146 ideas
| 14519 | It is a great good to show reverence for a wise man [Epicurus] |
| 22733 | Epicurus accepted God in his popular works, but not in his writings on nature [Epicurus, by Sext.Empiricus] |
| 14518 | In the study of philosophy, pleasure and knowledge arrive simultaneously [Epicurus] |
| 14052 | Begin philosophy when you are young, and keep going when you are old [Epicurus] |
| 13291 | Slavery to philosophy brings true freedom [Epicurus] |
| 22758 | Philosophy aims at a happy life, through argument and discussion [Epicurus] |
| 14523 | We should come to philosophy free from any taint of culture [Epicurus] |
| 22240 | The aim of medicine is removal of sickness, and philosophy similarly removes our affections [Epicurus] |
| 1484 | We should say nothing of the whole if our contact is with the parts [Epicurus, by Plutarch] |
| 14027 | If we are to use words in enquiry, we need their main, unambiguous and uncontested meanings [Epicurus] |
| 2670 | Epicurus despises and laughs at the whole of dialectic [Epicurus, by Cicero] |
| 14040 | Observation and applied thought are always true [Epicurus] |
| 22246 | A train of reasoning must be treated as all happening simultaneously [Recanati] |
| 21668 | Epicurus rejected excluded middle, because accepting it for events is fatalistic [Epicurus, by Cicero] |
| 21676 | Epicureans say disjunctions can be true whiile the disjuncts are not true [Epicurus, by Cicero] |
| 16357 | Mental files are the counterparts of singular terms [Recanati] |
| 14028 | Nothing comes to be from what doesn't exist [Epicurus] |
| 14029 | If disappearing things went to nothingness, nothing could return, and it would all be gone by now [Epicurus] |
| 14030 | The totality is complete, so there is no room for it to change, and nothing extraneous to change it [Epicurus] |
| 14048 | Astronomical movements are blessed, but they don't need the help of the gods [Epicurus] |
| 14044 | The perceived accidental properties of bodies cannot be conceived of as independent natures [Epicurus] |
| 14045 | Accidental properties give a body its nature, but are not themselves bodies or parts of bodies [Epicurus] |
| 14524 | Bodies are combinations of shape, size, resistance and weight [Epicurus] |
| 14046 | A 'body' is a conception of an aggregate, with properties defined by application conditions [Epicurus] |
| 14047 | Bodies have impermanent properties, and permanent ones which define its conceived nature [Epicurus] |
| 16360 | Identity statements are informative if they link separate mental files [Recanati] |
| 14039 | Above and below us will never appear to be the same, because it is inconceivable [Epicurus] |
| 14050 | We aim to dissolve our fears, by understanding their causes [Epicurus] |
| 16374 | There is a continuum from acquaintance to description in knowledge, depending on the link [Recanati] |
| 1823 | We can't seek for things if we have no idea of them [Epicurus, by Diog. Laertius] |
| 1824 | To name something, you must already have an idea of what it is [Epicurus, by Diog. Laertius] |
| 14037 | Atoms only have shape, weight and size, and the properties which accompany shape [Epicurus] |
| 5949 | Epicurus says colours are relative to the eye, not intrinsic to bodies [Epicurus, by Plutarch] |
| 1821 | Sensations cannot be judged, because similar sensations have equal value, and different ones have nothing in common [Epicurus, by Diog. Laertius] |
| 1820 | The criteria of truth are senses, preconceptions and passions [Epicurus, by Diog. Laertius] |
| 1822 | Reason can't judge senses, as it is based on them [Epicurus, by Diog. Laertius] |
| 4549 | Epicurus denied knowledge in order to retain morality or hedonism as the highest values [Nietzsche on Epicurus] |
| 2668 | Epicurus says if one of a man's senses ever lies, none of his senses should ever be believed [Epicurus, by Cicero] |
| 6010 | Illusions are not false perceptions, as we accurately perceive the pattern of atoms [Epicurus, by Modrak] |
| 1482 | If two people disagree over taste, who is right? [Epicurus, by Plutarch] |
| 1483 | Bath water is too hot for some, too cold for others [Epicurus, by Plutarch] |
| 1487 | When entering a dark room it is colourless, but colour gradually appears [Epicurus] |
| 21386 | We should accept as explanations all the plausible ways in which something could come about [Epicurus] |
| 14526 | The rational soul is in the chest, and the non-rational soul is spread through the body [Epicurus] |
| 14041 | The soul is fine parts distributed through the body, resembling hot breath [Epicurus] |
| 6035 | Soul is made of four stuffs, giving warmth, rest, motion and perception [Epicurus, by Aetius] |
| 6018 | Epicurus was the first to see the free will problem, and he was a libertarian [Epicurus, by Long/Sedley] |
| 20922 | Epicurus showed that the swerve can give free motion in the atoms [Epicurus, by Diogenes of Oen.] |
| 14516 | There is no necessity to live with necessity [Epicurus] |
