display all the ideas for this combination of philosophers
10 ideas
| 23906 | Courage from spirit is natural and unconquerable, as seen in the young [Aristotle] |
| Full Idea: The courage of spirit is the most natural kind; for spirit is unconquerable, which is why the young are the best fighters. | |
| From: Aristotle (Eudemian Ethics [c.333 BCE], 1229a27) | |
| A reaction: [thumos, presumably, as in Plato] I suppose Aristotle knows better than me, but I suspect the young are just the quickest and strongest. I'd rather be led by someone with experience than by someone who is young. |
| 20204 | Whether the mind has parts is irrelevant, since it obviously has distinct capacities [Aristotle] |
| Full Idea: It makes no difference if the soul is divided into parts or lacks parts, as it certainly has distinct capacities. | |
| From: Aristotle (Eudemian Ethics [c.333 BCE], 1219b32), quoted by Linda Trinkaus Zagzebski - Virtues of the Mind II 3.1 | |
| A reaction: I take this to endorse my view that the mind-body problem is of limited interest to philosophers. The focus should be on what the mind does, not how it is constructed. But then I presume the latter issue is revealed by neuroscience. |
| 24061 | If we divide the mind up according to its capacities, there are a lot of them [Aristotle] |
| Full Idea: For those who divide the soul into parts, and divide and separate them in accord with their capacities, the parts turn out to be very many. | |
| From: Aristotle (De Anima [c.329 BCE], 433a32) | |
| A reaction: I accept the warning. The capacities which interest me are those which seem to generate our basic ontology, but if the capacities become fine-grained, they are legion. |
| 24062 | Self-moving animals must have desires, and that entails having imagination [Aristotle] |
| Full Idea: If an animal has a desiring part, it is capable of moving itself. A desiring part, however, cannot exist without an imagination, and all imagination is either rationally calculative or perceptual. Hence in the latter the other animals also have a share. | |
| From: Aristotle (De Anima [c.329 BCE], 433b27) | |
| A reaction: Maybe if you asked people whether other animals are imaginative they would say no, but this argument is strong support for the positive view. |
| 18911 | Linguistic terms form a hierarchy, with higher terms predicable of increasing numbers of things [Aristotle, by Engelbretsen] |
| Full Idea: According to Aristotle, the terms of a language form a finite hierarchy, where the higher terms are predicable of more things than are lower terms. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by George Engelbretsen - Trees, Terms and Truth 3 | |
| A reaction: I would be a bit cautious about placing something precisely in a hierarchy according to how many things it can be predicated of. It is a start, though, in trying to give a decent account of generality, which is a major concept in philosophy. |
| 9068 | Perception creates primitive immediate principles by building a series of firm concepts [Aristotle] |
| Full Idea: Primitive immediate principles ...come about from perception - as in a battle, when a rout has occurred, first one man makes a stand, then another, and then another, until a position of strength is reached. | |
| From: Aristotle (Posterior Analytics [c.327 BCE], 100a12) | |
| A reaction: Philosophers don't create imagery like that any more. This empiricist account of how concepts and universals are created is part of a campaign against Plato's theory of forms. [Idea 9069 continues his idea] |
| 9069 | A perception lodging in the soul creates a primitive universal, which becomes generalised [Aristotle] |
| Full Idea: When one undifferentiated item in perception makes a stand, there is a primitive universal in the soul; for although you perceive particulars, perception is of universals - e.g. of man, not of Callias the man. One animal makes a stand, until animal does. | |
| From: Aristotle (Posterior Analytics [c.327 BCE], 100a15-) | |
| A reaction: This is the quintessential account of abstractionism, with the claim that primitive universals arise directly in perception, but only in repeated perception. How the soul does it is a mystery to Aristotle, just as associations are a mystery to Hume. |
| 9088 | Skill comes from a general assumption obtained from thinking about similar things [Aristotle] |
| Full Idea: A skill arises when from the many cases of thinking in experience a single general assumption is formed in connection with similar things. | |
| From: Aristotle (Metaphysics [c.324 BCE], 0981a04) | |
| A reaction: [He gives the administration of appropriate medicine as the example of a 'skill'] Note that it is 'thinking in' experience, rather than just the raw having of experiences. This is the intellectualist version of empirical abstractionism. I like it. |
| 16153 | Aristotle distinguishes two different sorts of generality - kinds, and properties [Aristotle, by Frede,M] |
| Full Idea: Aristotle counts as general not only properties but also the kinds, into which objects fall, i.e. the genera, species, and differentiae of substances; and these are to be differentiated strictly from properties. | |
| From: report of Aristotle (Metaphysics [c.324 BCE], kind) by Michael Frede - Individuals in Aristotle Intro | |
| A reaction: I take properties to be prior, since the kind of a thing is presumably decided by its properties. I'm increasingly thinking that 'general', 'generality' and 'generalisation' are far more useful words in philosophy than other words in that area. |
| 9791 | Science is more accurate when it is prior and simpler, especially without magnitude or movement [Aristotle] |
| Full Idea: A scientific subject will possess more accuracy (i.e. simplicity) the more that it is about conceptually prior and simpler things, and so it will be more accurate without than with magnitude being involved, and above all being without movement. | |
| From: Aristotle (Metaphysics [c.324 BCE], 1078a10) | |
| A reaction: Aristotle is especially concerned to show how we can achieve accuracy, even while abstracting away from the details of the objects we are studying. Frege should have studied Aristotle more closely. |