Mind in part consists of thoughts. How are thoughts physical? One can of course state that the thoughts of a corporeal sentient being would not be in the absence of the respective corporeal body. But this does not entail that the given thoughts - say of a unicorn or of Harry Potter - are of themselves physical. — javra

But if not everything that does or can occur is physical, then physicalism so defined can only be false. — javra

Thoughts are widely considered to be neural events or processes. That they do not seem to be such to the thinker is no guarantee that they are not such. There is no guarantee that physicalism is false. Nor is there a guarantee that it is true. The real issue as I see it is what does it matter? Why should we mind whether physicalism is true or false?

“If you’re moved by something, it doesn’t need explaining.
If you’re not, no explanation will move you.”
—Federico Fellini

I'm not interested in being moved by the question as to the truth or falsity of physicalism I'm just interested to know why others are moved by it.

My pleasure. And yea, I myself like the concept of constructive empiricism as just outlined.

There is no guarantee that physicalism is false. Nor is there a guarantee that it is true. The real issue as I see it is what does it matter? Why should we mind whether physicalism is true or false? — Janus

Hmm, because of its implications.

There a bunch of other reasons, but as one significant gripe I have with it (here placing its inconsistencies aside), if physicalism is true, then this will easily lead to - if it does not directly entail - moral nihilism. And it certainly does away with any possibility of an objective good.

... For example: Given phisicalism, everything sentient then necessarily ends in nonbeing wherein all suffering permanently ends upon their own corporeal death (we're atheists so this for us is a good thing to uphold - lest we suffer the encroachment of that diabolical theism crowd with their concepts of an anima mundi and such). Ergo, enduring the suffering of life with as much grace as possible when things get rough is stupid - and there is no ultimate good to aspire toward, well, other than one's personal death when life gets a bit too much. The abused, the tortured, etc? They too obtain this same salvation from all suffering via their own physical death to this world ... so when one places a bullet through a child's head under the cover of war one in essence is blessing the child with eternal peace and an absolute lack of suffering. Is so murdering a child right or wrong? Within systems of physicalism, there is no one right answer - either due to moral nihilism or to moral relativism.

... Kind of thing. And I say this as one who sometimes longs for the days when I used to believe that my corporeal death to this world meant my absolute nonbeing.

There's concrete shitty stuff happening in the world right now that bothers me, at times galore. And so the issues addressed tend to matter to me, in large enough part for this very reason regarding a proper grounding for ethics. ("God does everything" also not being anywhere near any such proper grounding.)

All this written a bit tongue in cheek, but I hope it might still get the general point across.

BTW, if it doesn't matter to you (as you sort of insinuate), then why bother replying to my post to begin with?

Mind in part consists of thoughts. How are thoughts physical? — javra

Physicalism being false does not entail non-solipsistic idealism being true. It just means idealism is logically possible. I already acknowledge it is logically possible.

Regarding your claim, you seem to be reifying an action. Engaging in thought is an activity of the brain- a behavior. It often results in the establishment of a new belief-a disposition. Having a belief makes us apt to behave certain way.

we perceive physical realities, but then - given the entailment of physicalism - how is a bona fide hallucination of itself physical? — javra

Our perception of our physical surroundings establishes a complex belief (a disposition) about those surroundings, which will influence how we behave within those surroundings. An hallucination is a non-veridical belief.

But if not everything that does or can occur is physical, then physicalism so defined can only be false. — javra

Sure, but physicalism can be false and idealism still be false. You've provided no reason to think it's true. I'm somewhat agnostic as to a metaphysical theory. I tentatively embrace physicalism because it explains the most and assumes the least. I could switch my allegiance if there were an alternative that bested it. You haven't given one. You would have to defeat my belief in an external, minds-independent world.

You would have to defeat my belief in an external, minds-independent world. — Relativist

That's a bit confrontational to me. And, as I previously expressed, I'm not interested in so doing.

As to your other replies, they sidestep the questions asked without providing answers. E.g. are non-veridical beliefs of themselves physical? BTW, to the person hallucinating X, the physical reality of X will be a veridical belief ... this up until the time reasoning might intervene (it doesn't always). The movie "A Beautiful Mind" makes a good point of that, for one example.

