69 ideas
20455 | Philosophy really got started as the rival mode of discourse to tragedy [Critchley] |
20446 | Philosophy begins in disappointment, notably in religion and politics [Critchley] |
6847 | Humour can give a phenomenological account of existence, and point to change [Critchley] |
6848 | Humour is practically enacted philosophy [Critchley] |
7068 | If infatuation with science leads to bad scientism, its rejection leads to obscurantism [Critchley] |
6844 | Scientism is the view that everything can be explained causally through scientific method [Critchley] |
20449 | Science gives us an excessively theoretical view of life [Critchley] |
7075 | To meet the division in our life, try the Subject, Nature, Spirit, Will, Power, Praxis, Unconscious, or Being [Critchley] |
7069 | The French keep returning, to Hegel or Nietzsche or Marx [Critchley] |
6835 | German idealism aimed to find a unifying principle for Kant's various dualisms [Critchley] |
6837 | Since Hegel, continental philosophy has been linked with social and historical enquiry. [Critchley] |
6836 | Continental philosophy fights the threatened nihilism in the critique of reason [Critchley] |
6838 | Continental philosophy is based on critique, praxis and emancipation [Critchley] |
6845 | Continental philosophy has a bad tendency to offer 'one big thing' to explain everything [Critchley] |
6846 | Phenomenology is a technique of redescription which clarifies our social world [Critchley] |
20448 | Phenomenology uncovers and redescribes the pre-theoretical layer of life [Critchley] |
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] |
13076 | Scholastics treat relations as two separate predicates of the relata [Cover/O'Leary-Hawthorne] |
13102 | If you individuate things by their origin, you still have to individuate the origins themselves [Cover/O'Leary-Hawthorne] |
13103 | Numerical difference is a symmetrical notion, unlike proper individuation [Cover/O'Leary-Hawthorne] |
13104 | Haecceity as property, or as colourless thisness, or as singleton set [Cover/O'Leary-Hawthorne] |
13100 | Maybe 'substance' is more of a mass-noun than a count-noun [Cover/O'Leary-Hawthorne] |
13068 | We can ask for the nature of substance, about type of substance, and about individual substances [Cover/O'Leary-Hawthorne] |
13069 | The general assumption is that substances cannot possibly be non-substances [Cover/O'Leary-Hawthorne] |
13072 | Modern essences are sets of essential predicate-functions [Cover/O'Leary-Hawthorne] |
17080 | Modern essentialists express essence as functions from worlds to extensions for predicates [Cover/O'Leary-Hawthorne] |
13101 | Necessity-of-origin won't distinguish ex nihilo creations, or things sharing an origin [Cover/O'Leary-Hawthorne] |
13081 | Even extreme modal realists might allow transworld identity for abstract objects [Cover/O'Leary-Hawthorne] |
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] |
13071 | We can go beyond mere causal explanations if we believe in an 'order of being' [Cover/O'Leary-Hawthorne] |
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] |
22118 | Augustine created the modern concept of the will [Augustine, by Matthews] |
20454 | Wallace Stevens is the greatest philosophical poet of the twentieth century in English [Critchley] |
20456 | Interesting art is always organised around ethical demands [Critchley] |
20447 | The problems is not justifying ethics, but motivating it. Why should a self seek its good? [Critchley] |
7067 | Food first, then ethics [Critchley] |
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] |
6843 | Perceiving meaninglessness is an achievement, which can transform daily life [Critchley] |
20450 | The state, law, bureaucracy and capital are limitations on life, so I prefer federalist anarchism [Critchley] |
20452 | Anarchism used to be libertarian (especially for sexuality), but now concerns responsibility [Critchley] |
20451 | Belief that humans are wicked leads to authoritarian politics [Critchley] |
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] |