69 ideas
8820 | Rules of reasoning precede the concept of truth, and they are what characterize it [Pollock] |
8819 | We need the concept of truth for defeasible reasoning [Pollock] |
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] |
16661 | There are two sorts of category - referring to things, and to circumstances of things [Boethius] |
15035 | If universals are not separate, we can isolate them by abstraction [Boethius, by Panaccio] |
14665 | We can call the quality of Plato 'Platonity', and say it is a quality which only he possesses [Boethius] |
8822 | Statements about necessities need not be necessarily true [Pollock] |
23308 | Reasoning relates to understanding as time does to eternity [Boethius, by Sorabji] |
8818 | Defeasible reasoning requires us to be able to think about our thoughts [Pollock] |
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] |
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] |
8811 | What we want to know is - when is it all right to believe something? [Pollock] |
8817 | Logical entailments are not always reasons for beliefs, because they may be irrelevant [Pollock] |
8814 | Epistemic norms are internalised procedural rules for reasoning [Pollock] |
8823 | Reasons are always for beliefs, but a perceptual state is a reason without itself being a belief [Pollock] |
8813 | If we have to appeal explicitly to epistemic norms, that will produce an infinite regress [Pollock] |
8812 | Norm Externalism says norms must be internal, but their selection is partly external [Pollock] |
8816 | Externalists tend to take a third-person point of view of epistemology [Pollock] |
8815 | Belief externalism is false, because external considerations cannot be internalized for actual use [Pollock] |
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] |
5771 | Knowledge of present events doesn't make them necessary, so future events are no different [Boethius] |
5767 | Rational natures require free will, in order to have power of judgement [Boethius] |
5982 | If the future does not exist, how can prophets see it? [Augustine] |
5768 | God's universal foreknowledge seems opposed to free will [Boethius] |
5769 | Does foreknowledge cause necessity, or necessity cause foreknowledge? [Boethius] |
6683 | The contact of spirit and body is utterly amazing, and incomprehensible [Augustine] |
22976 | Memories are preserved separately, according to category [Augustine] |
22118 | Augustine created the modern concept of the will [Augustine, by Matthews] |
5762 | The wicked want goodness, so they would not be wicked if they obtained it [Boethius] |
5770 | Rewards and punishments are not deserved if they don't arise from free movement of the mind [Boethius] |
5764 | When people fall into wickedness they lose their human nature [Boethius] |
4348 | Love, and do what you will [Augustine] |
7821 | Pagans produced three hundred definitions of the highest good [Augustine, by Grayling] |
5756 | Happiness is a good which once obtained leaves nothing more to be desired [Boethius] |
22985 | Everyone wants happiness [Augustine] |
5763 | The bad seek the good through desire, but the good through virtue, which is more natural [Boethius] |
5759 | Varied aims cannot be good because they differ, but only become good when they unify [Boethius] |
22119 | Augustine said (unusually) that 'ought' does not imply 'can' [Augustine, by Matthews] |
5754 | You can't control someone's free mind, only their body and possessions [Boethius] |
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] |
16692 | Divine eternity is the all-at-once and complete possession of unending life [Boethius] |
5752 | Where does evil come from if there is a god; where does good come from if there isn't? [Boethius] |
5757 | God is the supreme good, so no source of goodness could take precedence over God [Boethius] |
5758 | God is the good [Boethius] |
5760 | The power through which creation remains in existence and motion I call 'God' [Boethius] |
5753 | The regular events of this life could never be due to chance [Boethius] |
22116 | Augustine identified Donatism, Pelagianism and Manicheism as the main heresies [Augustine, by Matthews] |
5765 | The reward of the good is to become gods [Boethius] |
5761 | God can do anything, but he cannot do evil, so evil must be nothing [Boethius] |
5766 | If you could see the plan of Providence, you would not think there was evil anywhere [Boethius] |
19338 | Augustine said evil does not really exist, and evil is a limitation in goodness [Augustine, by Perkins] |