But I'll leave it at that.

You would have to defeat my belief in an external, minds-independent world.
— Relativist

That's a bit confrontational to me. And, as I previously expressed, I'm not interested in so doing. — javra

It's not confrontational. The term "defeater" is just standard epistemology. A defeater=a reason to give up a belief. It's shorthand for what I've previously asked for.

I hope you understand why it's relevant. I absolutely believe there is an external world that exists independently of minds. I can't possibly accept idealism unless I drop this belief, and that would require a defeater (not just the mere possibility it is false).

As to your other replies, they sidestep the questions asked without providing answers. E.g. are non-veridical beliefs of themselves physical? — javra

I was defending physicalism, so I didn't see the need to state that it entails the claim that beliefs are physical. Indeed, establishing a belief would entail a physical change in the brain. More specifically, it is a change that will affect behavior.

BTW, to the person hallucinating X, the physical reality of X will be a veridical belief ... this up until the time reasoning might intervene (it doesn't always).

That's not what it means. A verdical belief is one that is actually true, i.e. it corresponds to an aspect of reality. If a person believes X, then he necessarily believes X is true.

If the protagonist in the movie had hallucinations that he believed were false because his psychiatrists convinced him they were false, then the belief in their falsehood was an undercutting defeater of the (seemingly true) hallucination.

Constructive Empiricism seems to me to go to far, by denying that science tells us anything about reality. I'm more aligned with Structural Realism:

...the most powerful argument in favour of scientific realism is the no-miracles argument, according to which the success of science would be miraculous if scientific theories were not at least approximately true descriptions of the world. While the underdetermination argument is often cited as giving grounds for scepticism about theories of unobservable entities, arguably the most powerful arguments against scientific realism are based on the history of radical theory change in science....
...Structural realism was introduced into current philosophy of science by John Worrall in 1989 as a way to break the impasse that results from taking both arguments seriously, and have “the best of both worlds” in the debate about scientific realism.
...

According to Worrall, we should not accept standard scientific realism, which asserts that the nature of the unobservable objects that cause the phenomena we observe is correctly described by our best theories. However, neither should we be antirealists about science. Rather, we should adopt structural realism and epistemically commit ourselves to the mathematical or structural content of our theories. Since there is (says Worrall) retention of structure across theory change, structural realism both (a) avoids the force of the pessimistic meta-induction (by not committing us to belief in the theory’s description of the furniture of the world) and (b) does not make the success of science (especially the novel predictions of mature physical theories) seem miraculous (by committing us to the claim that the theory’s structure, over and above its empirical content, describes the world).

I believe I've stayed faithful to this approach in all my replies to you.

I hope you understand why it's relevant. I absolutely believe there is an external world that exists independently of minds. I can't possibly accept idealism unless I drop this belief, and that would require a defeater (not just the mere possibility it is false). — Relativist

Are you then in search for infallible proof. I've none to give ... regarding anything whatsoever.

That's not what it means. A verdical belief is one that is actually true, i.e. it corresponds to an aspect of reality. — Relativist

Yes, I know what it means.

If a person believes X, then he necessarily believes X is true. — Relativist

This is not always the case in real life applications, most especially when it comes to beliefs regarding future facts. If John believes his team will win the game then he might bet accordingly while nevertheless having a great deal of doubt regarding this same belief. Here, a person believes X without necessarily believing X is true. To claim otherwise is to try to force-feed all real life instantiations of belief into a somewhat limited understanding of the term's denotation.

If the protagonist in the movie had hallucinations that he believed were false because his psychiatrists convinced him they were false, then the belief in their falsehood was an undercutting defeater of the (seemingly true) hallucination. — Relativist

The movie was based on real events. And he wasn't convinced by psychiatrists but by inconsistencies in the hallucinatory people he was observing and interacting with (namely, they were not ageing over time as they ought to have).

