42 ideas
| 21382 | Things get smaller without end [Anaxagoras] |
| Full Idea: Of the small there is no smallest, but always a smaller. | |
| From: Anaxagoras (fragments/reports [c.460 BCE], B03), quoted by Gregory Vlastos - The Physical Theory of Anaxagoras II | |
| A reaction: Anaxagoras seems to be speaking of the physical world (and probably writing prior to the emergence of atomism, which could have been a rebellion against he current idea). |
| 481 | Nothing is created or destroyed; there is only mixing and separation [Anaxagoras] |
| Full Idea: No thing comes into being or passes away, but it is mixed together or separated from existing things. Thus it would be correct if coming into being was called 'mixing', and passing away 'separation-off''. | |
| From: Anaxagoras (fragments/reports [c.460 BCE], B17), quoted by Simplicius - On Aristotle's 'Physics' 163.20 | |
| A reaction: I take this to be the first axiom of the new subject of chemistry. Our world is just patterns of Being. The bigger puzzle is - why those patterns? |
| 21822 | Anaxagoras's concept of supreme Mind has a simple First and a multiple One [Anaxagoras, by Plotinus] |
| Full Idea: Anaxagoras, in his assertion of a Mind pure and unmixed, affirms a simplex First and a sundered One, though writing long ago he failed in precision. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Plotinus - The Enneads 5.1.09 | |
| A reaction: The crunch question is whether the supreme One or Mind is part of Being, or is above and beyond Being. Plotinus claims that Anaxagoras was on his side (with Plato, against Parmenides). |
| 17995 | Basic is the potentially perceptible, then comes the contrary qualities, and finally the 'elements' [Anaxagoras] |
| Full Idea: We must recognise three 'originative sources': first that which is potentially perceptible body, secondly the contrarities (e.g hot and cold), and thirdly Fire, Water, and the like. Only thirdly, however, for these bodies change into one another. | |
| From: Anaxagoras (fragments/reports [c.460 BCE]), quoted by Aristotle - The History of Animals 529a34 | |
| A reaction: The 'potentially perceptible' seems to be matter. The surprise here is that the contraries are more basic than the elements, rather than being properties of them. Reality is modes of matter, it seems. |
| 16665 | There are entities, and then positive 'modes', modifying aspects outside the thing's essence [Suárez] |
| Full Idea: Beyond the entities there are certain real 'modes', which are positive, and in their own right act on those entities, giving them something that is outside their whole essence as individuals existing in reality. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 7.1.17), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 13.3 | |
| A reaction: Suárez is apparently the first person to formulate a proper account of properties as 'modes' of a thing, rather than as accidents which are separate, or are wholly integrated into a thing. A typical compromise proposal in philosophy. Can modes act? |
| 16666 | A mode determines the state and character of a quantity, without adding to it [Suárez] |
| Full Idea: The inherence of quantity is called its mode, because it affects that quantity, which serves to ultimately determine the state and character of its existence, but does not add to it any new proper entity, but only modifies the preexisting entity. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 7.1.17), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 13.3 | |
| A reaction: He seems to present mode as a very active thing, like someone who gives it a coat of paint, or hammers it into a new shape. I don't see how a 'mode' can have any ontological status at all. To exist, there has to be some way to exist. |
| 16667 | Substances are incomplete unless they have modes [Suárez, by Pasnau] |
| Full Idea: In the view of Suárez, substances are radically incomplete entities that cannot exist at all until determined in various ways by things of another kind, modes. …Modes are regarded as completers for their subjects. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597]) by Robert Pasnau - Metaphysical Themes 1274-1671 13.3 | |
| A reaction: This is correct. In order to be a piece of clay it needs a shape, a mass, a colour etc. Treating clay as an object independently from its shape is a misunderstanding. |
| 17007 | Forms must rule over faculties and accidents, and are the source of action and unity [Suárez] |
| Full Idea: A form is required that, as it were, rules over all those faculties and accidents, and is the source of all actions and natural motions of such a being, and in which the whole variety of accidents and powers has its root and unity. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 15.1.7), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 24.4 | |
