OK, well, this is my first show in Egypt. I think your intelligence considered to begin with six claims first.
There's no persisting of unit yourself. Second, there's no fundamental, real distinct object on the one hand and their properties on the other.
Third, there's no fundamental or real secret between the basic faithful properties of things and power properties of things.
Fourth, most fundamental real distinction between objects or substances on the one hand and the processes and the on the other.
In reality isn't truly divisible into causes. In fact, six objects aren't governed by laws of nature.
Once two of the cutest thing from them. But I think this change is central to metaphor, just metaphysics.
He also holds seven doesn't have free will as a woman.
Really understood, although I won't say much about this and that nothing can ever happen otherwise than it does.
That's a position which is often called determinism, although the name isn't apt to Nietzsche's Kenneth.
Finally, for a moment, it seems to me that he inclines towards the ancient but also very modern view.
So there's a fundamental, non-trivial sense in which reality is one.
And towards what seems to me to be the most plausible, though difficult, view of the nature of reality that is the heart,
the really hard nosed modernist view,
which is the Spinoza and alien receiving and Edmontonians and white headed view that this is number 10 on my list.
Reality is suffused with even if it doesn't consist of mentality, that some form sense and it seems correct to attribute tend to them,
if only because he famously holds the lead, but that everything is world power.
Because to say this is already to endorse ten in some form,
to say that everything is some respect for I am not just a matter of cruft that is false, considered or conceived of it, only not away.
So I think we have the core of not just metaphysics. And I'm going to put aside let I'm neither, for example,
points out that Nietzsche doesn't mention dimensional even when he surveys it at work and take him out of one to 10.
I think the first seven negative claims are certainly true and that the final three positive category probably true,
which is known as the perspective best, who's sceptical about truth,
a word which he likes to put in inverted commas, and about our project metaphysics.
And he has a rich variety of valid purposes in expressing himself in this way.
But it's not seriously in doubt that he isn't as mature thought prepared as all of what age or beast.
He doesn't think his views on these matters are only true in inverted commas or true only from the
perspective of self-drive sort of clustering drives or not really about what he calls a quote,
true being of things that in themselves are things. And I'm happy to leave the detailed defence of this last point to others.
Jill Richardson, for one and this talk. I want to focus on two six pages endorsement of one.
The view is that there's no persisting unitary self. I think needs no argument.
And it's deeply bound up with the endorsements of two to five. No, this is separate is not a free will.
The argument age is pretty, pretty tangled up with six.
I will talk about it a bit, but I want to read essentially set to make one point now,
which is that the reason the name determinism is inappropriate in each case is that although he makes
free use of the motions of power because he purges the thesis that nothing can ever happen otherwise.
It does of the notion of compulsion, the notion of necessity understood as some kind of compulsion.
He treats it rather. And in my view, most deeply as a as a kind of tautology in a way that we can perhaps picture first by thinking of lightning,
his causeless universe in which every true statement about anything is now that true.
And then perhaps again, indirectly, the I mentioned block universe of relativity theory.
What about nine? I'm just going through someone saying a few things about these people getting on to the main issue.
The view that in some sense, always one. But I don't want to insist on this, Masaomi,
that Nietzsche's criticisms of the two Mystikal cutting tendencies and the matching
atavistic tendencies of human thought and language tend in this direction.
Thinking, he says, takes apart what is really one. And this is one of his most constant themes.
It's live. Less clear, perhaps on a subject for another time. That he's a an all out moaners.
And I mean a thing about. Stockholders, but.
So in line with communities that as many injured, plus first many modern physicists and cosmologists who hold that,
there is in the final analysis, only one thing, that space time, which is itself an object, a concrete spiritual.
We'll meet his views, have a fine ancestry.
They are, in a sense, traditional, and they're strongly in accord, as I've always said, as much in present day physics.
The main elements are found in our clients in the Buddha and some of the work of the Buddhist near contemporary Plato.
In early modern times. They connect strongly with the norms of politeness, at least.
And more recently, with Whitehead in the later Russell amongst others, many more Connexions can be made, some of which I'll indicate.
But I'm not particularly concerned with the questions of influence.
There are fundamental points on which nature agrees with Descartes, and this is a point that pleases me stress.
Descartes is a great genius, misunderstood, and also a point at which I agree with law and human can't Tripplehorn.
And none of this is surprising. Truth tends to occur independently to different thinkers and to force its way up.
Matt, I'm quoting William James, who says that metaphysics means nothing but an unusually obstinate effort to think clearly.
And no one is more obstinate to nature. It seems to me the fact that he has this completely uncanny nose for truth,
which seems to extend beyond the psychological to the physical evidence, is bewildering to me.
And some of this, I think, came up earlier in the day.
