53 ideas
| 16588 | I prefer a lack of form to mean non-existence, than to think of some quasi-existence [Augustine] |
| 22979 | Three main questions seem to be whether a thing is, what it is, and what sort it is [Augustine] |
| 18948 | There is an object for every set of properties (some of which exist, and others don't) [Parsons,T, by Sawyer] |
| 14703 | Superficial necessity is true in all worlds; deep necessity is thus true, no matter which world is actual [Schroeter] |
| 14714 | Contradictory claims about a necessary god both seem apriori coherent [Schroeter] |
| 3912 | I must exist in order to be mistaken, so that even if I am mistaken, I can't be wrong about my own existence [Augustine] |
| 14704 | 2D semantics gives us apriori knowledge of our own meanings [Schroeter] |
| 22167 | Our images of bodies are not produced by the bodies, but by our own minds [Augustine, by Aquinas] |
| 22117 | Our minds grasp reality by direct illumination (rather than abstraction from experience) [Augustine, by Matthews] |
| 22980 | Memory contains innumerable principles of maths, as well as past sense experiences [Augustine] |
| 22981 | Mind and memory are the same, as shown in 'bear it in mind' or 'it slipped from mind' [Augustine] |
| 22982 | Why does joy in my mind make me happy, but joy in my memory doesn't? [Augustine] |
| 22983 | We would avoid remembering sorrow or fear if that triggered the emotions afresh [Augustine] |
| 22977 | I can distinguish different smells even when I am not experiencing them [Augustine] |
| 22978 | Memory is so vast that I cannot recognise it as part of my mind [Augustine] |
| 22984 | Without memory I could not even speak of myself [Augustine] |
| 5982 | If the future does not exist, how can prophets see it? [Augustine] |
| 6683 | The contact of spirit and body is utterly amazing, and incomprehensible [Augustine] |
| 22976 | Memories are preserved separately, according to category [Augustine] |
| 14706 | Your view of water depends on whether you start from the actual Earth or its counterfactual Twin [Schroeter] |
| 14711 | Rationalists say knowing an expression is identifying its extension using an internal cognitive state [Schroeter] |
| 14717 | Internalist meaning is about understanding; externalist meaning is about embedding in a situation [Schroeter] |
| 14720 | Semantic theory assigns meanings to expressions, and metasemantics explains how this works [Schroeter] |
| 14695 | Semantic theories show how truth of sentences depends on rules for interpreting and joining their parts [Schroeter] |
| 14697 | 'Federer' and 'best tennis player' can't mean the same, despite having the same extension [Schroeter] |
| 14696 | Simple semantics assigns extensions to names and to predicates [Schroeter] |
| 14698 | Possible worlds semantics uses 'intensions' - functions which assign extensions at each world [Schroeter] |
| 14699 | Possible worlds make 'I' and that person's name synonymous, but they have different meanings [Schroeter] |
| 14709 | Possible worlds semantics implies a constitutive connection between meanings and modal claims [Schroeter] |
| 14719 | In the possible worlds account all necessary truths are same (because they all map to the True) [Schroeter] |
| 14701 | Array worlds along the horizontal, and contexts (world,person,time) along the vertical [Schroeter] |
| 14702 | If we introduce 'actually' into modal talk, we need possible worlds twice to express this [Schroeter] |
| 14705 | Do we know apriori how we refer to names and natural kinds, but their modal profiles only a posteriori? [Schroeter] |
| 14715 | 2D fans defend it for conceptual analysis, for meaning, and for internalist reference [Schroeter] |
| 14716 | 2D semantics can't respond to contingent apriori claims, since there is no single proposition involved [Schroeter] |
| 22118 | Augustine created the modern concept of the will [Augustine, by Matthews] |
| 4348 | Love, and do what you will [Augustine] |
| 7821 | Pagans produced three hundred definitions of the highest good [Augustine, by Grayling] |
| 22985 | Everyone wants happiness [Augustine] |
| 22119 | Augustine said (unusually) that 'ought' does not imply 'can' [Augustine, by Matthews] |
| 22888 | To be aware of time it can only exist in the mind, as memory or anticipation [Augustine, by Bardon] |
| 5984 | Maybe time is an extension of the mind [Augustine] |
| 5980 | How can ten days ahead be a short time, if it doesn't exist? [Augustine] |
| 5979 | If the past is no longer, and the future is not yet, how can they exist? [Augustine] |
| 5981 | The whole of the current year is not present, so how can it exist? [Augustine] |
| 5978 | I know what time is, until someone asks me to explain it [Augustine] |
| 5983 | I disagree with the idea that time is nothing but cosmic movement [Augustine] |
| 5977 | Heaven and earth must be created, because they are subject to change [Augustine] |
| 16702 | All things are in the present time to God [Augustine] |
| 5976 | If God is outside time in eternity, can He hear prayers? [Augustine] |
| 22887 | If God existed before creation, why would a perfect being desire to change things? [Augustine, by Bardon] |
| 22116 | Augustine identified Donatism, Pelagianism and Manicheism as the main heresies [Augustine, by Matthews] |
| 19338 | Augustine said evil does not really exist, and evil is a limitation in goodness [Augustine, by Perkins] |