57 ideas
| 12585 | Most people can't even define a chair [Peacocke] |
| 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] |
| 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] |
| 12581 | Perceptual concepts causally influence the content of our experiences [Peacocke] |
| 12579 | Perception has proto-propositions, between immediate experience and concepts [Peacocke] |
| 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] |
| 12586 | Consciousness of a belief isn't a belief that one has it [Peacocke] |
| 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] |
| 12608 | Concepts are distinguished by roles in judgement, and are thus tied to rationality [Peacocke] |
| 22976 | Memories are preserved separately, according to category [Augustine] |
| 18568 | Philosophy should merely give necessary and sufficient conditions for concept possession [Peacocke, by Machery] |
| 18571 | Peacocke's account of possession of a concept depends on one view of counterfactuals [Peacocke, by Machery] |
| 18572 | Peacocke's account separates psychology from philosophy, and is very sketchy [Machery on Peacocke] |
| 17722 | The concept 'red' is tied to what actually individuates red things [Peacocke] |
| 11127 | If concepts just are mental representations, what of concepts we may never acquire? [Peacocke] |
| 12577 | Possessing a concept is being able to make judgements which use it [Peacocke] |
| 12578 | A concept is just what it is to possess that concept [Peacocke] |
| 12587 | Employing a concept isn't decided by introspection, but by making judgements using it [Peacocke] |
| 12605 | A sense is individuated by the conditions for reference [Peacocke] |
| 12607 | Fregean concepts have their essence fixed by reference-conditions [Peacocke] |
| 12609 | Concepts have distinctive reasons and norms [Peacocke] |
| 12584 | An analysis of concepts must link them to something unconceptualized [Peacocke] |
| 12604 | Any explanation of a concept must involve reference and truth [Peacocke] |
| 9335 | Concepts are constituted by their role in a group of propositions to which we are committed [Peacocke, by Greco] |
| 9336 | A concept's reference is what makes true the beliefs of its possession conditions [Peacocke, by Horwich] |
| 12610 | Encountering novel sentences shows conclusively that meaning must be compositional [Peacocke] |
| 22118 | Augustine created the modern concept of the will [Augustine, by Matthews] |
| 20327 | Modern attention has moved from the intrinsic properties of art to its relational properties [Lamarque/Olson] |
| 20326 | Early 20th cent attempts at defining art focused on significant form, intuition, expression, unity [Lamarque/Olson] |
| 20330 | The dualistic view says works of art are either abstract objects (types), or physical objects [Lamarque/Olson] |
| 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] |