It the panel session that I attended where Connexions are made between just thought pleasant physics, but not all of you.
Anyway, my present day is to give a brief explanation of part of what I take to be the right
view about the fundamental nature of reality with some special reference to nature.
So I'd be amazed and worried if there were anything new. What I have to say about Nietzsche.
I simply want to provide a certain view of reality with one distinguished reference point amongst others.
I'm going to use the late notebook's freely, even when there are equally good quotations from the word nature published in The Sun.
So I also see this papers containing slots for supporting causations to be supplied by others.
So that's the first thing to do reality as this as it is in itself.
End. That's the first thing to do when it comes to a discussion reaches metaphysics and it should be unnecessary.
But philosophy is, of course, a cesspit of misunderstanding.
One of the things the first is to do is to note that nature isn't sceptical about the notion of reality as it is in itself.
This is hardly surprising because such scepticism is incoherent. It's incoherent because on the hand of one to be is necessarily to be a certain way.
But then you give them time to be somehow or other less and to the way that being is at any given time just is the way it is in itself.
And if you don't like the reality of time, you can just drop the words at any given time.
Someone might say that the point fails Nietzsche's case because he helps the beings becoming.
But obviously, that's no good. Reality is a certain way as it is in itself, whatever the nature of reality is.
So if reality is coming and I have no objection to his terminology, that I get to avoid it.
For the most part, because it has ancient and tangled roots.
So reality is coming and that's the way reality is in itself. And there is, of course, a certain way becoming a reality.
Is it as it is in itself? I'm going to skip a few points objections based on the misunderstanding of quantum mechanics.
Another possible objection is the teacher writes that I quote, There is no truth.
And they pretend what can be thought up must surely be a fiction.
The first one to make a reply to that, of course, is that there's no tension between holding the does it determine the truth about
how things are themselves and scepticism about our ability to know what it is.
Second, it's true that need to constantly stress is the point that the ordinary human thought or language
is profoundly inadequate when it comes to the attempt to try to express the nature of reality.
Given thought and language is in part essentially constituted by fortifying structures.
fictionalisation Zobel errors about that reality still need to never for a moment thinks that there's anything insuperable
difficulty in using language that builds in such areas to express truths about those very errors or indeed truth of other kinds.
So we have to weigh remarks which seem to express global scepticism about the possibility
of expressing the truth about anything against the vast mass of the rest of his work,
which is everywhere premised on the assumption that it is possible to express the truth about things.
After all, the vast body of his work consists almost entirely of truth claims of this sort.
I guess maybe this is a dead issue. That's what I've been picking up. This occurred recently, but it is not to be.
It's not as if it's hard to fit these highly general, duplicative remarks by nature into his work considered as a whole.
It's easy. It's easy to understand that point in the context of his other views.
It's no harder than understanding the intuitively natural Buddhist distinction between conventional truth and ultimate truth.
I don't need to see the horrible amount of time has been wasted here has come, said.
I'm quoting many historians of philosophy with all their intended prayers.
A tribute to be a nonsense, to pop philosophers, past philosophers.
They are incapable of recognising beyond what the philosophers actually said, what they really meant to say.
And again, if we take a single pattern of is torn from their context and compare them with one another,
contradictions are not likely to be lacking, especially in the work that is written with any freedom of expression.
But they are cops as easily resolved by those who have mastered the idea of the hope.
So maybe this is just banal. I mean, what each has no truth, no knowledge, no metaphysics remarks to teach us something about our region,
both in his published books and in his notebooks.
Take a simple example, when nature proposes the reality is best thought of as a continuum or unified process.
Who's nature thought, human thought and language inevitably falsified by cutting it up,
but especially in temporal distinct objects or individual causes and effects?
He's claiming that this is how things actually are. So you're saying this sort of thing involves China syndrome?
On the question of fact, that nature is certainly Chumstick, his arm and whether or not that's so.
He certainly doesn't think that words like Continuum are condemned by belonging
to human thought of the language to being ultimately and applicable to reality.
I would qualify some of those remarks about continue in the light of the again session I just attended,
which talked quite a lot about Nietzsche's commitment to some kind of quintal you agree on.
I don't think it's necessary to do that now. Okay.
Now, what about that question that I just mentioned, which concerns for my list of theses?
Well, very roughly. Physics, I think it has sufficiently shown that all objects of processing that very clear well thought of this process.
We've learnt that matter is astonishingly theory, but substance is almost inconceivable in substantial relative to our everyday conception.
GRANEY Individual particles were already being treated as insubstantial as mathematical points
and hands me a theoretical posits in the 18th century as something Nietzsche was aware of,
in fact. And they lost to a particular punctuality long ago as they gave way to fields in post 1925.
