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Re: [ontolog-forum] Universal Basic Semantic Structures

To: "[ontolog-forum]" <ontolog-forum@xxxxxxxxxxxxxxxx>
From: "doug foxvog" <doug@xxxxxxxxxx>
Date: Fri, 28 Sep 2012 10:53:10 -0400
Message-id: <0df2bc4ee26e0f6029eecf9f258b99a0.squirrel@xxxxxxxxxxxxxxxxx>
On Thu, September 27, 2012 23:56, Pat Hayes wrote:
> On Sep 27, 2012, at 4:32 PM, doug foxvog wrote:
>> On Thu, September 27, 2012 06:21, William Frank wrote:
>>> On Thu, Sep 27, 2012 at 12:13 AM, doug foxvog <doug@xxxxxxxxxx> wrote:
>>>> On Wed, September 26, 2012 17:03, John F Sowa wrote:
>>>>> ...
>>>>> AS
>>>>>> Rom Harre:Behind the mereological
>>>>>> fallacy. Philosophy, 87(341):329¬Ė352, 2012.    (01)

>>>>>> According to Harre p 351-2, mereologyís lack of the ability to model
>>>>>> contexts has led to mereological fallacies, where contexts are
>>>>>> confusingly mixed:    (02)

>>>>> RM
>>>>>> ďthe brain is not a part of a person in the way that a grain of sand
>>>>>> is part of a beach. It is part of a personís body and a personís
>>>>>> body is not a part of that person in the relevant sense.    (03)

>>>> I would consider this philosophical game playing.  I'm guessing that
>>>> RM is discussing a person as a "soul",
>>>> a "life force" or event. I'm not
>>>> sure if he considers a person not to be an animal,
>>>> or an animal not to have a body as a part.    (04)

>>> If a body is a *part* of an animal, what is the other part???    (05)

>> Note that i am responding to the RM quote that says that "a personís
>> body
>> is not a part of that person in the relevant sense."  His statement was
>> part of an argument based on the transitivity of parthood:
>>  * A brain is part of a body;
>>  * A part of a body would be part of a person IFF the body were part of
>>    the person;    (06)

> IF, but surely not IFF. (if (Part X Y)(Part X Z)) does not imply (Part Y
> Z)    (07)

Sure, Pat.  That is logic.  I am analyzing the argument.  If this were only
IF, instead of IFF, the statement would not be a support of the thesis.    (08)

This is certainly a fallacy in the argument -- which i left to the reader to
detect.    (09)

>>  * A body is not part of a person;
>>  * Ergo, a brain is not part of a person.    (010)

>> Note that in many systems, parthood is reflexive.  I mentioned that
>> elsewhere.  If we accept this reflexive meaning of parthood, there
>> need not be any other part.  The whole is the maximal part of an
>> object under this meaning of parthood.    (011)

>> But back to your question: "what is the other part?"    (012)

>> The body would be THE physical part of the animal.  A non-physical part
>> of the animal would be its "life force" -- or whatever you want to call
>> it.    (013)

>> When the animal dies, its "life force" ceases to exist, although its
>> body may still exist.    (014)

>> With such a model you can say that the animal ceases to exist when it
>> dies, even if the physical part of the animal -- its body -- continues
>> to exist.    (015)

> ... The world is not just made of lumps of stuff occupying space:
> it is also comprised of energy fields, momentums, pressures,
> movements and all the other dynamic processes which animate
> the stuff in the space.  Whether we call them "parts" or not, they
> certainly exist, and certainly play a necessary role in how we
> conceptualize reality.    (016)

Agreed.    (017)

-- doug foxvog    (018)

> OK, now someone mention Whitehead.
>
> Pat
> ...
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