge. 227 00:29:50,830 --> 00:29:57,660 I was. I charge him with a kind of psychologist. 228 00:29:57,960 --> 00:30:05,460 Since this begins to sound as not quite as powerful as cognitive psychology, I don't think it's quite that power. 229 00:30:05,460 --> 00:30:11,150 But it does begin to sound a bit like. You know, cognitive psychology one of. 230 00:30:13,510 --> 00:30:14,120 We've got. 231 00:30:16,370 --> 00:30:28,720 Schematic drawings of census leading to a short term memory recall to long term memory going to the amygdala generating that was like today. 232 00:30:29,030 --> 00:30:35,630 If they were large, I might be tempted to draw things like that because of this passion for categories of categories. 233 00:30:38,190 --> 00:30:48,810 Well, he's got to refute the idea of Descartes and Berkeley and show that transcendental idealism has nothing in common with those. 234 00:30:49,080 --> 00:30:52,230 And that's the task. Reputation. Idealism. 235 00:30:53,760 --> 00:31:03,000 It's a dense argument, to say the least, has given rise to a vast secondary literature that show that Stephen Isaac contributed to it. 236 00:31:04,440 --> 00:31:12,000 Don't worry, part of and tried to save me from the charge that there are gaps in this argument. 237 00:31:13,540 --> 00:31:23,190 I've a recent article titled Cuts Seamless Refutation of just how confident my conclusions are reached. 238 00:31:24,160 --> 00:31:31,660 This. Correspondent. The core question is how best to explain? 239 00:31:32,960 --> 00:31:48,030 Can't see this. How do we explain the startling agreement between the perceptual cognitive representations and the things external to ourselves? 240 00:31:48,050 --> 00:31:56,640 Or, as I've said a couple of times in these lectures. How do we explain getting to the moon and back that? 241 00:31:56,960 --> 00:32:03,560 Do you see, this is not just some sort of reasonable correlation between. 242 00:32:03,860 --> 00:32:10,370 Yes, we have as to the external world and what the external world may be that is somewhat like. 243 00:32:12,090 --> 00:32:22,620 This is an extraordinary journey from Earth to moon and back based on calculations and equations and rocketry and radar and so, so. 244 00:32:22,950 --> 00:32:30,330 So you might say in classical terms, since we did that, what are the necessary preconditions? 245 00:32:30,480 --> 00:32:36,450 What's the transcendental argument according to which you can go to the moon and come back? 246 00:32:36,450 --> 00:32:44,399 And the transcendental argument is there must be a fundamental and objective agreement between the 247 00:32:44,400 --> 00:32:52,320 pure conception of the understanding as we have subsumed the data of sense under these categories. 248 00:32:53,100 --> 00:33:02,230 And. The validity of our representations of the external world that match its world valid. 249 00:33:03,350 --> 00:33:10,480 The achievements would be matter. That's saying that we've done that. 250 00:33:10,520 --> 00:33:19,690 Something must be there for us. But how do we establish the reality of things outside of ourselves in the first instance? 251 00:33:20,260 --> 00:33:24,070 Suppose the whole space program is a kind of dream. 252 00:33:24,100 --> 00:33:31,810 There are still people who think that the whole thing was done on a Hollywood sound launcher, but nobody actually ever did go. 253 00:33:32,440 --> 00:33:36,070 And there were people who believed things like that. But if you. 254 00:33:38,220 --> 00:33:45,900 Hi. Well, to establish the reality of things outside ourselves, Khan says he will turn idealism. 255 00:33:46,590 --> 00:33:48,990 All idealism is against themselves. 256 00:33:49,500 --> 00:34:00,690 And he sets out to establish that the very possibility of self-awareness taken out of his own inner sense requires an awareness of the external world. 257 00:34:00,720 --> 00:34:06,320 That is to say, it is only by way of what is out of place. 258 00:34:06,330 --> 00:34:19,020 It is only by way of our access to what is outside ourselves that we are able to establish that inner life of conscious experience. 259 00:34:19,260 --> 00:34:25,670 That's what he means by turning idealism against themselves, as he says. 260 00:34:25,700 --> 00:34:29,700 Be to 74, he says. 261 00:34:32,630 --> 00:34:38,240 That in a sense, requires an awareness, by the way, of ourselves. 262 00:34:40,430 --> 00:34:45,360 No. They see the argument as it's developed. Funds can't sing this. 263 00:34:45,660 --> 00:34:54,020 Listen carefully. No justice. What is conscious of one's existence as determined in time. 264 00:34:55,320 --> 00:35:05,730 You're conscious of your existence as determined in time, but all determination of time presupposes something permanent and perception. 265 00:35:08,300 --> 00:35:16,340 Determined to hear its new translation of the German Shepherd and stated German has a very wide extension. 266 00:35:20,690 --> 00:35:30,710 It instruments. It is used to refer to establishing something as certain or as definite two sets 267 00:35:31,220 --> 00:35:39,920 to fix something in place to render something firm as imperfect of the shortage. 268 00:35:40,490 --> 00:35:48,640 Polite firm is. Determined probably the word I would have chosen. 269 00:35:49,270 --> 00:35:54,220 I would say one is conscious and one's existence as set or fixed in time. 270 00:35:56,470 --> 00:36:01,120 What is conscious upon existence of one's existence as fixed in time. 271 00:36:01,510 --> 00:36:05,160 But all of this presupposes something permanent in perception. 272 00:36:05,650 --> 00:36:16,000 That is, look, a parade of successive states of consciousness presupposes something static in relation to which other items are time. 273 00:36:16,000 --> 00:36:30,490 There is interest. The stationary nature of this world, the role of the spatial framework against which local things vary in time. 274 00:36:32,560 --> 00:36:43,630 So Tom variation presupposes a static background or a permanent background that a permanent background is provided by the pure intuition of space. 