The point made seems to however not have been grasped: Until inconsistencies appear, no one has reason to believe that what they observe as an aspect of the physical world is in fact a hallucination - say, for example, a cat that one sees running across one's path. Which however does not entail the necessity that the last stray cat one saw was therefore not a hallucination (... hence being a non-veridical experience and belief regarding what is real). The only means we hold for discerning what is and is not veridical is justifications, which tend to not hold when inconsistencies are present.

The question again was "are hallucinations physical?". So if a person hallucinates a stray cat running along their path, is the hallucinated cat physical?

As to perceptions being this and that in the brain, this will include all veridical perceptions just as much as it will include all non-veridical perceptions. So claiming that the hallucinated cat was caused by the brain does not resolve whether or not the hallucinated cat was physical as a hallucination per se.

Constructive Empiricism seems to me to go to far, by denying that science tells us anything about reality. — Relativist

I don't know if it does that. The term 'anti-realist' often gives the impression of someone who denies the reality of science or regards scientific findings as somehow illusory or insubstantial. This isn’t what van Fraassen advocates at all. Instead, he’s deeply committed to the empirical success and practical validity of science but questions whether we should interpret scientific theories as giving us a literal account of an objective, mind-independent reality. At issue is the nature of the fundamental constituents of reality and whether they are physical, as physicalism claims.

Another basic point in this context is the distinction between reality, as the aggregate or sum total of observable phenomena and the objects of scientific analysis, and being, as a description of the existence as experienced by human beings. This is where I think physicalism over-values scientific method, for which physicalism may be an effective heuristic while being descriptively accurate within its scope. But many of the questions of philosophy may not be amendable to scientific analysis. Unless you're a positivist, that doesn't make them meaningless.

we should not accept standard scientific realism, which asserts that the nature of the unobservable objects that cause the phenomena we observe is correctly described by our best theories. — Relativist

which also implies distance from physicalism.

Why would we have these intuitions, if they aren't consistent with reality (i.e. true within the scope of our perceptions). — Relativist

Intuitions are not formed to be consistent with reality. According to evolutionary theory they are shaped by some sort of survival principles.

Why think our abstractions about space and time are false? — Relativist

There is much reason to think that our conceptions of space and time are false, spatial expansion, dark matter, dark energy, quantum weirdness. Anywhere that we run into difficulties understanding what is happening, when applying these abstractions, this is an indication that they are false.

Special relativity demonstrates that our perceptions of space and time aren't universally true, but it also explains how it is true within the context in which our sensory perceptions apply. — Relativist

Well sure, these conceptions are true in the context of our sensory perceptions, that's how we use them, verify them, etc.. But if our sensory perceptions are not providing truth, that's a problem.

I acknowledge that our descriptions (and understandings) are grounded in our perspective, but we have the capacity to correct for that. — Relativist

How would you propose that we could do that? How do we verify that our sensory perceptions are giving us truth?

Are you then in search for infallible proof. — javra

No.

This is not always the case in real life applications, most especially when it comes to beliefs regarding future facts. If John believes his team will win the game then he might bet accordingly while nevertheless having a great deal of doubt regarding this same belief. — javra

Then he doesn't have a categorical belief that his team will win. Rather, he believes it probable that his team will win.

Then he doesn't have a categorical belief that his team will win. Rather, he believes it probable that his team will win. — Relativist

I'm not big on that distinction. For starters, as a falliblist, upon analysis all my beliefs are graded (probabilistic or else comparable) - this even though I will typically address them in the categorical "yes/no" format. Do I believe the sun will rise again tomorrow? My answer is "Yes," this barring the odd improbable occurrence, such as of a large meteorite hitting the Earth before then in a manner that makes the Earth shatter, or some such (this such that I will hold this one graded belief with a probability assignment - say of 99.999% or thereabouts). All this then makes the distinction between categorical beliefs and graded beliefs artificial, to my own ears at least.

All the same, the initial point you made was:

If a person believes X, then he necessarily believes X is true. — Relativist

My point was that this is not always the necessary case. Graded beliefs, when so dichotomized from categorical, being beliefs all the same.

