Okay. Here are some thoughts on a talk Frank Jackson gave last week on Williamson on thought experiments.
The question is what Gettier discovered in his famous article. According to Frank, he revealed a fact about our concept 'knowledge': that it is not the same as our concept of justified true belief. According to Williamson, Gettier has revealed a fact about knowledge itself: that it is not justified true belief. A discovery merely about our concepts, Williamson says, "would show little of philosophical interest"; it would be "of significance primarily to theorists of concepts, not to epistemologists". For "the primary concern of epistemology is with the nature of knowledge, not with the nature of our concept of knowledge". (All of these are from p.206 of The Philosophy of Philosophy.) Frank disagrees. He thinks that results about the key concepts of a discipline are quite important to that discipline.
David Chalmers has an interesting post on the differences between his and Frank Jackson's versions of two-dimensionalism. It turns out that my reading of a certain passage in "Why we need A-intensions" was right: Jackson believes that truth at a world considered as actual is somehow reducible via de-rigidification to truth at a world considered as counterfactual.
Let logicalism ("logicism" was already taken) be the claim that all truths supervene upon purely logical truths, where a purely logical truth is a truth that contains only logical terms, including terms from second order modal logic.
Logicalism immediately follows from this purely logical truth ('[]' is the box, 'ACT' the actually operator):
p <-> []((x)(F)(Fx <-> ACT(Fx)) -> p)
While all truths therefore supervene upon the purely logical truths, not all truths are a priori deducible from the purely logical truths. For instance, that water covers most of the earth isn't. So we have a counterexample to the claim that whenever all truths supervene on the F-truths, then all truths are a priori deducible from the F-truths.
Serious Metaphysics, in Jackson's sense, tries to identify a limited set of truths (i.e. true sentences) that entail (i.e. strictly imply) all truths. So what about
*) Everything is just as it actually is?
((p)(p <-> actually p), or (x)(F)(Fx <-> actually Fx))
(*) is true. It entails all other truths: whenever S is true, then so is "necessarily, if (*) then S". And it is fairly simple and economic: for instance, it doesn't contain macrophysical or phenomenal terms. Still, it's not serious metaphysics. What's wrong?
Something interesting seems to happen on pp.261f. of Frank Jackson's "Why We Need A-Intensions" (Phil. Studies, March 2004):
How is truth at a world under the supposition that that world is the actual world related to truth at a world simpliciter? It would be good to have an assurance that there are no problems special to the former, as Ned Block convinced me [...]. For some sentences, their A-intension is one and the same as their C-intension. [...] For them, truth at a world and truth at a world under the supposition [that] it is the actual world are one and the same. There is a difference between a sentence's A- and C-intensions if and only if the evaluation of the sentence at a world requires reference back to the way the actual world is as a result of some explicit or implicit appearance of "actually", or an equivalent rigidification device, in the sentence. But when this happens, the role of worlds in settling truth values is the standard one, the one that applies when it is C-intensions that are in question. The only difference is that the value at every world but one depends in part or in whole on how things are at another world. There is no difference in the role of how things are at worlds in settling truth values; the difference is in which worlds are in play. To put the point in terms of a simple example: (a) "The actual F is G" is true at w under the supposition that w is the actual world iff "The F is G" is true at w; and (b) what follows "iff" in (a) contains "is true at w" and not "is true at w under the supposition that w is the actual world".
Many people have complained that they don't understand what it means to evaluate a sentence in a world considered as actual, or that however that is to be done, it won't deliver the results Jackson promises.
Back to the question of deducibility.
According to the deducibility thesis, the fundamental truths (plus
indexicals, plus a 'that's all' statement) a priori entail every truth.
More precisely, when P is a complete description of the fundamental
truths and M any other truth, then, according to the deducibility thesis,
the material conditional 'P
M' is a priori.
When I tried to spell out the 'modus tollens' I mentioned on monday, I
came across something that may be interesting.
Frank Jackson argues that facts about water are a priori deducible from facts about H2O:
1. H2O covers most of the earth.
2. H2O is the watery stuff.
3. The watery stuff (if it exists) is water.
C. Therefore, water covers most of the earth.
1 and 2 are a posteriori physical truths, 3 is an a priori conceptual
truth.