| A reaction: Pasnau emphasises that this is scholastics giving a very physical and causal emphasis to forms, which made them vulnerable to doubts among the new experiment physicists. Pasnau says forms are 'metaphysical', following Leibniz. |
| 16780 | Partial forms of leaf and fruit are united in the whole form of the tree [Suárez] |
| Full Idea: In a tree the part of the form that is in the leaf is not the same character as the part that is in the fruit., but yet they are partial forms, and apt to be united ….to compose one complete form of the whole. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 15.10.30), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 26.6 | |
| A reaction: This is a common scholastic view, the main opponent of which was Aquinas, who says each thing only has one form. Do leaves have different DNA from the bark or the fruit? Presumably not (since I only have one DNA), which supports Aquinas. |
| 16758 | The best support for substantial forms is the co-ordinated unity of a natural being [Suárez] |
| Full Idea: The most powerful arguments establishing substantial forms are based on the necessity, for the perfect constitution of a natural being, that all the faculties and operations of that being are rooted in one essential principle. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 15.10.64), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 24.4 | |
| A reaction: Note Idea 15756, that this stability not only applies to biological entities (the usual Aristotelian examples), but also to non-living natural kinds. We might say that the drive for survival is someone united around a single entity. |
| 16743 | We can get at the essential nature of 'quantity' by knowing bulk and extension [Suárez] |
| Full Idea: We can say that the form that gives corporeal bulk [molem] or extension to things is the essential nature of quantity. To have bulk is to expel a similar bulk from the same space. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 40.4.16), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 539 | |
| A reaction: This is one step away from asking why, once we knew the bulk and extension of the thing, we would still have any interest in trying to grasp something called its 'quantity'. |
| 13074 | Only natural kinds and their members have real essences [Suárez, by Cover/O'Leary-Hawthorne] |
| Full Idea: On Suarez's account, only natural kinds and their members have real essences. | |
| From: report of Francisco Suárez (works [1588]) by Cover,J/O'Leary-Hawthorne,J - Substance and Individuation in Leibniz 1.3.1 n21 | |
| A reaction: Interesting. Rather than say that everything is a member of some kind, we leave quirky individuals out, with no essence at all. What is the status of the very first exemplar of a given kind? |
| 16742 | We only know essences through non-essential features, esp. those closest to the essence [Suárez] |
| Full Idea: We can almost never set out the essences of things, as they are in things. Instead, we work through their connection to some non-essential feature, and we seem to succeed well enough when we spell it out through the feature closest to the essence. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 40.4.16), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 23.5 | |
| A reaction: It is a common view that with geometrical figures we can actually experience the essence itself. So has science broken through, and discerned actual essences of things? |
| 22143 | Identity does not exclude possible or imagined difference [Suárez, by Boulter] |
| Full Idea: To be really the same excludes being really other, but does not exclude being other modally or mentally. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597], 7.65) by Stephen Boulter - Why Medieval Philosophy Matters 4 | |
| A reaction: So the statue and the clay are identical, but they could become separate, or be imagined as separate. |
| 22144 | Real Essential distinction: A and B are of different natural kinds [Suárez, by Boulter] |
| Full Idea: The Real Essential distinction says if A and B are not of the same natural kind, then they are essentially distinct. This is the highest degree of distinction. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597], Bk VII) by Stephen Boulter - Why Medieval Philosophy Matters 4 | |
| A reaction: Boulter says Peter is essentially distinct from a cabbage, because neither has the nature of the other. |
| 22146 | Minor Real distinction: B needs A, but A doesn't need B [Suárez, by Boulter] |
