The colloquial way of defining what it means for a statement to be true is that it corresponds to reality: if I say “it is raining” and it’s also the case that it’s raining, then what I said is true; if I say “it is raining” and it’s not the case that it’s raining, then what I said is false. This is an extensional truth condition – the extension of the proposition must be the case in reality for the statement to be true. But is this really how truth works? In what follows, I am riffing on some ideas floating around in my head, so feel free to point out any problems so as to help me clarify my thoughts.
When we perceive something, what is the phenomenological experience of that perception? Do we experience it, as Edmund Husserl would have said, as a series of objects in space? Or do we experience it in a doxastic way, as an immediate sense of there is particular thing X – a sort of proposition that happens without words? Or do we experience it as a web of significance as Martin Heidegger thought? Here I will explore some of these ideas.
What follows is, as the title says, a revisit, revision, and expansion of an earlier post I made. I may continue doing this as new thoughts come to mind while I work through my thinking on the subject of Philosophy of Mind.
Among the Abrahamic religions, multiple arguments have been put forward by philosophers and theologians to prove the existence of God. I’m an atheist and don’t think any of these arguments are convincing. In this post – the first in a series I will do concerning the existence of God – I will demonstrate why I personally don’t think these philosophical arguments are very convincing.