By Bhagawandas P. Lathi
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Extra resources for An Introduction to Random Signals and Communications Theory
Adamson Hoebel, The Law of Primitive Man (New York: Harvard University Press, 1968), p. 76. 40 It will be argued in Chapter 7 that despite appearances, the values of the Eskimos are not fundamentally different from ours, and that not even the Nazis played a radically different moral language-game. Basic Concepts 35 If we understand moral practices as revealing family resemblances, we are not committed to the claim that there is any particular belief or form of reasoning which they all share. 5).
He claims that ‘the regress of justification ends with beliefs that, in a given context, are not in need of justification’. This means that they ‘do not need the sort of epistemic status of enjoying positive evidential support (either inherently or from other beliefs and experiences) in order to play a regress-stopping role in the structure of justified belief’. The contexts in which some beliefs do not need to be justified are ‘ordinary’ contexts. 52 Therefore, Timmons allows for beliefs that function as ‘justifiers’ despite not being justified themselves.
370. 42 Willaschek, ‘Moralisches Urteil und begründeter Zweifel. Eine kontextualistische Konzeption moralischer Rechtfertigung’, p. 631, my translation. 36 On Moral Certainty, Justification and Practice the rules of chess. However, this point holds true for all language-games. In invoking the chess analogy, Wittgenstein surely did not wish to claim that there is anything like a fixed catalogue of linguistic rules. Third, while chess players usually do not disagree about what is of relevance to the game and what is not, there is disagreement about what is of relevance to moral language-games.
An Introduction to Random Signals and Communications Theory by Bhagawandas P. Lathi