| 14521 | If everything is by necessity, then even denials of necessity are by necessity [Epicurus] |
| 14062 | Sooner follow mythology, than accept the 'fate' of natural philosophers [Epicurus] |
| 1837 | We should not refer things to irresponsible necessity, but either to fortune or to our own will [Epicurus] |
| 14042 | The soul cannot be incorporeal, because then it could neither act nor be acted upon [Epicurus] |
| 1909 | How can pleasure or judgement occur in a heap of atoms? [Sext.Empiricus on Epicurus] |
| 18409 | Indexicals apply to singular thought, and mental files have essentially indexical features [Recanati] |
| 22247 | Indexicality is not just a feature of language; examples show it also occurs in thought [Recanati] |
| 22248 | How can we communicate indexical thoughts to people not in the right context? [Recanati] |
| 16354 | Indexicality is closely related to singularity, exploiting our direct relations with things [Recanati] |
| 16371 | Files can be confused, if two files correctly have a single name, or one file has two names [Recanati] |
| 16373 | Encylopedic files have further epistemic links, beyond the basic one [Recanati] |
| 16375 | Singular thoughts need a mental file, and an acquaintance relation from file to object [Recanati] |
| 16377 | Expected acquaintance can create a thought-vehicle file, but without singular content [Recanati] |
| 16378 | An 'indexed' file marks a file which simulates the mental file of some other person [Recanati] |
| 16387 | Reference by mental files is Millian, in emphasising acquaintance, rather than satisfaction [Recanati] |
| 16358 | The reference of a file is fixed by what it relates to, not the information it contains [Recanati] |
| 16361 | A mental file treats all of its contents as concerning one object [Recanati] |
| 16367 | There are transient 'demonstrative' files, habitual 'recognitional' files, cumulative 'encyclopedic' files [Recanati] |
| 16368 | Files are hierarchical: proto-files, then first-order, then higher-order encyclopedic [Recanati] |
| 16370 | A file has a 'nucleus' through its relation to the object, and a 'periphery' of links to other files [Recanati] |
| 22242 | Mental files are concepts, which are either collections or (better) containers [Recanati] |
| 22243 | The Frege case of believing a thing is both F and not-F is explained by separate mental files [Recanati] |
| 16381 | The content of thought is what is required to understand it (which involves hearers) [Recanati] |
| 16365 | Mental files are individual concepts (thought constituents) [Recanati] |
| 16356 | There may be two types of reference in language and thought: descriptive and direct [Recanati] |
| 16393 | In super-direct reference, the referent serves as its own vehicle of reference [Recanati] |
| 16386 | Direct reference is strong Millian (just a tag) or weak Kaplanian (allowing descriptions as well) [Recanati] |
| 16372 | Sense determines reference says same sense/same reference; new reference means new sense [Recanati] |
| 16388 | We need sense as well as reference, but in a non-descriptive form, and mental files do that [Recanati] |
| 16359 | Sense is a mental file (not its contents); similar files for Cicero and Tully are two senses [Recanati] |
| 16355 | Problems with descriptivism are reference by perception, by communications and by indexicals [Recanati] |
| 16348 | Descriptivism says we mentally relate to objects through their properties [Recanati] |
| 16384 | Definite descriptions reveal either a predicate (attributive use) or the file it belongs in (referential) [Recanati] |
| 16352 | A rigid definite description can be attributive, not referential: 'the actual F, whoever he is….' [Recanati] |
| 22245 | A linguistic expression refers to what its associated mental file refers to [Recanati] |
| 16353 | Singularity cannot be described, and it needs actual world relations [Recanati] |
| 16382 | Fregean modes of presentation can be understood as mental files [Recanati] |
| 16389 | If two people think 'I am tired', they think the same thing, and they think different things [Recanati] |
| 16363 | Indexicals (like mental files) determine their reference relationally, not by satisfaction [Recanati] |
| 16364 | Indexical don't refer; only their tokens do [Recanati] |
| 16351 | In 2-D semantics, reference is determined, then singularity by the truth of a predication [Recanati] |
| 16350 | Two-D semantics is said to help descriptivism of reference deal with singular objects [Recanati] |
| 16380 | Russellian propositions are better than Fregean thoughts, by being constant through communication [Recanati] |
| 22250 | There are speakers' thoughts and hearers' thoughts, but no further thought attached to the utterance [Recanati] |
| 22249 | The Naive view of communication is that hearers acquire exactly the thoughts of the speaker [Recanati] |
| 1836 | Prudence is more valuable than philosophy, because it avoids confusions of the soul [Epicurus] |
