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Rosen would doubt that the example illustrates a useful notion of mind-dependence at all.
However, the arguments only establish the mind-dependence of hue structures, not of colors per se.
There are unquestionably forms of mind-dependence that need to be excluded.
Such theories encounter problems, then, when the entities in question seem to have properties that are incompatible with mind-dependence.
Traditionally, however, moral realism has required the denial of a further thesis: the mind-dependence of morality.
Philosophy of perception typically centered on colors, as did the metaphysics of mind when discussing the mind-dependence of secondary qualities.
Kant consistently writes in the Critique of ideality and reality in the more familiar modern sense, where mind-dependence is at issue.
The mind-dependence relation embodied in a non-objectivist theory may give rise to a relation-designating account of moral truth rather than a relativistic account.
While not following Augustine all the way to the mind-dependence of other times, we can concede that the perception of temporal duration is crucially bound up with memory.
The exact nature of the mind-dependence relation exemplified by the value-of-gold example is obscure, and it remains to be seen whether this relation would be a reasonable explication of the one invoked by moral non-objectivists.
Of course the Mādhyamika's talk of "mind-dependence" does not refer to dependence on any individual mind, as a solipsist would assume, but collective dependence on all the minds there are.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com