Atla wrote: ↑February 26th, 2022, 11:58 amQUOTE>Consul wrote: ↑February 25th, 2022, 4:58 pm Experiences cannot exist without being experienced by something/somebody, and they cannot experience themselves; so there must be an experiencer distinct from them whose experiences they are.Yes because reality should conform to our grammatical rules.
"There is an argument against substrata that Locke did not anticipate that deserves brief consideration.
The argument is that we come to believe in the need for substrata simply because it is suggested by the subject-predicate form of our language (and also, presumably, by the (Ex) of quantification in logic). Then it is argued that some languages (and also, presumably, some logics) don't have this subject-predicate form. So, the conclusion seems to be that the notion of, and supposed need for, substrata is due only to, and suggested by, a local, parochial linguistic form.
It is very difficult to see the force of this argument. First, the claim that some languages lack anything like a subject-predicate form is not the proven linguistic fact that it is argued to be. However, the argument cannot be at all conclusive, even if this claim were true. Because, secondly, if some languages suggest a substratum and some do not, the question should still arise 'Which are right?' Then the argument for substrata, and against alternative theories, would have to be considered."
(Martin, C. B. "Substance Substantiated." Australasian Journal of Philosophy 58/1 (1980): 3–10. pp. 8-9)
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"My main objection to the Humean position is the more basic one, that the very notion of subjectless mentality is unintelligible. Thus, I can no more understand how there could be a thought without a thinker, a belief without a believer, or an experience without an experiencer, than I can understand how there could be speech without a speaker, or motion without something that moves."
(Foster, John. A World for Us: The Case for Phenomenalistic Idealism. Oxford: Oxford University Press, 2008. p. 204)
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