4 ideas
18946 | Unreflectively, we all assume there are nonexistents, and we can refer to them [Reimer] |
Full Idea: As speakers of the language, we unreflectively assume that there are nonexistents, and that reference to them is possible. | |
From: Marga Reimer (The Problem of Empty Names [2001], p.499), quoted by Sarah Sawyer - Empty Names 4 | |
A reaction: Sarah Swoyer quotes this as a good solution to the problem of empty names, and I like it. It introduces a two-tier picture of our understanding of the world, as 'unreflective' and 'reflective', but that seems good. We accept numbers 'unreflectively'. |
15391 | A substance is, roughly, a basic being or subject at the foundation of reality [Robb] |
Full Idea: A substance is a basic being, something at reality's foundation. What exactly this means is a matter of some controversy. Some philosophers think of substance as an ultimate subject, something that has properties but isn't a property. | |
From: David Robb (Substance [2009], 'Intro') | |
A reaction: This seems to capture the place of 'substance' in contemporary metaphysics. I think of 'substance' as a placeholder for some threatened account, even in Aristotle. |
15392 | If an object survives the loss of a part, complex objects can have autonomy over their parts [Robb] |
Full Idea: Sometimes a whole can survive a loss of parts: the chair would still exist if it lost one of its legs. This seems to give complex objects a sort of autonomy over their parts. | |
From: David Robb (Substance [2009], 'Ident') | |
A reaction: There is then a puzzle as to how much loss of parts the whole can survive, and why. The loss of a major part could be devastating, so why do all wholes not exhibit this relation to all their parts? I demand rules, now! |
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 |