Combining Philosophers

All the ideas for Avicenna (Abu Ibn Sina), Alex Orenstein and Jonathan Glover

expand these ideas     |    start again     |     specify just one area for these philosophers

59 ideas

1. Philosophy / E. Nature of Metaphysics / 1. Nature of Metaphysics
Understanding begins with the notion of being and essence [Avicenna]
4. Formal Logic / B. Propositional Logic PL / 1. Propositional Logic
Sentential logic is consistent (no contradictions) and complete (entirely provable) [Orenstein]
4. Formal Logic / B. Propositional Logic PL / 2. Tools of Propositional Logic / e. Axioms of PL
Axiomatization simply picks from among the true sentences a few to play a special role [Orenstein]
4. Formal Logic / D. Modal Logic ML / 4. Alethic Modal Logic
S4: 'poss that poss that p' implies 'poss that p'; S5: 'poss that nec that p' implies 'nec that p' [Orenstein]
4. Formal Logic / F. Set Theory ST / 1. Set Theory
Unlike elementary logic, set theory is not complete [Orenstein]
4. Formal Logic / G. Formal Mereology / 1. Mereology
Mereology has been exploited by some nominalists to achieve the effects of set theory [Orenstein]
5. Theory of Logic / G. Quantification / 1. Quantification
Traditionally, universal sentences had existential import, but were later treated as conditional claims [Orenstein]
5. Theory of Logic / G. Quantification / 4. Substitutional Quantification
The substitution view of quantification says a sentence is true when there is a substitution instance [Orenstein]
6. Mathematics / A. Nature of Mathematics / 3. Nature of Numbers / b. Types of number
The whole numbers are 'natural'; 'rational' numbers include fractions; the 'reals' include root-2 etc. [Orenstein]
6. Mathematics / C. Sources of Mathematics / 6. Logicism / a. Early logicism
The logicists held that is-a-member-of is a logical constant, making set theory part of logic [Orenstein]
7. Existence / E. Categories / 3. Proposed Categories
Just individuals in Nominalism; add sets for Extensionalism; add properties, concepts etc for Intensionalism [Orenstein]
9. Objects / A. Existence of Objects / 5. Simples
The simple's whatness is its very self [Avicenna]
9. Objects / C. Structure of Objects / 3. Matter of an Object
The ultimate material of things has the unity of total formlessness [Avicenna]
9. Objects / D. Essence of Objects / 2. Types of Essence
An essence can either be universal (in the mind) or singular (in concrete particulars) [Avicenna, by Panaccio]
14. Science / B. Scientific Theories / 1. Scientific Theory
The Principle of Conservatism says we should violate the minimum number of background beliefs [Orenstein]
16. Persons / A. Concept of a Person / 1. Existence of Persons
Persons are conscious, they relate, they think, they feel, and they are self-aware [Glover]
19. Language / A. Nature of Meaning / 10. Denial of Meanings
People presume meanings exist because they confuse meaning and reference [Orenstein]
19. Language / C. Assigning Meanings / 3. Predicates
Three ways for 'Socrates is human' to be true are nominalist, platonist, or Montague's way [Orenstein]
19. Language / D. Propositions / 4. Mental Propositions
If two people believe the same proposition, this implies the existence of propositions [Orenstein]
20. Action / C. Motives for Action / 5. Action Dilemmas / a. Dilemmas
A problem arises in any moral system that allows more than one absolute right [Glover]
20. Action / C. Motives for Action / 5. Action Dilemmas / b. Double Effect
Double Effect: no bad acts with good consequences, but possibly good acts despite bad consequences [Glover]
20. Action / C. Motives for Action / 5. Action Dilemmas / c. Omissions
Acts and Omissions: bad consequences are morally better if they result from an omission rather than an act [Glover]
It doesn't seem worse to switch off a life-support machine than to forget to switch it on [Glover]
Harmful omissions are unavoidable, while most harmful acts can be avoided [Glover]
22. Metaethics / B. Value / 2. Values / c. Life
What matters is not intrinsic value of life or rights, but worthwhile and desired life, and avoidance of pain [Glover]