| Full Idea: The Minor Real distinction is if A can exist without B, but B ceases to exist without A. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597], Bk VII) by Stephen Boulter - Why Medieval Philosophy Matters 4 | |
| A reaction: This is one-way independence. Boulter's example is Peter and Peter's actual weight. |
| 22145 | Major Real distinction: A and B have independent existences [Suárez, by Boulter] |
| Full Idea: The Major Real distinction is if A can exist in the real order without B, and B can exist in the real order without A. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597], Bk VII) by Stephen Boulter - Why Medieval Philosophy Matters 4 | |
| A reaction: Boulter's example is the distinction between Peter and Paul, where their identity of kind is irrelevant. This is two-way independence. |
| 22147 | Conceptual/Mental distinction: one thing can be conceived of in two different ways [Suárez, by Boulter] |
| Full Idea: The Conceptual or Mental distinction is when A and B are actually identical but we have two different ways of conceiving them. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597], Bk VII) by Stephen Boulter - Why Medieval Philosophy Matters 4 | |
| A reaction: This is the Morning and Evening Star. I bet Frege never read Suarez. This seems to be Spinoza's concept of mind/body. |
| 22148 | Modal distinction: A isn't B or its property, but still needs B [Suárez, by Boulter] |
| Full Idea: The Modal distinction is when A is not B or a property of B, but still could not possibly exist without B. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597], Bk VII) by Stephen Boulter - Why Medieval Philosophy Matters 4 | |
| A reaction: Duns Scotus proposed in, Ockham rejected it, but Suarez supports it. Suarez proposes that light's dependence on the Sun is distinct from the light itself, in this 'modal' way. |
| 22149 | Scholastics assess possibility by what has actually happened in reality [Suárez, by Boulter] |
| Full Idea: The scholastic view is that Actuality is our only guide to possibility in the real order. One knows that it is possible to separate A and B if one knows that A and B have actually been separated or are separate. | |
| From: report of Francisco Suárez (Disputationes metaphysicae [1597], Bk VII) by Stephen Boulter - Why Medieval Philosophy Matters 4 | |
| A reaction: It may be possible to separate A and B even though it has never happened, but it is hard to see how we could know that. (But if I put my pen down where it has never been before, I know I can pick it up again, even though this has not previously happened). |
| 20802 | Snow is not white, and doesn't even appear white, because it is made of black water [Anaxagoras, by Cicero] |
| Full Idea: Anaxagoras not only denied that snow was white, but because he knew that the water from which it was composed was black, even denied that it appeared white to himself. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by M. Tullius Cicero - Academica II.100 | |
| A reaction: Not ridiculous. Can you deny that red and yellow balls look orange from a distance? A failure of discrimination on your part. It sounds okay to say 'what I am really perceiving is red and yellow'. [see 'Anaxagoras' poem by D.H.Lawrence!] |
| 13257 | The senses are too feeble to determine the truth [Anaxagoras] |
| Full Idea: Owing to the feebleness of the sense, we are not able to determine the truth. | |
| From: Anaxagoras (fragments/reports [c.460 BCE], B21), quoted by Patricia Curd - Anaxagoras 5.1 | |
| A reaction: Anaxagoras offers a corresponding elevation of the power of mind (Idea 13256), so I now realise that he is, along with Pythagoras and Parmenides, one of the fathers of rationalism in philosophy. They probably overrate reason. |
| 22761 | We reveal unreliability in the senses when we cannot discriminate a slow change of colour [Anaxagoras, by Sext.Empiricus] |
| Full Idea: Our lack of sureness in the senses is shown if we take two colours, back and white, and pour one into the other drop by drop, we are unable to distinguish the gradual alterations although they subsist as actual facts. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Sextus Empiricus - Against the Logicians (two books) I.090 | |
| A reaction: [Sextus calls Anaxagoras 'the greatest of the physicists'] I'm not sure what this proves. People with bad eyesight can distinguish very little, but that doesn't prove scepticism. And there are things too small for anyone to see. |
| 20653 | Six reduction levels: groups, lives, cells, molecules, atoms, particles [Putnam/Oppenheim, by Watson] |
| Full Idea: There are six 'reductive levels' in science: social groups, (multicellular) living things, cells, molecules, atoms, and elementary particles. | |
