39 ideas
| 22886 | The modern idea of 'limit' allows infinite quantities to have a finite sum [Bardon] |
| 22914 | An equally good question would be why there was nothing instead of something [Bardon] |
| 6685 | 'Subjectivism' is an extension of relativism from the social group to the individual [Graham] |
| 20653 | Six reduction levels: groups, lives, cells, molecules, atoms, particles [Putnam/Oppenheim, by Watson] |
| 6699 | The chain of consequences may not be the same as the chain of responsibility [Graham] |
| 6698 | Negative consequences are very hard (and possibly impossible) to assess [Graham] |
| 6700 | We can't criticise people because of unforeseeable consequences [Graham] |
| 6704 | Egoism submits to desires, but cannot help form them [Graham] |
| 6701 | Rescue operations need spontaneous benevolence, not careful thought [Graham] |
| 6693 | 'What if everybody did that?' rather misses the point as an objection to cheating [Graham] |
| 6691 | It is more plausible to say people can choose between values, than that they can create them [Graham] |
| 6688 | Life is only absurd if you expected an explanation and none turns up [Graham] |
| 6705 | Existentialism may transcend our nature, unlike eudaimonism [Graham] |
| 6690 | A standard problem for existentialism is the 'sincere Nazi' [Graham] |
| 6689 | The key to existentialism: the way you make choices is more important than what you choose [Graham] |
| 22902 | Why does an effect require a prior event if the prior event isn't a cause? [Bardon] |
| 22905 | Becoming disordered is much easier for a system than becoming ordered [Bardon] |
| 22913 | The universe expands, so space-time is enlarging [Bardon] |
| 22889 | We should treat time as adverbial, so we don't experience time, we experience things temporally [Bardon, by Bardon] |
| 22900 | How can we question the passage of time, if the question takes time to ask? [Bardon] |
| 22898 | What is time's passage relative to, and how fast does it pass? [Bardon] |
| 22897 | The A-series says a past event is becoming more past, but how can it do that? [Bardon] |
| 22896 | The B-series is realist about time, but idealist about its passage [Bardon] |
| 22901 | The B-series needs a revised view of causes, laws and explanations [Bardon] |
| 22903 | The B-series adds directionality when it accepts 'earlier' and 'later' [Bardon] |
| 22910 | To define time's arrow by causation, we need a timeless definition of causation [Bardon] |
| 22909 | We judge memories to be of the past because the events cause the memories [Bardon] |
| 22904 | The psychological arrow of time is the direction from our memories to our anticipations [Bardon] |
| 22906 | The direction of entropy is probabilistic, not necessary, so cannot be identical to time's arrow [Bardon] |
| 22907 | It is arbitrary to reverse time in a more orderly universe, but not in a sub-system of it [Bardon] |
| 22883 | It seems hard to understand change without understanding time first [Bardon] |
| 22890 | We experience static states (while walking round a house) and observe change (ship leaving dock) [Bardon] |
| 22884 | The motion of a thing should be a fact in the present moment [Bardon] |
| 22892 | Experiences of motion may be overlapping, thus stretching out the experience [Bardon] |
| 22911 | At least eternal time gives time travellers a possible destination [Bardon] |
| 22912 | Time travel is not a paradox if we include it in the eternal continuum of events [Bardon] |
| 22882 | We use calendars for the order of events, and clocks for their passing [Bardon] |
| 6706 | The great religions are much more concerned with the religious life than with ethics [Graham] |
| 6709 | Western religion saves us from death; Eastern religion saves us from immortality [Graham] |