Intuitions are not formed to be consistent with reality. According to evolutionary theory they are shaped by some sort of survival principles. — Metaphysician Undercover

The "intuitions" in question are relevant to survival. If there is a world external to ourself, it would be necessary to have a functionally accurate view of that world. If there is not such an external world, what would explain this false intuition?

Why think our abstractions about space and time are false?
— Relativist

There is much reason to think that our conceptions of space and time are false, spatial expansion, dark matter, dark energy, quantum weirdness. Anywhere that we run into difficulties understanding what is happening, when applying these abstractions, this is an indication that they are false. — Metaphysician Undercover

I was referring to our primitive (pre-science) abstractions of space and time. As I said, they are valid and true within the context of our direct perceptions.

Well sure, these conceptions are true in the context of our sensory perceptions, that's how we use them, verify them, etc.. But if our sensory perceptions are not providing truth, that's a problem. — Metaphysician Undercover

No, it's not. Our sensory perceptions aren't oracles that magically know truths beyond what we could possibly perceive. Further, the error has not prevented science from learning more precise truths- such as a more precise understanding of space and time.

I acknowledge that our descriptions (and understandings) are grounded in our perspective, but we have the capacity to correct for that.
— Relativist

How would you propose that we could do that? How do we verify that our sensory perceptions are giving us truth? — Metaphysician Undercover

See my prior comment.

Then he doesn't have a categorical belief that his team will win. Rather, he believes it probable that his team will win.
— Relativist

I'm not big on that distinction. For starters, as a falliblist, upon analysis all my beliefs are graded (probabilistic or else comparable) - this even though I will typically address them in the categorical "yes/no" format. — javra

Sure, but then you have some loose epistemic probability in mind, and a more precise statement of your belief would identify this. So it is not strictly true that the guy believes his team will win. Rather, he believes it more likely than not that they will win, or that it is a near certainty, or some other probabilistic qualification.

If "Joe believes it more likely than not that the Columbus Spinsters will win on Saturday" then "Joe believes it is true that it is more likely than not that the Columbus Spinsters will win on Saturday". This is the "equivalence theory" in theory of truth.

Further, the error has not prevented science from learning more precise truths- such as a more precise understanding of space and time. — Relativist

I will note here my conviction that time has an inextricably subjective element, which is a specific example of the more general observation in the OP, that perspective is an irreducible element of what we perceive as external reality. There’s an interesting Aeon essay on this point, about Henri Bergson and Albert Einstein’s meeting and debate about the nature of time, n Paris, 1922:

Bergson insisted that duration proper cannot be measured. To measure something – such as volume, length, pressure, weight, speed or temperature – we need to stipulate the unit of measurement in terms of a standard. For example, the standard metre was once stipulated to be the length of a particular 100-centimetre-long platinum bar kept in Paris. It is now defined by an atomic clock measuring the length of a path of light travelling in a vacuum over an extremely short time interval. In both cases, the standard metre is a measurement of length that itself has a length. The standard unit exemplifies the property it measures.

In Time and Free Will, Bergson argued that this procedure would not work for duration. For duration to be measured by a clock, the clock itself must have duration. It must exemplify the property it is supposed to measure. To examine the measurements involved in clock time, Bergson considers an oscillating pendulum, moving back and forth. At each moment, the pendulum occupies a different position in space, like the points on a line or the moving hands on a clockface. In the case of a clock, the current state – the current time – is what we call ‘now’. Each successive ‘now’ of the clock contains nothing of the past because each moment, each unit, is separate and distinct. But this is not how we experience time. Instead, we hold these separate moments together in our memory. We unify them. A physical clock measures a succession of moments, but only experiencing duration allows us to recognise these seemingly separate moments as a succession. Clocks don’t measure time; we do. This is why Bergson believed that clock time presupposes lived time. — Evan Thompson

Bergson’s critique aligns with Kant in suggesting that time is not merely a succession of isolated moments that can be objectively measured, but a continuous and subjective flow that we actively synthesize through consciousness. This synthesis is what lets us experience time as duration, not just as sequential units. It is our awareness of the duration between points in time that is itself time. There is no time outside that awareness.

