11 ideas
| 18351 | Propositions are made true, in virtue of something which explains its truth [Lowe] |
| Full Idea: If a proposition is 'made' true, it has to be true 'in virtue of' something, meaning a relationship of metaphysical explanation. Thus a true proposition must have truth conferred on it in some way that explains how it gets to be true. | |
| From: E.J. Lowe (An essentialist approach to Truth-making [2009], p.202) | |
| A reaction: It is good to ask what we mean by 'makes'. I like essentialist explanations, but this may be misplaced. Observing that y makes x true seems to be rather less than actually explaining how it does it. What would such explanations look like? |
| 18353 | Modes are beings that are related both to substances and to universals [Lowe] |
| Full Idea: Modes are real beings that stand in non-contingent formal ontological relations both to individual substances and to immanent universals. | |
| From: E.J. Lowe (An essentialist approach to Truth-making [2009], p.212) | |
| A reaction: Not sure I understand this, but I pass it on. 'Modes' seem to invite the Razor, if we already have substances and universals. I am no clear about 'instantiation' because I now have the word 'mode' to play with. |
| 18352 | Tropes have existence independently of any entities [Lowe] |
| Full Idea: Pure trope theorists must apparently hold that each trope has its identity underivatively, not that it depends for it on or owes it to other entities of any sort. | |
| From: E.J. Lowe (An essentialist approach to Truth-making [2009], p.207) | |
| A reaction: Lowe defends dependent 'modes' of things, against independent 'tropes'. Good, but he then has to say what the thing is (a modeless 'substance'?), because it can't just be a bundle of modes or tropes. |
| 1748 | Archelaus was the first person to say that the universe is boundless [Archelaus, by Diog. Laertius] |
| Full Idea: Archelaus was the first person to say that the universe is boundless. | |
| From: report of Archelaus (fragments/reports [c.450 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.Ar.3 |
| 5989 | Archelaus said life began in a primeval slime [Archelaus, by Schofield] |
| Full Idea: Archelaus wrote that life on Earth began in a primeval slime. | |
| From: report of Archelaus (fragments/reports [c.450 BCE]) by Malcolm Schofield - Archelaus | |
| A reaction: This sounds like a fairly clearcut assertion of the production of life by evolution. Darwin's contribution was to propose the mechanism for achieving it. We should honour the name of Archelaus for this idea. |
| 7602 | In the Bible God changes his mind (repenting of creating humanity, in the Flood) [Armstrong,K] |
| Full Idea: In the Bible God changes his mind, as when he repents of having made man and decides to destroy the human race in the Flood. | |
| From: Karen Armstrong (A History of God [1993], Ch.1) | |
| A reaction: It becomes apparent that the most startling feature of Christian fundamentalism is its uncritical reading of the Bible, in which passages are wilfully lifted from context, and inconvenient inconsistencies are ruthlessly ignored. |
| 7605 | Monotheism introduced intolerance into religious thinking [Armstrong,K] |
| Full Idea: We have become so used to the intolerance of monotheism that we may not appreciate that its hostility towards other gods was a new religious attitude; paganism was an essentially tolerant faith. | |
| From: Karen Armstrong (A History of God [1993], Ch.2) | |
| A reaction: The comedian Dave Allen always signed off with "may your god go with you". To me the most striking feature of monotheists is frequently their barely controlled aggression, beneath a mask of strained compassion. |
| 7599 | Around 800 BCE teachers superseded gods in India [Armstrong,K] |
| Full Idea: Around the eighth century BCE the gods ceased to be very important in India, and would be superseded by the religious teacher, who would be considered higher than the gods. | |
| From: Karen Armstrong (A History of God [1993], Ch.1) | |
| A reaction: At least there has been one culture that gave an appropriate status to teachers. It seems astonishing in that age that human beings could have higher status than gods - way before the European 'humanists'. |
| 7597 | There is virtually no sign of monotheism in the Pentateuch [Armstrong,K] |
| Full Idea: It is very difficult to find a single monotheistic statement in the whole of the Pentateuch, and even the Ten Commandments take the existence of other gods for granted ("There shall be no strange gods for you before my face"). | |
| From: Karen Armstrong (A History of God [1993], Ch.1) | |
| A reaction: The transition from polytheism to monotheism is very strange. First God is 'jealous' of other gods, then supremely above them, and eventually totally exclusive. It's like watching the rise of Stalin. |
| 7606 | The idea that Jesus was God was only settled in the fourth century [Armstrong,K] |
| Full Idea: Jesus himself certainly never claimed to be God, and the doctrine that Jesus had been God in human form was not finalised until the fourth century. | |
| From: Karen Armstrong (A History of God [1993], Ch.3) | |
| A reaction: It was this final view which seems to have provoked Muhammed into developing a religion with the slogan "there is only one God". In Christianity an initially promising set of teachings grew into a prolonged irrational hysteria. |
| 7596 | Faith is not just belief in propositions, but also putting trust in them [Armstrong,K] |
| Full Idea: There is a distinction between belief in a set of propositions and a faith which enables us to put our trust in them. | |
| From: Karen Armstrong (A History of God [1993], Intro) | |
| A reaction: This is interestingly distinct from the usual idea that faith is putting belief in propositions which are not sufficiently rationally justified. How many philosophers actually have faith in the propositions they say they believe? |