Quantum physics leading up to a popular phenomenon of entanglement, everyday objects and stones to brains, collocations patterns of energy,
diaphanous process entities whose existence evokes a constant interchange with the quantum vacuum given,
which is literally correct to say that that party constituted by the quantum vacuum.
So the idea of the processes or events requires some sort of substance that is somewhat distinct from which they can go or occur,
has really long collapsed. The whole object process, property, state event, conceptual cluster concepts is indeed hopelessly superficial.
Noted, we need modern physics to see this any more than the ancient Indian Greek philosophers did.
Some of the distinctions in the object process property of the state of the class to seem to us to mark real,
irreducible, metaphysical, fundamental differences. They seem integral to almost basic discursive subject predicate forms of thought.
And we can allow their very natural, practically indespensible in everyday life.
But they are profoundly misleading because when taken up in metaphysics as a guide to the fundamental nature of reality,
as of them constantly stresses, and it isn't actually particularly hard to see that this is all reality.
This process is why Whitehead was moved to observe by his study of 20th century physics.
And as Heraclitus remarked, nature's beings becomings because Richardson says so Ahmos matter is best thought of as process.
The matter is essentially dynamic. Essentially temporal,
essentially changeable object or matter can't be conceptualised as things whose existence can be crossed separately from the temporality to,
quote, nature. Another familiar quotation is the separation of doing from the duer of what happens from us.
Something that makes it happen. Process from something that's not process but is enduring substance, thing, body, soul, etc.
The attempt to grasp what happens is a kind of displacement and repositioning of what he is.
What persists that ancient mythology set down the belief in a cause and effect.
Once this belief is found, a fixed form in the grammatical functions of language.
Well, I thought I think that we should always call matter time matter as a matter of time so that we never for a moment forget
it's a central temporality and a central change when you cross match has time as minimal given in its being at the time.
And if it's through time, indeed is not given in to being absorbed insofar as it's considered at a time, but only when it's considered through time,
except through is already wrong because it carries the false picture of maximum somehow travelling through time,
which is false because matters kind of meaning as part of its B in such a way that it can't really be said to exist through time.
When you see all this, then you see that to assess it, a third pieces hate that nothing can happen.
Dance is just to say that matter. That's time.
That is what he needs to say, that even to say the matter does certain things or behaves in a certain way.
He's already too fortified to reality metal and suggests, insofar as it suggests, that its behaviour could be distinguished from its nature.
So far we have the negative version of four in place.
And I'm not going to do positive for a fourth simply.
Of course, it's just all objects, a process that's already said. So that's the first plank.
All the things we naturally pick out as objects are just as well.
And actually, with no great difficulty thought of this process as a fundamental metaphysics,
given that we allow ourselves to go on talking of object to all of you, perhaps to consider very seriously whether to go on talking of objects at all.
But it's undoubtedly convenient for many purposes as need to realise, and it isn't, in fact,
that hard to suspend or suppress a potentially misleading implications of such talk.
So his that was just one familiar and I think relatively clear sample of Nietzsche's metaphysical thinking and one simple
way to frame his general metaphysical approaches is as a rejection of two doctrines we can call separatism aestheticism.
Next thing on my hand, no one can state and criticise these doctrines again, making the point clear, using the language of and property.
Again, it's not as if the statement and criticism are undermined by the fact that the language
of object to property hidden in it can be used as the doctrines built into it.
So separatism separates objects shot from an object against these five and nine and also against
one third to separatism and separates an object from its property owners against spaces too.
And that's a crucial doctrine, which I hate to discuss in some detail.
It's separatism, combined with scepticism in separate matter from force against six pieces.
Six put otherwise in the explicit terms of six separate things the laws of nature.
And that, says separatist Hickley, the lanta governor, the former separatism and statism combined again against these four.
That's remarkable section to separate basic existence from time to temporality or in more
lenient in terms being from becoming in a way profoundly country to modern physics.
Well, let's distinguish 10 slash eleven times the purposes of philosophical discussion.
But this separation too is of course artificial. There are many internal connexions and redundancies amongst the claims.
So, for example, theses three can be seen as dropping up to six.
And I believe direct discussion of five. That is the views on causation to four, five and six.
In fact, all up to six go very closely together. What should we opposed to statuses?
Well, dynamicists on process metaphysics, Eric Clapton, the names don't matter to separatism.
Well, Motus Holism, metaphysical relational ism, the Buddhist doctrine of dependent origination.
Maybe an hour ago, Magaro, Jonah's formulation of the emptiness doctrine.
Well, of names you can have, I gave the name Identity Metaphysics.
Now the name may be thought to express only the rejection of separatism and also status ism.
But this too is superficial. It depends on another full separation, the separation of separatism from scepticism, the separation,
which is very useful for political purposes to which is to repeat metaphysically superficial or particularly it depends on the idea.