By this account, Bergson is challenging Einstein’s emphasis on clock-based measurement, pointing to the irreducibility of subjective experience in understanding time’s nature. Kant’s notion of time as an a priori intuition parallels this because he saw time as essential to organizing our experiences into coherent sequences. It’s not a feature of objects themselves but rather of our way of perceiving them—a precondition that shapes experience.

This highlights how understanding “what exists” inevitably involves interpreting it through something that only a perspective can provide. In both Kant and Bergson’s views, the subjective experience of time is foundational, suggesting that any scientific or philosophical statement about existence must, knowingly or not, rely on this element of lived experience.

So it is not strictly true that the guy believes his team will win. Rather, he believes it more likely than not that they will win, or that it is a near certainty, or some other probabilistic qualification. — Relativist

Using the same reasoning, then you'd claim that "it is not strictly true that I believe the sun will rise again tomorrow", this because I believe it more likely than not that it will, or that it is a near certainty, or some other probabilistic qualification. Being a fallibilist, then, I do not hold any "strictly true" beliefs. Yet, despite all this, the fact remains that I do believe the sun will once again rise tomorrow, as can be evidenced by my behaviors and preparations in relation to this belief - despite my not holding this belief to be certainty, but to instead hold a probabilistic qualification, such that it is, in technical jargon, more likely then not.

I suppose it all depends on how one qualifies belief. Still, in ordinary life, when a guy is asked, "do you believe your team will win?" or, as a different example, "do you believe she'll say 'yes'?", the guy might well honestly answer with a categorical, "Hell yea!" (rather than with a, "well, it depends") ... yet without being foolish enough to presume that this honestly held belief is in a full blown correlation to a not yet actualized future reality. But I get it, this to you would not be a "strictly true belief".

[...] This is why Bergson believed that clock time presupposes lived time.

This highlights how understanding “what exists” inevitably involves interpreting it through something that only a perspective can provide. In both Kant and Bergson’s views, the subjective experience of time is foundational, suggesting that any scientific or philosophical statement about existence must, knowingly or not, rely on this element of lived experience. — Wayfarer

:up:

he’s deeply committed to the empirical success and practical validity of science but questions whether we should interpret scientific theories as giving us a literal account of an objective, mind-independent reality. — Wayfarer

It's a false dichotomy that a scientific model is either literally true, or it is merely empirically valid. Structural realism is a middle ground.

Another basic point in this context is the distinction between reality, as the aggregate or sum total of observable phenomena and the objects of scientific analysis, and being, as a description of the existence as experienced by human beings. This is where I think physicalism over-values scientific method, for which physicalism may be an effective heuristic while being descriptively accurate within its scope. But many of the questions of philosophy may not be amendable to scientific analysis. Unless you're a positivist, that doesn't make them meaningless. — Wayfarer

Reality = everything that exists; observable reality is a subset. Empirical science is limited to the observable; theoretical physics stretches this limit by extrapolating. If there is more to existence than what science can possibly discover or extrapolate, how then can it be discovered? If there exists a God of religion, then perhaps by praying or dying, but I personally see no reason to believe such things exist.

I just don't understand why you think metaphysical physicalism overvalues the scientific method. The scientific method is an epistemological method, and it seems to me to be the best epistemological method possible for developing knowledge about the physical world. If true, that's an objective fact irrespective of whether physicalism is true. A physicalist metaphysics does no more than provide the framework that scientism lacks. What sort of facts do you suppose this omits? What alternative methodology can do better?

which also implies distance from physicalism. — Wayfarer

No, it doesn't. Physicalism is consistent with, but not identical to, scientific realism.

Regarding Armstrong's theory: he explicitly stated that he believed spacetime comprises the totality of existence, that it is governed by laws of nature, and that physics is concerned with discovering what these are. As far as I can tell, he doesn't make assertions about specific laws of physics that he regards as true and real. He accommodates QM, but I don't think he explictly claims it is real. His reference to spacetime suggests he may have been a realistic about general relativity, but given his deference to physics, I can't imagine that he'd deny more exotic theories (eg a "Many Worlds" cosmological theory, that entails multiple space-times) if they became accepted physics.