275 00:36:44,320 --> 00:36:57,280 So absent the spatial framework, you could not have that sequence of events in inner space, which just is the march of conscious events. 276 00:36:59,490 --> 00:37:05,610 The permanent casting within the conscious recipient for that very consciousness for its 277 00:37:05,610 --> 00:37:10,890 own success on stage to exist requires something permanent that is external to itself, 278 00:37:12,120 --> 00:37:15,660 only through a perception of an objective thing outside. 279 00:37:15,900 --> 00:37:23,640 So can I be conscious of an enduring self possessed of success in their states? 280 00:37:29,720 --> 00:37:36,320 Conroy concludes that self-consciousness requires perceptual awareness of objects external to little. 281 00:37:36,340 --> 00:37:46,100 So this is the counter to an idealist claim that the mind has direct access only to its own internal states and processes. 282 00:37:46,520 --> 00:37:56,930 You say what the idealist is claiming is that all of my epistemic claims are tied to the array of experiences in my own lived context. 283 00:37:57,050 --> 00:37:59,810 I asked to establish that that very, very, 284 00:38:00,200 --> 00:38:12,350 very conscious by that very possessed set of inter-state experiences cannot exist except insofar as there is a permanent external. 285 00:38:13,200 --> 00:38:22,990 Constituting the background for it. That could in principle be an idealised mind, but it could not be anything. 286 00:38:23,470 --> 00:38:27,850 For blacks, the conditions necessary for social justice. 287 00:38:29,080 --> 00:38:37,479 And this is so because self-consciousness requires conditions whereby the mind's full operations can be determined in time. 288 00:38:37,480 --> 00:38:46,690 You will see this much more clearly when we get to the question of the unity of perception and control of self. 289 00:38:49,200 --> 00:38:59,280 Okada's clear on this when he says for and what we in Thailand saw, namely myself as an appearance of innocence. 290 00:39:00,930 --> 00:39:11,340 Everything is in continual flux and there is nothing abiding except if we mess up, express ourselves the earth, he says, as it hangs, creating love. 291 00:39:11,940 --> 00:39:21,630 But this fight is about an intellectualised subject, something of an index that merely locates the place continually in flux. 292 00:39:22,500 --> 00:39:26,070 So what does he conclude? He says. A B to 75. 293 00:39:26,080 --> 00:39:29,880 This is a reputation idealism section, he says. 294 00:39:31,660 --> 00:39:36,760 The mere but empirically determined consciousness of my own existence. 295 00:39:37,920 --> 00:39:42,060 Proves the existence of objects in space outside. 296 00:39:43,550 --> 00:39:47,580 It's from the fact that I have a conscious in life, 297 00:39:48,110 --> 00:39:55,759 but that there must be an external reality that constitutes the framework of 298 00:39:55,760 --> 00:40:03,410 permanence action which I could not be a successful time determined by force of mind. 299 00:40:05,720 --> 00:40:14,270 Well, there's still a hint of subjectivism here, and it's only when we return to the treatment of the pure intuitions that this 300 00:40:14,270 --> 00:40:21,980 unwanted subjectivity gives way to what is a priori universal and necessary. 301 00:40:23,240 --> 00:40:26,420 He says this as early as the two. 302 00:40:28,860 --> 00:40:34,530 We shall understand by offering Ori knowledge, not knowledge independent of this or that experience, 303 00:40:35,490 --> 00:40:38,460 but knowledge absolutely independent of all experience. 304 00:40:39,740 --> 00:40:48,470 Opposed to what is inaccurate, which is knowledge possible only a posteriori and that is only by way of experience. 305 00:40:50,050 --> 00:40:55,090 But experience never confers on its judgement's true or strict universality. 306 00:40:55,930 --> 00:41:03,850 If a judgement is born with strict universality that is in such a manner that no exception is allowed as possible. 307 00:41:05,080 --> 00:41:08,530 Then it is not to experience, but as valid. 308 00:41:08,740 --> 00:41:18,010 Absolutely primary. And he takes his argument against idealism to reach that degree of necessity and universality. 309 00:41:18,460 --> 00:41:23,050 Do you say this? This time determined? 310 00:41:23,350 --> 00:41:28,450 Internal life of the mind. It's not unique to Jack or Jill. 311 00:41:28,930 --> 00:41:38,410 This these constitute the necessary conditions for there to be successive states of mind as such necessary and universal, 312 00:41:38,950 --> 00:41:47,110 therefore not the gift of experience. So in the end, this comes some sort of idealist. 313 00:41:49,160 --> 00:41:53,500 This is a question that has spawned a substantial secondary literature. 314 00:41:54,250 --> 00:41:57,640 I can tell you, as far as I can tell, no end in sight. 315 00:41:58,780 --> 00:42:02,980 As long as. He fills required dissertation dissertations. 316 00:42:02,990 --> 00:42:11,300 There will be additional work. Count as an idealist sure of that in all the work of college is not a tidy list. 317 00:42:12,290 --> 00:42:18,380 Probably two or 300 count could be an idealist with a certain set of descriptions. 318 00:42:20,980 --> 00:42:27,850 Oliver is an idealist, but it's over his explicit objections. 319 00:42:28,900 --> 00:42:40,030 He was at pains to trace the rationale that would find, as he put it, even for good for degrading Baathist to mere solution. 320 00:42:41,740 --> 00:42:45,610 Couch like Reid would have none of. 321 00:42:47,640 --> 00:42:47,880 That's.