| From: report of H.Putnam/P.Oppenheim (Unity of Science as a Working Hypothesis [1958]) by Peter Watson - Convergence 10 'Intro' | |
| A reaction: I have the impression that fields are seen as more fundamental that elementary particles. What is the status of the 'laws' that are supposed to govern these things? What is the status of space and time within this picture? |
| 13256 | Nous is unlimited, self-ruling and pure; it is the finest thing, with great discernment and strength [Anaxagoras] |
| Full Idea: Nous is unlimited and self-ruling and has been mixed with no thing, but is alone itself by itself. ...For it is the finest of all things and the purest, and indeed it maintains all discernment about everything and has the greatest strength. | |
| From: Anaxagoras (fragments/reports [c.460 BCE], B12), quoted by Patricia Curd - Anaxagoras 3.3 | |
| A reaction: Anaxagoras seems to have been a pioneer in elevating the status of the mind, which is a prop to the rationalist view, and encourages dualism. More naturalistic accounts are, in my view, much healthier. |
| 13784 | Mind is self-ruling, pure, ordering and ubiquitous [Anaxagoras, by Plato] |
| Full Idea: Anaxagoras says that mind is self-ruling, mixes with nothing else, orders the things that are, and travels through everything. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Plato - Cratylus 413c | |
| A reaction: This elevation of the mind in the natural scheme of things by Anaxagoras looks increasingly significant in western culture to me. Without this line of thought, Descartes and Kant are inconceivable. |
| 5118 | Anaxagoras says mind remains pure, and so is not affected by what it changes [Anaxagoras, by Aristotle] |
| Full Idea: Anaxagoras says that intellect (which is a cause of change) is not affected by or mixed in with anything else; for this is the only way in which it can cause change, while being itself changeless, and control things without mixing with them. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Aristotle - Physics 256b24 | |
| A reaction: I suggest that this is the germ of the original concept of freewill - of the mind as somehow outside the causal processes of the world, so that it can initiate change without itself being affected by other causes. Aristotle says he's right; I disagree. |
| 18231 | Anaxagoras said a person would choose to be born to contemplate the ordered heavens [Anaxagoras] |
| Full Idea: When Anaxagoras was asked what it was for which a person would choose to be born rather than not, he said it would be to apprehend the heavens and the order in the whole universe. | |
| From: Anaxagoras (fragments/reports [c.460 BCE], 1216), quoted by Aristotle - Eudemian Ethics 8 'Finality' | |
| A reaction: [Anaxagoras, quoted by Aristotle, quoted by Korsgaard, quoted by me, and then quoted by you, perhaps] |
| 631 | For Anaxagoras the Good Mind has no opposite, and causes all movement, for a higher reason [Anaxagoras, by Aristotle] |
| Full Idea: Anaxagoras says the good is a principle as the source of movement, in the form of Mind. However it does it for the sake of something else, which is a further factor. And he allows no opposite to the good Mind. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Aristotle - Metaphysics 1075b |
| 22727 | Mind creates the world from a mixture of pure substances [Anaxagoras, by ] |
| Full Idea: Anaxagoras assumed that Mind, which is God, is the efficient principle, and the multi-mixture of homoeomeries is the material principle. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by - I.6 | |
| A reaction: The choice of homoeomeries as basic is a good one. They are much better candidates than materials which are made of parts of a quite different kind, where the parts are a better candidate than the whole. |
| 550 | Anaxagoras said that the number of principles was infinite [Anaxagoras, by Aristotle] |
| Full Idea: Anaxagoras said that the number of principles was infinite. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Aristotle - Metaphysics 984a |
| 21383 | The ultimate constituents of reality are the homoeomeries [Anaxagoras, by Vlastos] |
| Full Idea: Anaxagoras contrasts with other thinkers in the formula that his 'elements' were not the air of Anaximenes or the fire of Heraclitus or the roots of Empedocles or the atoms of Leucippus, but the infinite variety of homoiomereia. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Gregory Vlastos - The Physical Theory of Anaxagoras III | |
| A reaction: Not sure about the 'roots' of Empedocles. Anaxagoras is particularly thinking of the basic stuffs that make up the body, such as hair, bone and blood. It is plausible to reduce everything to stuffs that seem to have no further structure. |
