Just as we ought not to torture, or ought to care for our children, we ought to be rationally coherent.
A spread is the complex lateral movement of relatively coherent earth materials resting on a weaker substrate that is subject to liquefaction or plastic flow.
“I wanted to see whether I was jumping from one thing to another, or just following the political winds, or whether there was a vision that’s rather coherent.”
But his strength as a political filmmaker has always resided in his ability to bring contradictions to chaotic life rather than to resolve them in any ideologically coherent proposition.
So, let’s work with the stronger view, according to which we ought to be instrumentally coherent as such.
A subset of perceptions is internally coherent to the degree to which causal regularities hold among its contents.
In contrast, Michael Stocker denies that value incommensurability is required for a coherent account of akrasia (1990, 214-240).
Another reason is that every belief — no matter how ridiculous — can cohere with some body of beliefs that is internally coherent.
On this view, privacy has value as a coherent and fundamental concept, and most individuals recognize it as a useful concept as well.
The proponent of this view, presumably, should be able to say what the reason is to be instrumentally coherent as such (see Kolodny 2005, §2).
For each coherent system of beliefs there exist, conceivably, other systems that are equally coherent yet incompatible with the first system.
It does not insist that all the members of any coherent set of beliefs are true, or that truth simply consists in being a member of such a coherent set.
The only difference is that it requires us not to be instrumentally coherent, but instead to be kratically coherent: i.e., to follow one’s judgment about one’s reasons.
They show that the majority voting aggregation of logically consistent beliefs will always be coherent, and the aggregation of coherent beliefs will typically be coherent as well.
In general, it seems that theories should be as simple and coherent as possible, and that other things being equal, we should prefer a more coherent theory to a less coherent one.
As summarized in §6.3 of Arrow’s theorem, Morreau (2010) argues that the same applies to aggregating respects of similarity and difference: there is no way to add them up into a coherent notion of overall similarity.
It is important to note that the coherent patterns and modes identified with Qing philosophy are my own narrative and interpretive constructions for the purpose of limning the lineaments of the intellectual landscape of a time.
First, even if what one ought to do is just to make one’s responses globally coherent, what it takes to make one’s responses locally coherent might differ from what it takes to make them globally coherent.
some doubt about whether men have enough initial consensus about what is coherent and what entails what, are clever enough and have enough imagination to reach agreed proofs which would settle all disputes about whether a statement is coherent or incoherent. (1993: 45)
On this first approach to explaining the Violation and Satisfaction Claims, what one does “wrong” in being instrumentally coherent is violate one’s own judgments about one’s reasons (or fail to be attentive enough to form such judgments in the first place), and what one does “right” in becoming instrumentally coherent is respond appropriately to one’s judgments about one’s reasons.
- capable of thinking and expressing yourself in a clear and consistent manner
- marked by an orderly, logical, and aesthetically consistent relation of parts
Example: a coherent argument
- (physics) of waves having a constant phase relation
- sticking together
Example: two coherent sheets
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On this first approach to explaining the Violation and Satisfaction Claims what one does wrong in being instrumentally coherent is violate ones own judgments about ones reasons or fail to be attentive enough to form such judgments in the first place and what one does right in becoming instrumentally coherent is respond appropriately to ones judgments about ones reasons