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Willard van Orman Quine Quotes
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We must not leap to the fatalistic conclusion that we are stuck with the conceptual scheme that we grew up in. We can change it, bit by bit, plank by plank, though meanwhile there is nothing to carry us along but the evolving conceptual scheme itself. The philosopher's task was well compared by Neurath to that of a mariner who must rebuild his ship on the open sea.
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Some have said that the thesis [of indeterminacy] is a consequence of my behaviorism. Some have said that it is a reductio ad absurdum of my behaviorism. I disagree with this second point, but I agree with the first. I hold further that the behaviorism approach is mandatory. In psychology one may or may not be a behaviorist, but in linguistics one has no choice.
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Linguistically, and hence conceptually, the things in sharpest focus are the things that are public enough to be talked of publicly, common and conspicuous enough to be talked of often, and near enough to sense to be quickly identified and learned by name; it is to these that words apply first and foremost.
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At root what is needed for scientific inquiry is just receptivity to data, skill in reasoning, and yearning for truth. Admittedly, ingenuity can help too.
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To call a posit a posit is not to patronize it. A posit can be unavoidable except at the cost of other no less artificial expedients. Everything to which we concede existence is a posit from the standpoint of a description of the theory-building process, and simultaneously real from the standpoint of the theory that is being built.
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It is within science itself, and not in some prior philosophy, that reality is to be identified and described.
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To say that mathematics in general has been reduced to logic hints at some new firming up of mathematics at its foundations. This is misleading. Set theory is less settled and more conjectural than the classical mathematical superstructure than can be founded upon it.
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An indirect quotation we can usually expect to rate only as better or worse, more or less faithful, and we cannot even hope for a strict standard of more and less; what is involved is evaluation, relative to special purposes, of an essentially dramatic act.
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We know what it is like to be conscious, but not how to put it into satisfactory scientific terms. Whatever it precisely may be, consciousness is a state of the body, a state of nerves.
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Wyman's overpopulated universe is in many ways unlovely. It offends the aesthetic sense of us who have a taste for desert landscapes.
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Our acceptance of an ontology is, I think, similar in principle to our acceptance of a scientific theory, say a system of physics; we adopt, at least insofar as we are reasonable, the simplest conceptual scheme into which the disordered fragments of raw experience can be fitted and arranged.
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Our argument is not flatly circular, but something like it. It has the form, figuratively speaking, of a closed curve in space.
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One man's antinomy is another man's falsidical paradox, give or take a couple of thousand years.
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Necessity resides in the way we talk about things, not in the things we talk about.
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The variables of quantification, 'something,' 'nothing,' 'everything,' range over our whole ontology, whatever it may be; and we are convicted of a particular ontological presupposition if, and only if, the alleged presuppositum has to be reckoned among the entities over which our variables range in order to render one of our affirmations true.
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Scientific method is the way to truth, but it affords, even in principle, no unique definition of truth. Any so-called pragmatic definition of truth is doomed to failure equally.
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It makes no sense to say what the objects of a theory are, beyond saying how to interpret or reinterpret that theory in another.
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Creatures inveterately wrong in their inductions have a pathetic but praise-worthy tendency to die before reproducing their kind.
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The scientist is indistinguishable from the common man in his sense of evidence, except that the scientist is more careful.
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A fancifully fancyless medium of unvarnished news.
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Our talk of external things, our very notion of things, is just a conceptual apparatus that helps us to foresee and control the triggerings of our sensory receptors in the light of previous triggering of our sensory receptors.
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My position is a naturalistic one; I see philosophy not as an a priori propaedeutic or groundwork for science, but as continuous with science. I see philosophy and science as in the same boat — a boat which, to revert to Neurath's figure as I so often do, we can rebuild only at sea while staying afloat in it. There is no external vantage point, no first philosophy.
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The totality of our so-called knowledge or beliefs, from the most casual matters of geography and history to the profoundest laws of atomic physics or even of pure mathematics and logic, is a man-made fabric which impinges on experience only along the edges. Or, to change the figure, total science is like a field of force whose boundary conditions are experience.
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It is the tension between the scientist's laws and his own attempted breaches of them that powers the engines of science and makes it forge ahead.
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Implication is thus the very texture of our web of belief, and logic is the theory that traces it.
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Analyze theory-building how we will, we all must start in the middle. Our conceptual firsts are middle-sized, middle-distanced objects, and our introduction to them and to everything comes midway in the cultural evolution of the race.
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Unlike Descartes, we own and use our beliefs of the moment, even in the midst of philosophizing, until by what is vaguely called scientific method we change them here and there for the better. Within our own total evolving doctrine, we can judge truth as earnestly and absolutely as can be, subject to correction, but that goes without saying.
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The three main medieval points of view regarding universals are designated by historians as realism, conceptualism, and nominalism. Essentially these same three doctrines reappear in twentieth-century surveys of the philosophy of mathematics under the new names logicism, intuitionism, and formalism.
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Meaning is what essence becomes when it is divorced from the object of reference and wedded to the word.
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Some may find comfort in reflecting that the distinction between an eliminative and an explicative physicalism is unreal.
Willard van Orman Quine
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Wars and elections are both too big and too small to matter in the long run. The daily work—that goes on, it adds up.
Barbara Kingsolver
Willard van Orman Quine
Born:
June 25, 1908
Died:
December 25, 2000
(aged 92)
Bio:
Willard Van Orman Quine was an American philosopher and logician in the analytic tradition, recognized as "one of the most influential philosophers of the twentieth century.
Known for:
Word and Object (1960)
From a Logical Point of View (1953)
Two Dogmas of Empiricism (1951)
Methods of Logic (1947)
Ontological relativity (1969)
Most used words:
theory
science
sense
conceptual
scientific
philosophy
objects
scheme
truth
change
posit
language
talk
doctrine
logic
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