| 13208 | Anaxagoreans regard the homoeomeries as elements, which compose earth, air, fire and water [Anaxagoras, by Aristotle] |
| Full Idea: The followers of Anaxagoras regard the 'homoeomeries' as 'simple' and elements, whilst they affirm that Earth, Fire, Water and Air are composite; for each of these is (according to them) a 'common seminary' of all the homoeomeries. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Aristotle - Coming-to-be and Passing-away (Gen/Corr) 314a28 | |
| A reaction: Compare Idea 13207. Aristotle is amused that the followers of Empedocles and of Anaxagoras have precisely opposite views on this subject. |
| 367 | Anaxagoras says mind produces order and causes everything [Anaxagoras, by Plato] |
| Full Idea: Anaxagoras asserted that it is mind that produces order and is the cause of everything. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Plato - Phaedo 097d |
| 7563 | The old 'influx' view of causation says it is a flow of accidental properties from A to B [Suárez, by Jolley] |
| Full Idea: The 'influx' model of causation says that causes involve a process of contagion, as it were; when the kettle boils, the gas infects the water inside the kettle with its own 'individual accident' of heat, which literally flows from one to the other. | |
| From: report of Francisco Suárez (works [1588]) by Nicholas Jolley - Leibniz Ch.2 | |
| A reaction: This nicely captures the scholastic target of Hume's sceptical thinking on the subject. However, see Idea 2542, where the idea of influx has had a revival. It is hard to see how the water could change if it didn't 'catch' something from the gas. |
| 21381 | Germs contain microscopic organs, which become visible as they grow [Anaxagoras] |
| Full Idea: In the germ there are hair, nails, arteries, sinews, bones, which are not manifest because of the smallness of their parts, but become distinct little by little as they grow. For how could hair come from not-hair, or flesh from non-flesh. | |
| From: Anaxagoras (fragments/reports [c.460 BCE], B10), quoted by Gregory Vlastos - The Physical Theory of Anaxagoras I | |
| A reaction: Compare Aristotle's apparent view that the physical world has no microscopic structure, and Democritus's view that hair can come from not-hair by the organisation of atoms. Is this the first suggestion that we need to know what is microscopic? |
| 22726 | When things were unified, Mind set them in order [Anaxagoras] |
| Full Idea: All things were together, and Mind came and set them in order. | |
| From: Anaxagoras (fragments/reports [c.460 BCE]) | |
| A reaction: This is presumably the source for the passionate belief of Plato in the importance of order. Existence seems like chaos, with order residing beneath it, but we can wonder whether if we go even deeper it is chaos again. |
| 2629 | Anaxagoras was the first to say that the universe is directed by an intelligence [Anaxagoras, by Cicero] |
| Full Idea: Anaxagoras, pupil of Anaximenes, was the first to maintain that the form and motion of the universe was determined and directed by the power and purpose of an infinite intelligence. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by M. Tullius Cicero - On the Nature of the Gods ('De natura deorum') I.26 |
| 480 | Past, present and future, and the movements of the heavens, were arranged by Mind [Anaxagoras] |
| Full Idea: Whatever was then in existence which is not now, and all things that now exist, and whatever shall exist - all were arranged by Mind, as also the revolution followed now by the stars, the sun and the moon. | |
| From: Anaxagoras (fragments/reports [c.460 BCE], B12), quoted by Simplicius - On Aristotle's 'Physics' 164.24 |
| 5956 | Anaxagoras was charged with impiety for calling the sun a lump of stone [Anaxagoras, by Plutarch] |
| Full Idea: Anaxagoras was charged with impiety because he called the sun a lump of stone. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Plutarch - 14: Superstition §9 | |
| A reaction: The point is that he was supposed to say that the sun is a god. |
| 7488 | Anaxagoras was the first recorded atheist [Anaxagoras, by Watson] |
| Full Idea: Anaxagoras was the first recorded atheist. | |
| From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Peter Watson - Ideas Ch.25 | |
| A reaction: He was a very lively character, right in the middle of the Athenian golden age. |
| 16682 | Other things could occupy the same location as an angel [Suárez] |
| Full Idea: An angelic substance could be penetrated by other bodies in the same location. | |
| From: Francisco Suárez (Disputationes metaphysicae [1597], 40.2.21), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 15.3 | |
| A reaction: So am I co-located with an angel right now? |