8 ideas
| 6007 | If you know your father, but don't recognise your father veiled, you know and don't know the same person [Eubulides, by Dancy,R] |
| Full Idea: The 'undetected' or 'veiled' paradox of Eubulides says: if you know your father, and don't know the veiled person before you, but that person is your father, you both know and don't know the same person. | |
| From: report of Eubulides (fragments/reports [c.390 BCE]) by R.M. Dancy - Megarian School | |
| A reaction: Essentially an uninteresting equivocation on two senses of "know", but this paradox comes into its own when we try to give an account of how linguistic reference works. Frege's distinction of sense and reference tried to sort it out (Idea 4976). |
| 6006 | If you say truly that you are lying, you are lying [Eubulides, by Dancy,R] |
| Full Idea: The liar paradox of Eubulides says 'if you state that you are lying, and state the truth, then you are lying'. | |
| From: report of Eubulides (fragments/reports [c.390 BCE]) by R.M. Dancy - Megarian School | |
| A reaction: (also Cic. Acad. 2.95) Don't say it, then. These kind of paradoxes of self-reference eventually lead to Russell's 'barber' paradox and his Theory of Types. |
| 6008 | Removing one grain doesn't destroy a heap, so a heap can't be destroyed [Eubulides, by Dancy,R] |
| Full Idea: The 'sorites' paradox of Eubulides says: if you take one grain of sand from a heap (soros), what is left is still a heap; so no matter how many grains of sand you take one by one, the result is always a heap. | |
| From: report of Eubulides (fragments/reports [c.390 BCE]) by R.M. Dancy - Megarian School | |
| A reaction: (also Cic. Acad. 2.49) This is a very nice paradox, which goes to the heart of our bewilderment when we try to fully understand reality. It homes in on problems of identity, as best exemplified in the Ship of Theseus (Ideas 1212 + 1213). |
| 12354 | A 'categorial' property is had by virtue of being or having an item from a category [Wedin] |
| Full Idea: A 'categorial' property is a property something has by virtue of being or having an item from one of the categories. | |
| From: Michael V. Wedin (Aristotle's Theory of Substance [2000], V.5) | |
| A reaction: I deny that these are 'properties'. A thing is categorised according to its properties. To denote the category as a further property is the route to madness (well, to a regress). |
| 12358 | Substance is a principle and a kind of cause [Wedin] |
| Full Idea: Substance [ousia] is a principle [arché] and a kind of cause [aitia]. | |
| From: Michael V. Wedin (Aristotle's Theory of Substance [2000], 1041a09) | |
| A reaction: The fact that substance is a cause is also the reason why substance is the ultimate explanation. It is here that I take the word 'power' to capture best what Aristotle has in mind. |
| 12346 | Form explains why some matter is of a certain kind, and that is explanatory bedrock [Wedin] |
| Full Idea: The form of a thing (of a given kind) explains why certain matter constitutes a thing of that kind, and with this, Aristotle holds, we have reached explanatory bedrock. | |
| From: Michael V. Wedin (Aristotle's Theory of Substance [2000], Intro) | |
| A reaction: We must explain an individual tiger which is unusually docile. It must have an individual form which makes it a tiger, but also an individual form which makes it docile. |
| 1757 | The Electra: she knows this man, but not that he is her brother [Eucleides, by Diog. Laertius] |
| Full Idea: The 'Electra': Electra knows that Orestes is her brother, but not that this man is Orestes, so she knows and does not know her brother simultaneously. | |
| From: report of Eucleides (fragments/reports [c.410 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.Eu.4 | |
| A reaction: Hence we distinguish 'know of', 'know that' and 'know how'. Hence Russell makes 'knowledge by acquaintance' fundamental, and descriptions come later. |
| 3028 | The chief good is unity, sometimes seen as prudence, or God, or intellect [Eucleides] |
| Full Idea: The chief good is unity, which is known by several names, for at one time people call it prudence, at another time God, at another intellect, and so on. | |
| From: Eucleides (fragments/reports [c.410 BCE]), quoted by Diogenes Laertius - Lives of Eminent Philosophers 02.9.2 | |
| A reaction: So the chief good is what unites and focuses our moral actions. Kant calls that 'the will'. |