I suppose it all depends on how one qualifies belief. Still, in ordinary life, when a guy is asked, "do you believe your team will win?" or, as a different example, "do you believe she'll say 'yes'?", the guy might well honestly answer with a categorical, "Hell yea!" (rather than with a, "well, it depends") ... yet without being foolish enough to presume that this honestly held belief is in a full blown correlation to a not yet actualized future reality. But I get it, this to you would not be a "strictly true belief". — javra

Philosophical analysis requires more precision than ordinary language often delivers.

I will note here my conviction that time has an inextricably subjective element — Wayfarer

Special relativity shows that time is relative to a reference frame. That a sort of subjectivity, but you seem to be suggesting it's mind-dependent. OK, but I see no reason to think so.

This highlights how understanding “what exists” inevitably involves interpreting it through something that only a perspective can provide. — Wayfarer

To understand anything will necessarily entail relating it to our human perspectives. This doesn't preclude expanding our perspectives when it is demonstrably deficient.

It sounds like I had it right: you think physicalism should be rejected if physics doesn't have a complete, verifiable description of reality.
— Relativist

That physicalism should be rejected, if the thesis is that 'everything is ultimately physical' while what is physical can't be defined. — Wayfarer

I gave you a definition.

If it hasn't been falsified by quantum physics, it's not falsifiable. So again, it appeals to science as a model of philosophical authority, but only when it suits. — Wayfarer

I explained that it is consistent with QM. Metaphysical theories generally are not falsiable in a scientific sense. All we can do is examine them for coherence, explanatory scope, and parsimony. It is falsified if it is incoherent or cannot possibly account for some clear fact of the world. It ought to be rejected if an alternate coherent theory provides better explanations and/or is more parsimonious.

I posted this comment some days ago, do you think it has any bearing on the argument?
...
Do you see the point of this criticism of philosophical naturalism? — Wayfarer

I see the point, but it depends on assumptions I find questionable:

"consciousness is precisely the reason why there was a world there for us in the first place." - what's the basis for this assertion?

"Treating consciousness as part of the world, reifying consciousness, is precisely to ignore consciousness’s foundational, disclosive role."
Consciousness IS part of the world at large. If consciousness is immaterial, then the world includes this immaterial sort of thing.

"consciousness is presupposed in all science and knowledge"- consciousness is the vessel of knowledge, and understanding entails relating elements of knowledge.

"consciousness is precisely the reason why there was a world there for us in the first place." - what's the basis for this assertion? — Relativist

You may recall Descartes’ famous meditation, cogito ergo sum. This takes the reality of the thinking subject as apodictic, i.e. cannot plausibly be denied. One of Husserl’s books is Cartesian Meditations, and I think the influence is clear.

(Armstrong) explicitly stated that he believed spacetime comprises the totality of existence, that it is governed by laws of nature, and that physics is concerned with discovering what these are — Relativist

Which is naturalism or physicalism in a nutshell. I do understand that.

If there is more to existence than what science can possibly discover or extrapolate, how then can it be discovered? — Relativist

I think we’ve gone as far as we can go. Thank you for your comments and especially for your evenness of tone.

The "intuitions" in question are relevant to survival. If there is a world external to ourself, it would be necessary to have a functionally accurate view of that world. If there is not such an external world, what would explain this false intuition? — Relativist

Whatever it is that kills people would be the explanation here. It doesn't have to be "the world". We call whatever it is, that seems to be not a part of oneself, "the independent world", and we have a conception of what "the world" means, including the intuitions of space and time. If the conception of "the world" is wrong, then it is not the world which kills us but something else. That "a world external to ourselves" kills us would be false. The intuitions are false.

No, it's not. Our sensory perceptions aren't oracles that magically know truths beyond what we could possibly perceive. Further, the error has not prevented science from learning more precise truths- such as a more precise understanding of space and time. — Relativist

What does "more precise truths" mean? Either a proposition is true or it is false, the idea that one truth is more true than another doesn't make any sense.