There's a sharp distinction between space and time, and that's why there is radically an extraordinarily forth.
Given what we know, the nature of space time, we don't speak freely of space time.
Using the single word to mark the collapse of the idea of space and time are radically distinct from each other.
But we might do well to add the word matter into that word, to get a single word space time matter.
The Nobel Prise winner, Steven Weinberg, suggests that all the objects we take ourselves to have to.
We have to do with in life are best conceived of guys like space time being itself a physical object.
The only one there is an essentially substantial something that's a part of it.
That may be what resource and vast tracts of metaphysics find distinctness, discreetness,
numerical difference, identity, metaphysics, finds unity, continuity, identity, identity, metaphysics.
After all, if indeed you take through those OWFI, Spinoza is one of its exemplary practitioners, followed by shelling Inventure of the term Hengel.
Nature still lies in the same tradition. It lies there because it is true, because it's a tradition.
And although it also lays a great stress on differences of force or power or rank,
well, separatism and status as in my very deep in language with its Basle subject,
pretty good form where we can see easily enough that this is so, and we can say so in language, find ways of putting things that avoid the problem.
We have in language, words like process flow in flux that allow us to say what is wrong with conceptions of the nature of reality,
which finds sharp separations, discrete existences where really there are none.
We can say with Heraclitus in whose proximity nature writes, I quote, He feels warmer and better than anywhere else that everything flows.
OK. Now consider two seemingly radical claims,
there's no fundamental distinction between to be made between objects on the one hand and their properties on the other.
Well, let's say the claim is radical and it may indeed be on Aristotelian, but it's hardly radical.
If by radical we mean radically unorthodox, it seems to be relatively little known.
But Descartes Spinoza aliveness and count amongst those who unite with nature in their endorsement,
too, they all hold to use and slightly extend Descartes terms that there is no real distinction,
only a conceptual distinction between an object considered at any given time and its properties, its attributes most.
Well, there's no real distinction between two things. They be on takeoff's terms when they can't possibly exist apart.
The clearest case in which A and B can't possibly exist apart.
And it isn't. And perhaps the only case is the case in which A and B are identical.
Because then there's only one thing and nothing can exist apart from itself striking me.
For some, it striking the case of an object at any given time and its properties considered at that time as a case of this kind.
So I came. So is true the claim that there's no real distinction between an object and its property?
That's because positive notion of two objects or substances are literally identical with their properties.
Well, at first this claim seems plainly false, given the standard training and analytic philosophy and given the extreme naturalness,
counterfactual thought which builds in so many of the metaphysical errors.
Nietzsche's criticises. But not after a while. Well, I've argued for two in another place and here I'm just going to cite other people instead.
So here's Descartes. It's concise.
I quote the attributes of a substance when considered collectively, he says, are indeed identical with the substance.
Nature is even more concise. I quote, A thing equals its qualities.
Subtract that doing as he often says, and there's no doer left over.
One might think that Descartes life and Spinoza want to hang onto a robust notion of substance in a way that need to dust.
But there's a fundamental respect in which this isn't so much right one.
The great rationalist, not less radical in nature and actually lock in who rules so fully in line,
epistemologically speaking and holding that we have absolutely no legitimate idea of substance nor any indeed any legitimate
reason to suppose it exists insofar as it's taken to be something that is in any way other than a more than particular qualities.
So amongst the seven most well-known early modern philosophers, only Baqi is out of line.
This issue excepted the British empiricists keep it epistemological.
Don't go into logical thesis.
This object is literally identical with its properties.
This is indeed radical and initially difficult to think given the structure of human thought of the language given in
particular with the word property is an intrinsically relational word that asks for something for it to be a property of.
But it's sufficiently understandable to that. And it's also hand again, right in line with modern physics.
Does it seem hard to think? Well, actually, it's not that. And it's something that one can grow into deeply.
And this is doing philosophy or indeed physics.
Descartes is, as it were, missed a substance for most philosophers.
But the popular version of early modern philosophy bears little resemblance to the true story, which is much, much more exciting.
And Descartes was neither the first nor the last to think that the word substance is an empty word,
a mere placeholder with no clear meaning other than existed for real.
He did, though, very much want to be left in peace to get on with his work, and he really was most anxious not to annoy the church.
And he used the word substance increasingly in communication with others who couldn't really think in other terms because
he has all these famous comments to his friend Regis or his one time friend Regis about how he shouldn't annoy people,
try and talk in their language. Actually, it's also as perhaps insufficiently well known that Descartes agreed with nature.
As I understand it, that all is one, at least insofar as the material universe is concerned.
Take up the universe is a single substance in one big extended thing.
It just has these different sort of nappily gradients of texture, which we think of as trains and cars people.
