OK, great, great to have you here.
Now we're going to go into the philosophical parts here, and what I'm going to start with is that I'm
going to walk through basically everything we're going to talk about in this section, but it's just
one in one lecture so that you can get a feel about where we're heading in this section.
And also, as I said in the gold section, there are actually two ways of taking this course.
So you can dive into this material in detail now or you can wait with a little bit of data to after
you've done the practical parts.
And hence, therefore, it would be good to get an overview, at least for what this section is about.
So let's start with a quote, and this is one of my heroes from philosophy.
So John Searle, professor in philosophy in Berkeley.
So he's saying this.
How do we get from electrons to elections and from protons to precedent's?
Our task is to give an account of how we live in exactly one world and how all of these phenomena from
quarks and gravitational attraction to cocktail parties and governments are part of that one world.
And basically that what this section is going to talk about and explain.
So what John Searle is saying here is how are we coming from the brute facts?
How are we going from the brute facts like stones from rocks and beaches and trees and gravitational
forces to this to social facts, to accounts and birthday parties and university degrees and agreements
and institutions?
How do you do that?
So the thing is that by envisioning new concepts and then declaring them using our language, then getting
a collective acceptance on their validity and then assigning them to already accepted facts, using
declarations and getting a collective acceptance on the assignment, we are actually creating new social
facts like an agreement.
And then recursively we do that again and again and again and again, creating even more complex structures
of social facts.
What I mean when I say social fact that so as I said, so we have like brute facts, human beings,
bacteria, Sun Mountains, Earth and rivers.
So they exist independently to us.
Right.
Then we have like things that exist because we are using them and treating them in a certain way.
So like hammers and tables and computers and screwdrivers, forks, energies and transmitters, they
are tools that we are using.
We don't need the language to declare them.
But then we have all those other things like university degrees, birthday parties, precedent's money,
loan insurance.
So they are status functions and social facts, you know, real world.
And if you think about it, most of the stuff that we are handing when we are doing product development,
business development and inventing new ideas are actually trying to envision new social concepts and
assigning them in the world and hence getting social facts.
So let's take a concrete example and run through all the things that we're going to talk about.
And I'll use the famous example that John Zarrella is using all the time here, because I think it's
it's such a good example.
So if you take a one dollar bill and you carefully read what is stated on it, you see this this note
is legal tender for old depth's, public and private.
That is actually a declaration.
And I will now go through how important that declaration it.
Maybe not exactly that is stated exactly in this way, but how important declarations are in general.
So we start off with some paper, and this is an object.
And then we have concepts about what a paper is, and we might also have a reference in our mind to
this specific instance, which is an instance of the concept of paper.
We can also have properties assigned to this concept, and it isn't the same color, for example, so
saying that we have a color of brown and we say that this paper is actually brown and it's a brute fact
that this paper is a brown paper.
Right.
This is called our propositional content, so we have the connections up in our mind between the paper,
the concept of color and the reference to this specific paper, and that becomes a propositional content
in what is called an intentional state.
And in this case, it might be a belief.
So I believe that this is a brown paper that I can actually state that using language.
I can say this paper is brown.
Then I made a statement and I use terms in my statement to refer to both the concrete object out there
and the concept of paper that I have in my mind.
This statement is included in what is called a speech act, and this speech is the force by which I'm
saying this statement and this case is an assertion.
So I am asserting my belief that I have in my mind about this object out in the world.
However, and here's the strange thing, no one can start envisioning other concepts up in my mind so
I can envision something called money and I can connect that to my notion about paper.
And that becomes another intentional state and that could I like believe and desires and so on about
that propositional content.
And then I can express that so I can say paper count is money, and that is also speech act.
But the difference here is that that is a declaration because it won't exist until other people have
collectively recognized my statement because it's not intrinsically money.
You're still just a piece of paper.
Right.
So then I can say specifically that this specific object out there is money.
So this specific paper should count as the costs of money that I just invented.
And that is also a speech act, which is a declaration.
And now I have signed this what is called a status function on top of this piece of paper and made it
into money if and only if other people agree with me that this is money.
So they also think that this is money.
And the second person also think it's money.
And importantly, they have an intention of state about my intention on state and others, intentional
state thinking.
It's not only me that think that this is money.
I actually think that you think that this is money.
And I think that you think that this is money and this is called collective intentionality.
And when this happened, when that happens, then we have created a social fact that this piece of money,
this piece of paper becomes money.
And basically that is what this whole section is about.
I'm going to go through the meter concepts that I am now with written out in this small diagram here.
We're going to dig into into detail and talk a lot more about how this is possible at all and how it
works when we are creating social realities and with social realities.
As I said, I mean, basically any type of product, business institution, I.T. systems, software
solution and so on.
And once we have done that with one specific concept, then recursion does the rest for us, so then
we can continue doing that.
I can continue inventing and envisioning new concepts and get a collective recognition on that.
So I we have invented this new concept.
The money, of course, is not new, but I think I understand my example here.
I can do an invention that we have something called an alter, which is a role and an author to write
posts.
And readers could read the Post and we could also comment on it.
We could say that we have ads that are connected to this post and every time a reader read the Post,
they actually get an ad impression of the ad included.
And if they click on, it will have a relation between the click and the ad impression that becomes
the click through rate for that ad and that would generate money and so on.
So we are then creating ever growing systems of concepts and all those are social concepts.
And when we assign them in the world, they become social facts.
And this is the way we're creating all of social reality products, businesses and institutions.
So in this section, I'm going to go through this in a particular order, and that's related to something
that is called the Ogden's Richards triangle.
And in that triangle, you'd separate between Canada three different areas within philosophy.
So it's the philosophy of metaphysics that's on bits out in the world.
It's the philosophy of mind what is going up in our heads, in our minds, and it's the philosophy of
language.
They form a triangle and they are very much interdependent, exactly as I showed you when we walked
through this.
So we're having statements and speech act in our language.
We have very intentional states up their own minds and we have objects and properties and facts out
in the world.
So if we just look at the concept that we walk through and these are the concept that we're going to
dig into detail into in this section, we have objects and they are instances of concepts and concepts
referred to other concepts and all sorts of different types of relations.
We have terms that reference the objects and we have also other terms that reference concepts like predicates.
We have propositions that are connecting concepts together, and they referrals also two objects.
And the intentional states contains a propositional content and intentional states actually depend on
other intentional states in a network, and they also depends on what is called background abilities,
which I'm going to talk about in the section later on.
The speech acts in the language, they are a result of our intentional states, and the Speech Act includes
a statement which connects predicates and references out to objects.
And then we could actually have propositional content in intentional states that are referring to other
people's intentional states, and that's when we get collective intentionality.
I showed you.
There is properties on objects, which is a type of a concept, so we are assigning properties to objects
and properties are, for example, functions and relations or single properties like colors and so on.
So the properties are actually exemplified and imposed on the objects.
And in fact, is something out in the world when an object exemplifies a property or more properties
or stand in relation to other objects.
And the fact is, what makes the proposition true?
OK, good.
So this was basically a walk through on what is going to go on in the whole next section, and then
we're going into all those concepts and much, much more detailed.