Bergson’s critique aligns with Kant in suggesting that time is not merely a succession of isolated moments that can be objectively measured, but a continuous and subjective flow that we actively synthesize through consciousness. This synthesis is what lets us experience time as duration, not just as sequential units. It is our awareness of the duration between points in time that is itself time. There is no time outside that awareness. — Wayfarer

This is the issue with Zeno's arrow paradox, which supposedly demonstrates that motion is impossible. The problem was analyzed extensively by Aristotle, as sophistry which needed to be disproven. The analysis, along with other examples, resulted in the conclusion that "becoming" is distinctly incompatible with "being", and this in part leads to the requirement of substance dualism. The other required premise is that they both are real.

Any measurement of time requires a beginning point and an end point. Determination of these points requires the assumption that there is a describable "state-of-being" at such points. The "state-of-being" is describable as how things are, at that point in time, so it is necessarily assumed that no time is passing at that point when there is a state-of-being. Therefore the "point in time" has no temporal existence or reality, it is removed from temporal existence which is existence while time is passing. If we allow that time is actually passing within a point in time, then the "state-of-being" is lost, because change will be occurring within the point in time. Consequently, precision in measurements of time will be forfeited accordingly. But in order that we have any capacity to measure time at all, it is necessary that the "state-of-being" is to some extent real.

This is what Einstein's special relativity does, it allows variance, or vagueness within the point in time, by assuming that simultaneity is relative, consequently any "state-of being" is relative. By accepting this principle we accept that it is impossible to make precise temporal measurements, because there is necessarily variance in the state-of-being at any point in time due to the relativity of simultaneity, making any proposed state-of-being perspective dependent. This means that there is no real, independent state-of-being, consequently no independent "world". The "state-of-being" is still a valid principle, making temporal measurement possible, but it is perspective (frame) dependent. When the different perspective-dependent states-of-being are compared they are reconciled by the assumption that the only real existence is activity (becoming), one motion relative to another with no absolute rest. The activity (becoming) which is occurring gets a different description dependent on the perspective.

There are ways around this problem, but they are all very complex, and conventions tend to follow Ockham's principle. As Aristotle and Plato both demonstrated, reality consists of both becoming and being, This produces the premises required to make substance dualism the logical conclusion. But understanding the nature of time, and why it imposes on us the requirement of dualism, takes more than a casual effort.

Whatever it is that kills people would be the explanation here. It doesn't have to be "the world". We call whatever it is, that seems to be not a part of oneself, "the independent world", and we have a conception of what "the world" means, including the intuitions of space and time. If the conception of "the world" is wrong, then it is not the world which kills us but something else. That "a world external to ourselves" kills us would be false. The intuitions are false. — Metaphysician Undercover

Survival also depends on what sustains us (food, water, keeping warm...), and enables us to procreate.

What does "more precise truths" mean? Either a proposition is true or it is false, the idea that one truth is more true than another doesn't make any sense. — Metaphysician Undercover

I'm referring to beliefs that are approximations and/or limited in scope. This is why I referred to "functionally accurate": sufficiently close to the truth to enable survival. It's not necessary to understand general relativity to an understanding of gravity sufficient to avoid falling off a cliff. One could have a magical view of the nature of medicinal herbs that are truly efficacious, and what matters for survival is just their efficacy.

"
You may recall Descartes’ famous meditation, cogito ergo sum. This takes the reality of the thinking subject as apodictic, i.e. cannot plausibly be denied. One of Husserl’s books is Cartesian Meditations, and I think the influence is clear. — Wayfarer

Then I would reword it to:
consciousness is precisely the reason why there was a we believe there is a world there for us in the first place.