But it is only one thing you can't.
It's also alongside Venus. When he says, and I quote, in their relation to substance accidents or properties are not really subordinated to it,
but are the manner of existence of the substance itself. He gets the matter.
Exactly right. It seems to me nothing more needs to be said.
And as so often in philosophy, the mistake is to try to say more, put aside philosophy and consider an object in front of you in the fullness.
That's reality. There's no ontological subordination. The object's properties to the object itself.
There's no existential inequality or priority of any sort. No one geological dependent either on the other.
No independence of either from the other. There is, in other words, no real problem of universals and particulars as traditionally understood.
Only a number of philosophically habitual ways of understanding the terms,
object and property that just can't survive a proper appreciation of the present point.
The realisation that this can be is so can be uncomfortable if one's being habituated to the philosophical debate,
but it settles out and matures powerfully in time.
One looks at any ordinary object and it's deeply mysterious how they can be thought to be appropriate.
It's it's Zozo in. It's being the way it is is identical to sign being.
Well, what happens, of course, now is that objection is based on counterfactuals flood to the front of many philosophers minds.
And I'll say something about this soon. The moment that we can, as David Armstrong says, and I'm quoting again here,
on the hand of distinguish the particularity of a particular from its properties.
But he says the two factors are to intimately together to speak of a relation between them.
The business and the nature are incapable of existing apart from each other.
Better particulars are vicious abstractions from what may be called states of affairs.
This is this nature. Well, this seems to be to be entirely Cartesian and Spinoza and mind that CNN comes human nature.
We cannot, as Armstrong says, distinguish the particularity of a particular from its properties.
We can make this conceptual distinction, but we can't really speak of a relation of real distinction between the two is true.
Objects are literally identical with their properties. This is entirely compatible with clay objects.
Properties, including its intrinsic or non relational properties may do change through time while it remains the same object.
Well, no. No, it isn't. Someone says and I've got I've got this almost verbatim on the hand.
Because I thought it's a bit more complicated. If someone says to me, look, to hold the objects are identical with their properties is to hold.
This is Broman one that objects necessarily have all the properties they have.
But we know the object says we naturally say that Object X, for example, would still be the object.
It is a time, even if its properties, the properties or properties and as P had been different.
We naturally say we're still. But the object is, even if some of these of its properties were other than they are, in fact to which I reply.
True. But nothing here forbids this way of talking about the non-factual.
The fact that there is context in which we find it natural to say this is Roman to that X as properties might have been different from what they are.
One, it remains the same object doesn't provide any support to the mistaken idea that Romit three an
object has or must have some form or motive be independent of its having the properties it does.
To think that it does is to build the whole metaphysics of object and property into
counterfactual thought of metaphysics that it doesn't contain a licence as it stands.
And that's simply incorrect. We can perfectly well say Roman for X might not have had the properties it does not have.
It was supposing that determines it is false because this doesn't put to in question.
It doesn't challenge the view that whatever happens,
everything in which the being of X consists of any time is identical to everything in which the being of X is property.
This consists of that time it's possible to read Arabic pieces to such a way that is challenged by Grobman four.
But if one does one simply Mrs chooses to ignore the fundamental metaphysical truth expressed by two.
I can't really go on about this. No, but you really need some people's equal.
I'm just reiterating the Obando theory about objects or just collections of properties.
But top of the task, as it's usually stated, is the word property, meaning a property has already have to have been transformed in your thought.
Yo yo bundle theory is usually presented, is still making use of the notion of property that makes it seem grotesquely implausible thing to say.
That's because the area is. Built into the word property. So it takes a bit of time.
Another objection, someone says, I bought my property.
This is not bald. Therefore, I'm not identical to my property.
This is meant to be not like this is law. But the reply to that is this.
This is language, not metaphysics. I think I don't can answer that with nature.
It's childish to think such an appeal to Linus's law can refute identity metaphysics in this way to understand the present claim,
except the sense in which the being of X is identical with the being proper.
And that there is such a sense isn't in question is to say that this that objection has no force, simply bounces off its target.
It depends on what's being discarded.
The standard language enshrined object property distinction that drives the interminable debate about particulars universalis.
So I don't think Frank Ramsey exaggerates when he says, and I quote,
The whole theory of universal is due to mistaking a characteristic of language for amongst fundamental character the of reality.
And Whitehead only exaggerates a little, perhaps when he says, and I quote At home,
modern philosophy hinges around the difficulty of describing the world in terms of subject and predicate,
substance and quality, particular and universal and both, and of course, agree with nature whose entry I played in until now.
That's just, as it were, an artefact of the fact that I had always stopped.
