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Essay / Research Paper Abstract
4 pages in length. The analogy of Plato's beard is used to illustrate the nearly myopic philosophical perspective of "what exists" from Ockham's razor, whereby the constant application of this one theory is dulling the razor's edge - or veracity - and must be challenged by a different mode of thought. Bibliography lists 2 sources.
Page Count:
4 pages (~225 words per page)
File: LM1_TLCquine.rtf
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Unformatted sample text from the term paper:
theory is dulling the razors edge - or veracity - and must be challenged by a different mode of thought. McXs proposed solution to this problem is to determine
what a person means by saying Pegasus does not exist in the context of what Pegasus represents in such contemplation. In short, he is saying how a nonbeing still
remains within some sort existence, even - and perhaps especially - when Pegasus is nothing more than an idea held in the mind of men. Therefore, while Pegasus does
not exist in the context of flesh and blood, he resides within mans thoughts which gives credence to the ethereal nature of the winged horses true existence. Quines critique
of McXs solution is that McX made a complete circle yet solved nothing. Wymans proposed solution is how Pegasus must consume space and time in order to exist; because the
horse is merely an idea, Wyman states it does not exist but instead simply is. He further supports this solution by claiming that by being an unactualized possibility, Pegasus
subsists rather than exists. Quines criticism of Wymans solution is to point out the problem with unactualized possibilities by saying "take the possible fat man in that doorway; and
again, the possible bald man in that doorway. Are they the same possible men, or two possible men?" (Quine 4). He then rejects Wymans proposal. Quines own solution to
the problem by stating "we need no longer labor under the delusion that the meaningfulness of a statement containing a singular term presupposes an entity named by the term.
A singular term need not name to be significant" (Quine 8-9). He indicates how to "be" is, therefore, to be perceived - that matter does not exist independent of
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