I suppose it all depends on how one qualifies belief. Still, in ordinary life, when a guy is asked, "do you believe your team will win?" or, as a different example, "do you believe she'll say 'yes'?", the guy might well honestly answer with a categorical, "Hell yea!" (rather than with a, "well, it depends") ... yet without being foolish enough to presume that this honestly held belief is in a full blown correlation to a not yet actualized future reality. But I get it, this to you would not be a "strictly true belief". — javra

Philosophical analysis requires more precision than ordinary language often delivers. — Relativist

This is starting to overly deviate from the thread’s theme, but since you here invoke what philosophical analysis ought to consist of with a broad stroke … in a manner that could insinuate my own deviation from this ideal:

Sure, good philosophical analysis should strive for more precision than ordinary language provides, but to what effect?: When you say “a strictly true belief”, via the correspondence theory of truth, what you are technically specifying is “some given, some X, that strictly conforms to the reality of what a belief is” and which, thereby, is a genuine belief.

If you meant something other by the term “true” then please let me know.

So, then, ought a “strictly true belief” conform to a) the reality of a human concocted understanding of what beliefs are or b) the reality of belief as it occurs in the real world, fully including as it is expressed in ordinary language?

Seems to me that option (a) is a lousy way of doing philosophy, for it here can easily become thoroughly biased to certain human’s convictions rather than being as impartial (i.e., as objective) as possible - whereas philosophy ought to properly address in as impartial a manner as possible that which the real world consists of and, hence, in this particular case, that which was given as option (b).

In sum, what actuality/reality ought a “strictly true” belief conform to? To that actuality of certain humans’ abstractions regarding what beliefs are which exclude certain real-world applications (which can thereby be in keeping the No True Scotsman fallacy) or, otherwise, to that actuality of its various occurrences in the real world which encompasses all its applications, fully including the term's use in ordinary language? This, again, as regards proper philosophical analysis.

The approach I myself aspire toward is the latter rather then the former.

Fuzzy logic involves reasoning with imprecise/vague statements. Alternatively, one can cast beliefs in terms of probabilities, and utilize Bayes' Theorem.

IMO, the best thing to do is to transform one's informal statements of belief into something precise, so the formalism can be applied.

Fuzzy logic involves reasoning with imprecise/vague statements. Alternatively, one can cast beliefs in terms of probabilities, and utilize Bayes' Theorem.

IMO, the best thing to do is to transform one's informal statements of belief into something precise, so the formalism can be applied. — Relativist

Out of curiosity, how do you deem any of these generalities you mention to touch upon the philosophical analysis of what beliefs are and are not - this in manners that don't make use of the No True Scotsman fallacy?

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Here, in parallel to your anticipated answer, my own philosophical appraisal of what belief in general is as presented in more precise terms:

- To believe X = via conscious, unconscious, or both means simultaneously, to impart or else endow the attribute of reality to X; i.e., to trust that X is actual and thereby real (where trust is itself understood as confidence in or dependence on)

- A belief = an instantiation of the process of believing just specified.

To my current comprehension, this definition of belief encompasses all possible instantiation of what can be referenced by the term "belief" without overgeneralizing. For one example, in the believe-that / believe-in divide this denotation will apply to all cases: e.g., To believe that extraterrestrials have visited Earth is to endow reality to (and thereby uphold the reality of) extraterrestrials having visited Earth, whereas to not believe that extraterrestrials have visited Earth is to not endow reality to this very same claim. In contrast, to believe in, for example, John's ability to pass the test is to endow reality to the future even of John's having passed the test via his efforts. It accounts for tacit beliefs just as much as it does for explicit beliefs. And so forth.

Hence, if (any degree of) reality is imparted to X by a psyche A, then X is believed (in due measure to the degree of reality one endows it with) by A. If no (degree of) reality is imparted to X, then X is not believed by A.

As such, beliefs need not be complete or absolute but can well be partial.

Does you precise definition of belief in general fair any better?

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@Wayfarer, my bad for this diversion from the thread's theme, but I don't have the time to create a new thread with this subject matter in manners where I could significantly participate.

However, for the sake of this thread's topic, I'll further tweak the above so as to emphasize that all beliefs - and hence anything that we can in any way take to be real - will be dependent on the occurrence of psyche. The physicality of our brains included, for one example.

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Edit: For improved clarity: by "degree of reality" I in the above strictly meant a shorthand form of "degree of likelihood and, hence, of probability that something is actual and thereby real". I'll leave this correction here rather than apply it to the body of this post.