26 ideas
23326 | In the third century Stoicism died out, replaced by Platonism, with Aristotelian ethics [Frede,M] |
Full Idea: By the second century CE Aristotelianism and Platonism had begun to eclipse Stoicism, and by the end of the third century Stoicism had no followers. All philosophers now opted for some form of Platonism, but including Aristotle's ethical principles. | |
From: Michael Frede (A Free Will [1997], 04) | |
A reaction: The idea that Aristotelian ethics dominated that period is new to me. Stoic influence remained strong in Augustine, and hence in Christianity. |
23335 | In late antiquity nearly all philosophers were monotheists [Frede,M] |
Full Idea: I am inclined to think that almost all philosophers in late antiquity were monotheists. | |
From: Michael Frede (A Free Will [1997], 08) | |
A reaction: I'm not sure when late antiquity begins, in this remark. Maybe as early as 100 CE. Epictetus talks of Zeus as if he is supreme. |
16137 | Earlier views of Aristotle were dominated by 'Categories' [Frede,M] |
Full Idea: For centuries 'Categories' and 'De Interpretatione' (+ Porphyry's 'Isagoge') formed the core of the philosophical corpus still being seriously studied. It is hardly surprising that our received view of Aristotle was coloured substantially by 'Categories'. | |
From: Michael Frede (Title, Unity, Authenticity of the 'Categories' [1983], I) | |
A reaction: He adds that doubts remain about the authenticity of the second part, and the whole thing bears marks of having been edited. |
23249 | The early philosophers thought that reason has its own needs and desires [Frede,M] |
Full Idea: It is part of the notion of reason according to these philosophers [Socrates, Plato, Aristotle, Stoics] that reason has its own needs and desires. | |
From: Michael Frede (Intro to 'Rationality in Greek Thought' [1996], p.5) | |
A reaction: This sounds as if reason is treated as a separate person within a person. Anyone solving a logical puzzle feels that reason has its own compulsion. 'Boulesis' is the desire characteristic of reason. |
17518 | Counting 'coin in this box' may have coin as the unit, with 'in this box' merely as the scope [Ayers] |
Full Idea: If we count the concept 'coin in this box', we could regard coin as the 'unit', while taking 'in this box' to limit the scope. Counting coins in two boxes would be not a difference in unit (kind of object), but in scope. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Counting') | |
A reaction: This is a very nice alternative to the Fregean view of counting, depending totally on the concept, and rests more on a natural concept of object. I prefer Ayers. Compare 'count coins till I tell you to stop'. |
17516 | If counting needs a sortal, what of things which fall under two sortals? [Ayers] |
Full Idea: If we accepted that counting objects always presupposes some sortal, it is surely clear that the class of objects to be counted could be designated by two sortals rather than one. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Realist' vii) | |
A reaction: His nice example is an object which is both 'a single piece of wool' and a 'sweater', which had better not be counted twice. Wiggins struggles to argue that there is always one 'substance sortal' which predominates. |
17520 | Events do not have natural boundaries, and we have to set them [Ayers] |
Full Idea: In order to know which event has been ostensively identified by a speaker, the auditor must know the limits intended by the speaker. ...Events do not have natural boundaries. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Concl') | |
A reaction: He distinguishes events thus from natural objects, where the world, to a large extent, offers us the boundaries. Nice point. |
17519 | To express borderline cases of objects, you need the concept of an 'object' [Ayers] |
Full Idea: The only explanation of the power to produce borderline examples like 'Is this hazelnut one object or two?' is the possession of the concept of an object. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Counting') |
17510 | Speakers need the very general category of a thing, if they are to think about it [Ayers] |
Full Idea: If a speaker indicates something, then in order for others to catch his reference they must know, at some level of generality, what kind of thing is indicated. They must categorise it as event, object, or quality. Thinking about something needs that much. | |
From: M.R. Ayers (Individuals without Sortals [1974], Intro) | |
A reaction: Ayers defends the view that such general categories are required, but not the much narrower sortal terms defended by Geach and Wiggins. I'm with Ayers all the way. 'What the hell is that?' |
17522 | We use sortals to classify physical objects by the nature and origin of their unity [Ayers] |
Full Idea: Sortals are the terms by which we intend to classify physical objects according to the nature and origin of their unity. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Concl') | |
A reaction: This is as opposed to using sortals for the initial individuation. I take the perception of the unity to come first, so resemblance must be mentioned, though it can be an underlying (essentialist) resemblance. |
17515 | Seeing caterpillar and moth as the same needs continuity, not identity of sortal concepts [Ayers] |
Full Idea: It is unnecessary to call moths 'caterpillars' or caterpillars 'moths' to see that they can be the same individual. It may be that our sortal concepts reflect our beliefs about continuity, but our beliefs about continuity need not reflect our sortals. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Realist' vi) | |
A reaction: Something that metamorphosed through 15 different stages could hardly required 15 different sortals before we recognised the fact. Ayers is right. |
17511 | Recognising continuity is separate from sortals, and must precede their use [Ayers] |
Full Idea: The recognition of the fact of continuity is logically independent of the possession of sortal concepts, whereas the formation of sortal concepts is at least psychologically dependent upon the recognition of continuity. | |
From: M.R. Ayers (Individuals without Sortals [1974], Intro) | |
A reaction: I take this to be entirely correct. I might add that unity must also be recognised. |
17517 | Could the same matter have more than one form or principle of unity? [Ayers] |
