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LOGICAL_ATOM_CLASS


                                             April 18, 2022


"Theory of Types and Symbolism: Classes",
Lecture 7 of "The Philosophy of Logical Atomism"
(1918) is pretty funny, if you've got an odd
enough sense of humor-- it starts out feeling
scattered, like endless preferences missing any
explanation of where he's going with it all--

It eventually becomes clear he's trying to find
some way out of Russell's Paradox with this material,
this is him trying in invent a Type Theory that
restricts the use of self-referential sets.


About a third of the way through, he suddenly says:

    "I come now to the proper subject of my
    lecture, but shall have to deal with it
    rather hastily.

Then following Cantor, Russell points out that given
a set of Everything, you could have a new set of permutations
drawn from the set of Everything, which means you can
have a set bigger than the set of Everything--
from this Russell concludes that those permutations can't
possibly count as "things":

    "You are met with the necessity, therefore,
    of distinguishing between classes and
    particulars. You are met with the necessity
    of saying that a class consisting of two
    particulars is not itself in turn a fresh
    particular ..."


   "You would say generally that you would not
   expect a class to be a member of itself. For
   instance, if you take the class of all the
   teaspoons in the world, that is not in itself
   a teaspoon."


   "Normally you would say you cannot expect a
   whole class of things to be itself a member of
   that class. But there are apparent
   exceptions. If you take, e.g., all the things
   in the world that are not teaspoons and make
   up a class of them, that class obviously (you
   would say) will not be a teaspoon."

   "Certainly you would have thought that it was
   clear that the class consisting of all the
   classes in the world is itself a class."


   " ... certainly in all the cases of the
   ordinary classes of everyday life you find
   that a class is not a member of
   itself. Accordingly, that being so, you could
   go on to make up the class of all those
   classes that are not members of themselves,
   and you can ask yourself, when you have done
   that, is that class a member of itself or is
   it not?"

   " ... either hypothesis, that it is or that
   it is not a member of itself, leads to its
   contradiction. If it is a member of itself,
   it is not, and if it is not, it is."

   "I think it is clear that you can only get
   around it by observing that the whole
   question whether a class is or is not a
   member of itself is nonsense, i.e. that no
   class either is or is not a member of itself,
   and that it is not even true to say that,
   because the whole form of words is just a
   noise without meaning. "

   "It is absolutely necessary, if a statement
   about a class is to be significant and not
   pure nonsense, that it should be capable of
   being translated into a form in which it does
   not mention the class at all."





When he finally gets down to trying to pin down
what's *wrong* with these self-referential assertions,
the argument threatens to dissolve into gibble-gabble--
the plain, ordinary meanings of words (e.g. "I am lying.")
get translated into another form that's *supposed* to
implicit in the first, but the reader lacks any feeling
for whether to agree or disagree because the constructions
feel so peculiar.

If the central goal of the Principia Mathematica
project is to ground all of math into simple,
incontrovertable points, that dissolves once
you're forced to make maneuvers like this: "You
see, what you think that means isn't exactly
what it does mean, it doesn't *really* mean
anything, unless you re-write it in this complex
form you've never seen before."

    "The man who says 'I am lying' is really
    asserting 'There is a proposition which I am
    asserting and which is false'. That is presumably
    what you mean by lying. In order to get out of
    the contradiction you have to take that whole
    assertion of his as one of the propositions to
    which his assertion applies; i.e. when he says
    'There is a proposition which I am asserting and
    which is false', the word 'proposition' has to be
    interpreted as to include among propositions his
    statement to the effect that he is asserting a
    false proposition."

   "I have been talking, for brevity’s sake, as if
   there really were all these different sorts of
   things. Of course, that is nonsense. There are
   particulars, but when one comes on to classes, and
   classes of classes, and classes of classes of
   classes, one is talking of logical fictions. When
   I say there are no such things, that again is not
   correct. "



Calling these distinctions "logical fictions" is a bit
much, but it is true that they're relatively arbitrary
intellectual constructs: we're free to divide up the
world into entities as we see fit--

Some divisions feel more natural to us (the wall of a
cell, the skin of a human, the surface of a planet, the
outer shells of atoms...) but even those are arguably
arbitrary in some respects, and whether they're
appropriate depends on the way you're using the
divisions-- e.g. human beings are arguably not really
independent entities, since they need social               SELF
interaction to stay sane.)

    Russell continually invokes the concept of
    "particulars", which is to say stuff that can be
    shoveled into a set without fear because they're the
    real deal, and not some oddball "logical fiction".


    I have my suspicions about how well that can
    really be made to hold up.


The abstractions we get at with terminology such as:

    sets
    classes
    categories
    types

Can have many variations, and we might press
these words into use for a specific style of
logical concept we have in mind-- something
that's been done too often, I suspect-- or we
might contrive new terminology entirely.


      Am I allowed to talk about sets of
      different conceptions of sets?


    "The theory of types is really a theory of
    symbols, not of things. In a proper logical
    language it would be perfectly obvious."



    "All those statements are about symbols. They
    are never about the things themselves, and
    they have to do with 'types'. This is really
    important and I ought not to have forgotten
    to say it, that the relation of the symbol to
    what it means is different in different
    types."






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