| 14061 | Our own choices are autonomous, and the basis for praise and blame [Epicurus] |
| 7814 | It was Epicurus who made the question of the will's freedom central to ethics [Epicurus, by Grayling] |
| 6017 | Nomos is king [Pindar] |
| 14054 | Fearing death is absurd, because we are not present when it occurs [Epicurus] |
| 14053 | It is absurd to fear the pain of death when you are not even facing it [Epicurus] |
| 14055 | The wisdom that produces a good life also produces a good death [Epicurus] |
| 3562 | Fine things are worthless if they give no pleasure [Epicurus] |
| 14057 | All pleasures are good, but it is not always right to choose them [Epicurus] |
| 14058 | Pleasure is the goal, but as lack of pain and calm mind, not as depraved or greedy pleasure [Epicurus] |
| 1840 | Pleasure is the chief good because it is the most natural, especially for animals [Epicurus, by Diog. Laertius] |
| 1833 | Pleasure is the first good in life [Epicurus] |
| 14063 | Sooner a good decision going wrong, than a bad one turning out for the good [Epicurus] |
| 14522 | What happens to me if I obtain all my desires, and what if I fail? [Epicurus] |
| 14059 | The best life is not sensuality, but rational choice and healthy opinion [Epicurus] |
| 1835 | True pleasure is not debauchery, but freedom from physical and mental pain [Epicurus] |
| 1839 | Pains of the soul are worse than pains of the body, because it feels the past and future [Epicurus, by Diog. Laertius] |
| 1842 | Pleasures only differ in their duration and the part of the body affected [Epicurus] |
| 3557 | The end for Epicurus is static pleasure [Epicurus, by Annas] |
| 14056 | We only need pleasure when we have the pain of desire [Epicurus] |
| 3563 | Pleasure and virtue entail one another [Epicurus] |
| 3560 | Justice is merely a contract about not harming or being harmed [Epicurus] |
| 1845 | Justice has no independent existence, but arises entirely from keeping contracts [Epicurus] |
| 14060 | Prudence is the greatest good, and more valuable than philosophy, because it produces virtue [Epicurus] |
| 1841 | We choose virtue because of pleasure, not for its own sake [Epicurus, by Diog. Laertius] |
| 14517 | We value our own character, whatever it is, and we should respect the characters of others [Epicurus] |
| 14513 | Justice is a pledge of mutual protection [Epicurus] |
| 1829 | A wise man would be happy even under torture [Epicurus, by Diog. Laertius] |
| 1843 | Friendship is by far the most important ingredient of a complete and happy life [Epicurus] |
| 14515 | A law is not just if it is not useful in mutual associations [Epicurus] |
| 14520 | It is small-minded to find many good reasons for suicide [Epicurus] |
| 1831 | Wise men should partake of life even if they go blind [Epicurus, by Diog. Laertius] |
| 12044 | Only Epicurus denied purpose in nature, for the whole world, or for its parts [Epicurus, by Annas] |
| 14032 | Totality has no edge; an edge implies a contrast beyond the edge, and there can't be one [Epicurus] |
| 14033 | Bodies are unlimited as well as void, since the two necessarily go together [Epicurus] |
| 14034 | There exists an infinity of each shape of atom, but the number of shapes is beyond our knowledge [Epicurus] |
| 14035 | Atoms just have shape, size and weight; colour results from their arrangement [Epicurus] |
| 14038 | There cannot be unlimited division, because it would reduce things to non-existence [Epicurus] |
| 20907 | Democritus says atoms have size and shape, and Epicurus added weight [Epicurus, by Ps-Plutarch] |
| 21669 | Atoms don't swerve by being struck, because they move in parallel, so the swerve is uncaused [Cicero on Epicurus] |
| 21680 | What causes atomic swerves? Do they draw lots? What decides the size or number of swerves? [Cicero on Epicurus] |
| 14049 | We aim to know the natures which are observed in natural phenomena [Epicurus] |
| 14043 | The void cannot interact, but just gives the possibility of motion [Epicurus] |
| 14031 | Space must exist, since movement is obvious, and there must be somewhere to move in [Epicurus] |
| 14525 | Stoics say time is incorporeal and self-sufficient; Epicurus says it is a property of properties of things [Epicurus] |
| 14051 | A cosmos is a collection of stars and an earth, with some sort of boundary, movement and shape [Epicurus] |
| 14036 | There are endless cosmoi, some like and some unlike this one [Epicurus] |
| 2637 | For Epicureans gods are made of atoms, and are not eternal [Epicurus, by Cicero] |
| 2633 | Epicurus saw that gods must exist, because nature has imprinted them on human minds [Epicurus, by Cicero] |
| 1828 | God does not intervene in heavenly movements, but is beyond all action and perfectly happy [Epicurus] |
| 2639 | Some say Epicurus only pretended to believe in the gods, so as not to offend Athenians [Epicurus, by Cicero] |
| 14527 | If god answered prayers we would be destroyed, because we pray for others to suffer [Epicurus] |