And then I discovered the data could be recruited to the cause as her language is built in terms of the most naive prejudices we read
Disharmonious and problems to fix because we think only in the form of language does believing in the eternal truth of reason e.g. subject,
predicate, etc. because he comes first and then the historical order that nature often focuses on causation when making this point.
Let me quote this that we have a right to distinguish between subject and predicate. He says, that is our strongest belief, fact bottom.
Even the belief in cause and effect, self condition, condition, not him,
is merely an individual case of the first and general belief in primaeval belief and subject to predict might not.
This belief in the concept of subject completely gives me the great stupidity and claims to infer,
in fact, deeply connected declaims three, five and six which are into thickly into work with each other.
And it's to this trip that I now turn the subject, predicate the connexion of subsequent particles,
cause factors, as it were, mediating the transition.
Well, the first point is the quick one seems to be clear that nature's animate, animate versions of hands,
talk causes and effects tantamount to any sort of scepticism about the reality of what we can well call causal processes.
Nor do they amount to any qualification of this view that nothing can ever happen otherwise than it does.
His belief is that this may cause dissent, his belief in what we can well call natural necessity.
So long as we detach this term from any idea that anything in nature is forcing anything else but compelling it.
What nature is objecting to in the classic Buddhist style is the substance, timeless separatism and talk about individual causes and effects.
He's asserting five to claim that reality is not truly divisible into causes and effects.
Here's a quotation that gave science concepts and of course,
in effect the immediate effect of the image of becoming without reason, reaching a fountain or behind it cause and effect.
There is probably never such little reality and truth. The continuum comprises part of which we isolate a couple of pieces.
The area of dividing the reality continuum to becoming reality into discrete subsystem type of causes and
effects is Anitra particularly salient because of the fundamental error in to the fundamental forward,
discursive thought that is most centrally subject, predicate,
form or noun work for which inevitably enacts the object property Harra and or being becoming ever well against as there are so far.
We already have in place the positive versions of theses two and four objects of processes.
There is no real distinguishing objects in their properties. The next thing to bring into line is the positive version three.
As it stands, three and negative form states that there's no fundamental real distinction early at
best conceptual distinction between a thing X's baseball properties and its powerful.
Yes, put otherwise, and here I go to.
I'm intentionally introducing an extremely unhelpful terminology because it's
so widespread that it's worth trying to express the correct view in its terms.
Although they resist the truth. So put it in these other terms, negative three states that there's no fundamental real distinction.
Only the best conceptual distinction between access categorical properties and an ex is dispositional properties.
Now, to consider three anything is again to separate up purposes of discussion, an aspect of what is in it, a single thesis,
a single thesis of identity, metaphysics, which inevitably comes out as something complex, that human thought and language.
So the separation is again, artificial, but one has of course,
one has to do this sort of thing when doing human philosophy and one comparative well
and using language and one compatibly well do it in the service of trying to show,
as I am now trying to show how and why the separations are unofficial.
So I'm not any good at all for the moment in terms of the categorical disposition distinction.
I'm also going to continue to talk in terms of object properties. The separatists object property cannot be dispensed with,
are now regularly also or simply a neutral of being in a way that doesn't divide reality into objects and properties.
And by being, I just mean becoming.
I'm not saying I'm not expecting that, but I have a special dialectical purpose in retaining the language of objects and property.
I'm not retaining it because the Rosemann points flow more easily or looking more plausible.
When we spoke to the opposite reason, because they look less plausible.
We'll move on with pushing these terms.
So the idea is that when one thinks that it points through in the more resistant object profits, one can see the points home.
Even with these terms rigid. So that's meant to give extra force to be to the attempted demonstration.
So this is the last argument to begin. It's generally agreed to talk about object taxes,
dispositions or dispositional properties in context like the present one is to talk of its
powers and about properties which actually we make up into local schools or property.
It's less clear, much less clear to me at these about the term categorical standard and used to mean in this context.
But the simplest or minimal way to understand it, I think,
is as to X is basic or fundamental or intrinsic or primary qualities or properties, what ever they are.
So X is categorical. Being, I suppose, is the totality of X.
Is Paektu concretely existing? B whatever is nature now in this definition of categorical, doesn't exclude,
doesn't exclude the possibility that the things dispositional properties should turn out to be amongst sceptical Kattegat, but nor should it.
So far so, perhaps so good. The next thing to record is, is this commonly held?
This is an issue that the categorical properties of X are the ground of X is dispositional or power properties,
and the categorical properties of X on the whole ground of X is dispositional
properties so that the dispositional properties are in no way ontologically above.
The categorical properties of this view is most familiarly associated with lock in multiplicity.
And it's plainly central to it that the distinction between categorical and dispositional properties is at best a conceptual distinction.
It's not any sort of irreducible logical distinction. There's nothing more to the power properties or power beating of a thing than
each category of properties or category competing according to what is right.