Full Idea: The abstract question arises of whether the same matter could be subject to more than one principle of unity simultaneously, or unified by more than one 'form'. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Realist' vii) | |
A reaction: He suggests that the unity of the sweater is destroyed by unravelling, and the unity of the thread by cutting. |
17513 | If there are two objects, then 'that marble, man-shaped object' is ambiguous [Ayers] |
Full Idea: The statue is marble and man-shaped, but so is the piece of marble. So not only are the two objects in the same place, but two marble and man-shaped objects in the same place, so 'that marble, man-shaped object' must be ambiguous or indefinite. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Prob') | |
A reaction: It strikes me as basic that it can't be a piece of marble if you subtract its shape, and it can't be a statue if you subtract its matter. To treat a statue as an object, separately from its matter, is absurd. |
17523 | Sortals basically apply to individuals [Ayers] |
Full Idea: Sortals, in their primitive use, apply to the individual. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Concl') | |
A reaction: If the sortal applies to the individual, any essence must pertain to that individual, and not to the class it has been placed in. |
17521 | You can't have the concept of a 'stage' if you lack the concept of an object [Ayers] |
Full Idea: It would be impossible for anyone to have the concept of a stage who did not already possess the concept of a physical object. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Concl') |
17514 | Temporal 'parts' cannot be separated or rearranged [Ayers] |
Full Idea: Temporally extended 'parts' are still mysteriously inseparable and not subject to rearrangement: a thing cannot be cut temporally in half. | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Prob') | |
A reaction: A nice warning to anyone accepting a glib analogy between spatial parts and temporal parts. |
16157 | Insurance on the original ship would hardly be paid out if the plank version was wrecked! [Frede,M] |
Full Idea: No insurance company, presented with a policy written for 'Theoris' [the original ship] would pay for damages suffered if the ship contructed from the old planks had been shipwrecked. | |
From: Michael Frede (Individuals in Aristotle [1978]) | |
A reaction: A very nicely dramatic way of presenting what is taken to be the usual reading of the basic case - that the original identity tracks the continuity of the original structure, not the matter. |
17509 | Some say a 'covering concept' completes identity; others place the concept in the reference [Ayers] |
Full Idea: Some hold that the 'covering concept' completes the incomplete concept of identity, determining the kind of sameness involved. Others strongly deny the identity itself is incomplete, and locate the covering concept within the necessary act of reference. | |
From: M.R. Ayers (Individuals without Sortals [1974], Intro) | |
A reaction: [a bit compressed; Geach is the first view, and Quine the second; Wiggins is somewhere between the two] |
17512 | If diachronic identities need covering concepts, why not synchronic identities too? [Ayers] |
Full Idea: Why are covering concepts required for diachronic identities, when they must be supposed unnecessary for synchronic identities? | |
From: M.R. Ayers (Individuals without Sortals [1974], 'Prob') |
3061 | Anaxarchus said that he was not even sure that he knew nothing [Anaxarchus, by Diog. Laertius] |
Full Idea: Anaxarchus said that he was not even sure that he knew nothing. | |
From: report of Anaxarchus (fragments/reports [c.340 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.10.1 |
23333 | The idea of free will achieved universal acceptance because of Christianity [Frede,M] |
Full Idea: There is no doubt that the notion of a free will found almost universal acceptance owing to the influence of Christianity. | |
From: Michael Frede (A Free Will [1997], 07) | |
A reaction: This is presumably because a free will not only elevates us above the animals, qualifying us for immortality, but also gives us absolute and ultimate responsibility for our lives, which thus justifies either salvation or damnation. |
23337 | The Stoics needed free will, to allow human choices in a divinely providential cosmos [Frede,M] |
Full Idea: The Stoics said that everything happens according to a divine providential plan, so they had to explain how this was compatible with human choices. They tried to do this with their doctrine of freedom and a free will. | |
From: Michael Frede (A Free Will [1997], 10) | |
A reaction: Epictetus made our ability to choose central to moral life, so he particularly needed (and thus created, it seems) this doctrine. |
23334 | For Christians man has free will by creation in God's image (as in Genesis) [Frede,M] |
Full Idea: The Christian view, following Genesis, is that man is created in the image of God, and this is understood as crucially involving the idea that man has a free will in the image of God's will. | |
From: Michael Frede (A Free Will [1997], 08) | |
A reaction: The idea of free will evidently originated with Epictetus, but was taken up by Christians because it fitted doctrinal needs. Even Epictetus saw free will as originating in Zeus. |
23336 | There is no will for Plato or Aristotle, because actions come directly from perception of what is good [Frede,M] |
Full Idea: Plato and Aristotle do not have a notion of a will, since for them a willing, a desire of reason, is a direct result of one's cognitive state: once one sees something to be good, one will it. | |
From: Michael Frede (A Free Will [1997], 09) | |
A reaction: The point is that their decisions are 'direct', whereas the will introduces the concept of a final arbiter which weighs up the desires, reasons and drives. The historical steps were first the meta-choosing, then the will as entity, then the will as free. |
23313 | The Gnostic demiurge (creator) is deluded, and doesn't care about us [Frede,M] |
Full Idea: The Gnostics thought the demiurge or creator pursues its own interests without regard for what this does to us, a being lacking in wisdom and goodness, as seen by its deluding itself into thinking that it is God, and demanding worship. | |
From: Michael Frede (A Free Will [1997], Intro) | |
A reaction: Frede mentions Irenaeus as a source of this view. The idea that the Great Being doesn't care about us seems a fairly accurate observation. |