22. Metaethics / B. Value / 2. Values / e. Death
'Death' is best seen as irreversible loss of consciousness, since this is why we care about brain function [Glover]
22. Metaethics / C. The Good / 1. Goodness / g. Consequentialism
You can't separate acts from the people performing them [Glover]
22. Metaethics / C. The Good / 1. Goodness / h. Good as benefit
Aggression in defence may be beneficial but morally corrupting [Glover]
22. Metaethics / C. The Good / 2. Happiness / d. Routes to happiness
The quality of a life is not altogether independent of its length [Glover]
23. Ethics / D. Deontological Ethics / 1. Deontology
Duty prohibits some acts, whatever their consequences [Glover]
23. Ethics / E. Utilitarianism / 1. Utilitarianism
Satisfaction of desires is not at all the same as achieving happiness [Glover, by PG]
23. Ethics / E. Utilitarianism / 5. Rule Utilitarianism
Rule-utilitarianism is either act-utilitarianism, or not really utilitarian [Glover]
24. Political Theory / A. Basis of a State / 2. Population / a. Human population
How can utilitarianism decide the ideal population size? [Glover]
The sanctity of life doctrine implies a serious increase of abnormality among the population [Glover]
24. Political Theory / D. Ideologies / 6. Liberalism / g. Liberalism critique
Autonomy favours present opinions over future ones, and says nothing about the interests of potential people [Glover]
If a whole community did not mind death, respect for autonomy suggests that you could kill them all [Glover]
25. Social Practice / A. Freedoms / 5. Freedom of lifestyle
Autonomy seems to acquire greater weight when the decision is more important to a person [Glover]
25. Social Practice / C. Rights / 2. Moral rights
Being alive is not intrinsically good, and there is no 'right to life' [Glover]
You can't have a right to something you can't desire, so a foetus has no 'right' to life [Glover]
25. Social Practice / F. Life Issues / 1. Causing Death
If someone's life is 'worth living', that gives one direct reason not to kill him [Glover]
Utilitarians object to killing directly (pain, and lost happiness), and to side-effects (loss to others, and precedents) [Glover]
What is wrong with killing someone, if another equally worthwhile life is substituted? [Glover]
The 'no trade-off' position: killing is only justified if it prevents other deaths [Glover]
Societies spend a lot to save known persons, but very little to reduce fatal accidents [Glover]
25. Social Practice / F. Life Issues / 2. Euthanasia
The Nazi mass murders seem to have originated in their euthanasia programme [Glover]
Euthanasia is voluntary (patient's wish), or involuntary (ignore wish), or non-voluntary (no wish possible) [Glover]
Involuntary euthanasia is wrong because it violates autonomy, and it has appalling side-effects [Glover]
Maybe extreme treatment is not saving life, but prolonging the act of dying [Glover]
25. Social Practice / F. Life Issues / 3. Abortion
If killing is wrong because it destroys future happiness, not conceiving a happy child is also wrong [Glover]
Conception isn't the fixed boundary for a person's beginning, because twins are possible within two weeks [Glover]
Defenders of abortion focus on early pregnancy, while opponents focus on later stages [Glover]
If abortion is wrong, it is because a foetus is a human being or a person (or potentially so) [Glover]
If abortion is wrong because of the 'potential' person, that makes contraception wrong too [Glover]
If viability is a test or boundary at the beginning of life, it should also be so for frail old people [Glover]
Apart from side effects, it seems best to replace an inadequate foetus with one which has a better chance [Glover]
It is always right for a qualified person to perform an abortion when requested by the mother [Glover]
Abortion differs morally from deliberate non-conception only in its side-effects [Glover]
How would we judge abortion if mothers had transparent wombs? [Glover]
25. Social Practice / F. Life Issues / 4. Suicide
One test for a worthwhile life is to assess the amount of life for which you would rather be unconscious [Glover]