If the things categorical big is in place, then it's power B is in place.
First things Power B block is literally part of its actual contract, the existing B its capital being played.
It doesn't exclude its part B given the present definition of the word categorical.
Well, I think that so far is tilted the right to take that.
And B often combined with the view c that the categorical properties of X are in some way ontologically over this position.
Will power properties of X and Y C may seem natural enough at first.
It is what's at issue here, because this to accept three as it does nature does and as I do,
is to deny C that it is to deny that there is any there is or can be anything more to A things B than its powers.
I agree with Nita that. See is a great mistake.
However, management may seem at first.
In fact, I think the point is effectively a priority once one accepts the reality of power B, to any serious loss of muscle.
So let me try to explain. This will be the one to conclusion.
Here is the raw power of people being stomping, which I take to be a YouTube officer.
So most philosophers agree that they can get be dispositional being without categorical being.
And they can be categorised as being without disposition. They accept that everything has both categorically and this position most.
Some do reject parts of this tape holding. There's no categorical be only dispositional being magnanimous.
D I've got two letters and numbers. D This is the there is only dispositional B.
Well, I got to consider this horribly ill expressed suggestion later for that night instead of the
following strengthened version of the claim that everything has both categorical and disposition.
B. This is C, D one and C D do nothing could possibly have the total categorical B has not had the token dispositional poverty.
And conversely, nothing can possibly have the time and disposition of being that has not out the total category.
B I think this is just obvious on reflection,
given that we can agree to use the dreaded categorical dispositional language of thought before I ask for
this note that it's a very short step if it's a step total from that conjunction of those two theses,
which are just called C D. So the seemingly stronger claim we've already encountered, that is the categorical dispositional formulation of three.
That is, there is no real distinction, only a conceptual distinction between an object,
categorical properties or B and its disposition properties will be.
And a small set that to my preferred candidate is a positive for the three,
which is the CBD stronger claim that things have to go to properties or being
if dispositional properties being a reality are really the entity identical,
which could be put more simply as three.
Again, the things X is based will be cooperativeness is identical with its part B or publicness, which comes down in in effect.
In the end of all being as part of B,
I say seemingly stronger because I don't think the three the positive identity claim is really stronger than the negative.
No real distinction.
Well, look, all this may seem quite wrong, and I know it does seem quite wrong to a very large number of present day circumvented metaphysicians,
routine thoughts about the multiple reliability of certain functional properties, which proves our disposition properties.
Perhaps the following familiar linked objections to what I see D.
Someone's going to say, look, two things can be this positionally or power identical without being Kattegat attached.
And also a thing can be changed in respect of its categorical properties without being changed in respect of its disposition.
So two thoughts about possible worlds may prompt the idea.
Three things can be changed in respect of its disposition or properties without being changed in respect of its categorical properties.
And the accompanying O for two things can be categorically identical without being dispositional apparent.
In fact, good things can be solved. Nothing like searching. Certain things take out too big of an argument.
Take three and four. First, huge numbers of recent philosophical thought experiments depend on those three and
therefore they build in the profoundly separatist assumption that the material.
Think think tanks can be thought of as retaining its intrinsic nature or basic categories
will be unchanged across different economic environments while changing its disposition,
being on account of its different genomic environment. But this idea is incoherent in nature, few as it is online.
This is just the six fact as it is indeed, it seems to me on any take seriously.
Presently, physics point of mass or maximum is just to manage machoism to passively sitting stuff that is then
using what then is a sort of quasar terminal capacity should be stuff that is then regimented by laws.
Laws of nature can't be supposed to be in any way not logically independent or rather than
essentially constitute a part of the categorical or intrinsic nature of maximal energy.
A matter of reality is forceable energy, regularity.
No, I'm quoting nature.
That is, the unalterable sequence of certain phenomena does not prove a law, but a power of relation between two or several forces.
To say this is him imagining someone speaking to say but precisely this relation remains the same.
Means nothing more than one of the same. False cannot be a different force as well.
I think this takes a little thinking about it first, but it's that it's exactly right.
He had nature. Imagine someone thinking with the claim, but precisely in this relation remains the same.
Requires or involves appealed to the law. There's an explanation of its truth, but that's to misunderstand what a force is, what reality is.
When you understand that, you see that. But precisely, this relation remains the same.
It's really nothing more than a tautology or necessary truth.
A particular instance of the necessary truth that everything is what it is and not another thing.
It may be open. Able Danger writes, quote, that in the end itself, there is nothing of causal connexions of necessity.
Then the effect does not follow because there is something.
And again, this is exactly right. Properly understood.
There are no laws of nature, no objective laws of work, necessitating anything in addition to the material stuff of reality.
The point acquires a special vividness, given the four dimensionally still block universe view of things.
