In an important article, Max Black writes:
Beginners are taught that a set having three members is a single thing, wholly constituted by its members but distinct from them. After this, the theological doctrine of the Trinity as "three in one" should be child's play. ("The Elusiveness of Sets," Review of Metaphysics, June 1971, p. 615)
1. A set in the mathematical (as opposed to commonsense) sense is a single item 'over and above' its members. If the six shoes in my closet form a mathematical set, and it is not obvious that they do, then that set is a one-over-many: it is one single item despite its having six distinct members each of which is distinct from the set, and all of which, taken collectively, are distinct from the set. A set with two or more members is not identical to one of its members, or to each of its members, or to its members taken together, and so the set is distinct from its members taken together, though not wholly distinct from them: it is after all composed of them and its very identity and existence depends on them.
In the above quotation, Black is suggesting that mathematical sets are contradictory entities: they are both one and many. A set is one in that it is a single item 'over and above' its members or elements as I have just explained. It is many in that it is "wholly constituted" by its members. (We leave out of consideration the null set and singleton sets which present problems of their own.) The sense in which sets are "wholly constituted" by their members can be explained in terms of the Axiom of Extensionality: two sets are numerically the same iff they have the same members and numerically different otherwise. Obviously, nothing can be both one and many at the same time and in the same respect. So it seems there is a genuine puzzle here. How remove it?
{{ }, {a, b}, {a}, {b}}.
You will note that, although {a} and {b} are members of the power set, a and b are not. Therefore, a and b are distinct from their respective singletons, and the plurality a, b is distinct from {a, b}.
3. So a set is distinct from its members, even though it is "wholly constituted by them," as Black puts it. The problem is to make sense of this. Given that a set is distinct from its members, what makes the set distinct from its members? How can a set be an item in addition to its members while remaining "wholly constituted by them"? Bill exists and Phil exists. Set theory implies that there also exists {Bill, Phil}. But if this third existent is permitted, so also is an infinity: {{Bill, Phil}}, {{{Bill, Phil}}} . . . . I have no problem with infinity, not even actual infinity; nor do I have any problem with what lovers of desert landscapes will decry as a bloated ontology. My problem is to understand how {Bill, Phil} does not involve a contradiction.
4. One answer is that a set is a product of an act of collecting. This answer is suggested by Georg Cantor's talk of a Menge as a Zusammenfassung zu einem Ganzen "of definite and separate objects of our intuition or our thought." You are given three things, say, whether sets or nonsets, and you collect them into one thing. On this approach, a set is a mental construct. A mind operates on a mere plurality and creates out of that plurality a single item, the set.
How does this remove the contradiction? Well, considered in itself, a set is both one and many: it is just its members and yet more than its members. But if a set is a product of an act of mental collecting, then it is not one in itself, but one in relation to a mind that collects its members into a whole. So it is not one in the same sense in which it is many: it is many in itself, but one only in relation to a mental collecting. A set is many in itself but not one in itself. So the contradiction disappears since the set is many and one in different respects.
5. Objection. "This is no answer at all. Your problem is to understand how a set of three things can be one thing without contradiction. So you ascribe the oneness to a mental act of collecting. But if you think of three things as one thing, then you think incorrectly. Three things are three things, not one thing, and if you think of them as one thing, then your thinking is just false."
6. Reply. "You are not getting my point. I grant that I think falsely if I think of three things as one thing. But why can't I think three things together, thereby creating in thought a new thing, a unity of the three things I started with? Granted, no many is one, and no one is many. But e pluribus unum must be possible, no? A many, a plurality, can be combined in thought to create a new object. So why not say that sets are created by thinking? My left shoe is not created by thinking, nor is my right shoe; but it seems plausible to say that the set consisting of the two shoes is created by thinking.
7. Objection. "There are far more sets than there are mental constructions. For each natural number, there is that number's singleton. There are infinitely many of these singletons but only finitely many acts of thinking. And there are modal problems. Each of these singletons is a necessary being; but no object of a finite act of thinking is a necessary being. If {2} exists only as the accusative of my act of collecting 2, or my act of forming a set from 2 and 2 alone, then {2} is as contingent as my thinking. Furthermore, there are uncountable infinities that could not possibly be collected by any finite mind. To put it picturesquely, no finite mind could 'wrap itself around' the real numbers in order to collect them into a single item, the set of reals. There is no way to accommodate Cantor's Paradise on your conception."
8. Reply. "Your objection does not show that sets cannot be mental constructions; it shows that sets cannot be mental constructions of a finite mind. If there were an infinite, necessarily existent mind, then sets could be the constructs of such a mind. If you maintain that there is no such mind, then you should also maintain that there are no sets. If, however, you hold that there are mathematical sets, and that nothing contradictory can exist, then you should hold that they are the mental constructs of an infinite mind. If you deny that there is an infinite mind, but hold that there are sets, then you owe us an alternative explanation of how a set can be both one and many.
9. Objection. "Isn't this all a bit quick?"
10. Reply. "What do you expect in the blogosphere?"
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