Insofar as this gives us a picture of reality laid out as a whole,
as it were already containing all the phenomena that need us to talk of cause and necessity laws in a way.
But before I mentioned, this picture shows up a superficial relative to the great given us of the four dimensional reality.
So it does look very vivid in that we call it four dimensions.
But the point holds just as well with a more conventional view of the flowing nature of time.
So much for those three of four. Turning back now to, oh, one of them two.
That's the objection, which is in effect, objection to three claims of all being as PABI.
The objection is based on the fact that certain properties may be said to be multiple.
Realisable. But this this objection doesn't deserve serious consideration because of this,
the two differently constructed pocket calculators can be a function of the disposition to be identical in some respects.
That is, mathematically speaking, say they can do the same things equally, obviously.
The total disposition will be different if they're different being constructed.
So they will melt differently or flip differently or smell different.
It is the end, a trivial point, but if they are in any way categorically different, they will necessarily be dispositional, be different.
I mean, suppose you go to Captain Calculator's off the same production line.
One Athans difference between them makes a difference between their two positions.
And so to no less tributed, if you change the categorical being one of them in any way, you heyo it.
So change is total dispositional B. So perhaps no one would disagree with this.
So let me now turn nearly five to D the claim that there's only dispositional B because someone thought this is the same view.
Well the trouble lies in the word dispositional once again.
And then the use of the categorical dispositional position. We really should have stopped talking of power because the powers we'd look,
I'm a great historical majority keeping clear on the point that our properties are causing actual property.
The substantive realities of this case, this term P.
This tends to go for being this this being put into P or being a property, which of course is Creagan,
as well as version six because they are all massive need to look at these pieces.
P Is that the kinds of old being is copying.
Obviously because it has no sort of reductive ad of the kind of clings so weird to D and drives D in fact, and incoherence in effect and again amount.
So the goal being is energy forms of energy. I take this to the orthodoxy of physics.
D, by contrast,
is really extraordinarily confusing and certainly sort of refuted claims as the claims that reality is just a matter of federalist dispositions.
We can say this too. This is just bad language, if you like, but it is very, very bad language and has caused horrible confusion.
If we continue to take it that dispositional property of our property are equivalent to capital disposition Austronesians terms,
then Kattegat, we must presumably mean no Parmar property.
This has actually recently come up and this not been adopted as a definition.
Some of the best to do on this DG biotics on the bird. But then we have the picture of things with nonparticipants and power properties.
So we have a vitrification on top of it.
And then papito parties that they have holy and virtue of having that on top of this really seems truly absurd.
Reality and the proper target of Ockham's Razor. Apart from involving true while degree of separatism and yet the cult.
So I'm saying it's terrible, but the consequences of rejecting it or something like it may still seem too problematic for some.
Because the consequence is nothing less than this. The consequence is that it seems that any existing property must ipso facto to Heigh-Ho itself, be.
That's what I'm saying. So there seems to be a power or I want to admit it.
Is there such a thing as power tool?
The only way to exist without being poacher's, without being disposed to have an effect on other things is not to exist.
Well, obviously, it's a lie by its nature and I don't know who else. And I think we should we are welcome that reaction of helplessness.
I do think it's important to see how undramatic, how boring does it were.
The point is, in the end, although it seems so hard to put one point into writes that, quote,
The absolute necessity of the same thing is happening in one course of the world, as in all others throughout eternity,
not at determinism about what happens, but merely the expression of the fact that the impossible is not possible,
that one particular force can't be anything other than precisely that particular force.
And he concludes that by saying, I quote, that what happens and what necessarily happens is a tautology.
Well, that obviously doesn't make sense as it stands.
And, of course, it is only an entry in a notebook. But I think it's clear what need to means.
The two phrase is what happens and what necessarily happens or in fact, equivalent, what happens just days, what necessarily happens.
So clearly what happens is what necessarily happens is effectively totally logical,
because it's just like saying that what happens is that what happens is what happens,
which is, of course, the reverse tautology and the idea occurs again.
Another note from the same year, he says regularity proves only that one and the same happening is not another happening as well.
Here, it seems to me, all nature's thoughts about being becoming power or force.
Will energy cause necessity and fate converge?
Spinoza and lightness stand in the background of the past.
The Middle East and Einstein and his theory of relativity in the foreshadowed future.
Einstein is the one with nature when he writes, I quote,
being endowed with higher insights and more perfect intelligence watching man and his doings would smile man's illusion.
He was acting according to his own free will. Einstein writes that having just remarked that famously, I think quoting Einstein,
if the mood in the ACT computing gets eternal way around the Earth were gifted with self-consciousness,
it would feel thoroughly convinced that he was travelling its way of its own accord on the strength of the resolution taken once and for all.