55 ideas
19693 | There is practical wisdom (for action), and theoretical wisdom (for deep understanding) [Aristotle, by Whitcomb] |
Full Idea: Aristotle takes wisdom to come in two forms, the practical and the theoretical, the former of which is good judgement about how to act, and the latter of which is deep knowledge or understanding. | |
From: report of Aristotle (works [c.330 BCE]) by Dennis Whitcomb - Wisdom Intro | |
A reaction: The interesting question is then whether the two are connected. One might be thoroughly 'sensible' about action, without counting as 'wise', which seems to require a broader view of what is being done. Whitcomb endorses Aristotle on this idea. |
1575 | For Aristotle logos is essentially the ability to talk rationally about questions of value [Roochnik on Aristotle] |
Full Idea: For Aristotle logos is the ability to speak rationally about, with the hope of attaining knowledge, questions of value. | |
From: comment on Aristotle (works [c.330 BCE]) by David Roochnik - The Tragedy of Reason p.26 |
1589 | Aristotle is the supreme optimist about the ability of logos to explain nature [Roochnik on Aristotle] |
Full Idea: Aristotle is the great theoretician who articulates a vision of a world in which natural and stable structures can be rationally discovered. His is the most optimistic and richest view of the possibilities of logos | |
From: comment on Aristotle (works [c.330 BCE]) by David Roochnik - The Tragedy of Reason p.95 |
8200 | Aristotelian definitions aim to give the essential properties of the thing defined [Aristotle, by Quine] |
Full Idea: A real definition, according to the Aristotelian tradition, gives the essence of the kind of thing defined. Man is defined as a rational animal, and thus rationality and animality are of the essence of each of us. | |
From: report of Aristotle (works [c.330 BCE]) by Willard Quine - Vagaries of Definition p.51 | |
A reaction: Compare Idea 4385. Personally I prefer the Aristotelian approach, but we may have to say 'We cannot identify the essence of x, and so x cannot be defined'. Compare 'his mood was hard to define' with 'his mood was hostile'. |
4385 | Aristotelian definition involves first stating the genus, then the differentia of the thing [Aristotle, by Urmson] |
Full Idea: For Aristotle, to give a definition one must first state the genus and then the differentia of the kind of thing to be defined. | |
From: report of Aristotle (works [c.330 BCE]) by J.O. Urmson - Aristotle's Doctrine of the Mean p.157 | |
A reaction: Presumably a modern definition would just be a list of properties, but Aristotle seeks the substance. How does he define a genus? - by placing it in a further genus? |
6961 | An analogy begins to break down as soon as the two cases differ [Hume] |
Full Idea: But wherever you depart, in the least, from the similarity of the cases, you diminish proportionably the evidence; and may at last bring it to a very weak analogy. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 2) |
12452 | Our dislike of contradiction in logic is a matter of psychology, not mathematics [Brouwer] |
Full Idea: Not to the mathematician, but to the psychologist, belongs the task of explaining why ...we are averse to so-called contradictory systems in which the negative as well as the positive of certain propositions are valid. | |
From: Luitzen E.J. Brouwer (Intuitionism and Formalism [1912], p.79) | |
A reaction: Was the turning point of Graham Priest's life the day he read this sentence? I don't agree. I take the principle of non-contradiction to be a highly generalised observation of how the world works (and Russell agrees with me). |
13282 | Aristotle relativises the notion of wholeness to different measures [Aristotle, by Koslicki] |
Full Idea: Aristotle proposes to relativise unity and plurality, so that a single object can be both one (indivisible) and many (divisible) simultaneously, without contradiction, relative to different measures. Wholeness has degrees, with the strength of the unity. | |
From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 7.2.12 | |
A reaction: [see Koslicki's account of Aristotle for details] As always, the Aristotelian approach looks by far the most promising. Simplistic mechanical accounts of how parts make wholes aren't going to work. We must include the conventional and conceptual bit. |
4730 | For Aristotle, the subject-predicate structure of Greek reflected a substance-accident structure of reality [Aristotle, by O'Grady] |
Full Idea: Aristotle apparently believed that the subject-predicate structure of Greek reflected the substance-accident nature of reality. | |
From: report of Aristotle (works [c.330 BCE]) by Paul O'Grady - Relativism Ch.4 | |
A reaction: We need not assume that Aristotle is wrong. It is a chicken-and-egg. There is something obvious about subject-predicate language, if one assumes that unified objects are part of nature, and not just conventional. |
12451 | Scientific laws largely rest on the results of counting and measuring [Brouwer] |
Full Idea: A large part of the natural laws introduced by science treat only of the mutual relations between the results of counting and measuring. | |
From: Luitzen E.J. Brouwer (Intuitionism and Formalism [1912], p.77) | |
A reaction: His point, I take it, is that the higher reaches of numbers have lost touch with the original point of the system. I now see the whole issue as just depending on conventions about the agreed extension of the word 'number'. |
12454 | Intuitionists only accept denumerable sets [Brouwer] |
Full Idea: The intuitionist recognises only the existence of denumerable sets. | |
From: Luitzen E.J. Brouwer (Intuitionism and Formalism [1912], p.80) | |
A reaction: That takes you up to omega, but not beyond, presumably because it then loses sight of the original intuition of 'bare two-oneness' (Idea 12453). I sympathise, but the word 'number' has shifted its meaning a lot these days. |
12453 | Neo-intuitionism abstracts from the reuniting of moments, to intuit bare two-oneness [Brouwer] |
Full Idea: Neo-intuitionism sees the falling apart of moments, reunited while remaining separated in time, as the fundamental phenomenon of human intellect, passing by abstracting to mathematical thinking, the intuition of bare two-oneness. | |
From: Luitzen E.J. Brouwer (Intuitionism and Formalism [1912], p.80) | |
A reaction: [compressed] A famous and somewhat obscure idea. He goes on to say that this creates one and two, and all the finite ordinals. |
13276 | The unmoved mover and the soul show Aristotelian form as the ultimate mereological atom [Aristotle, by Koslicki] |
Full Idea: Aristotle's discussion of the unmoved mover and of the soul confirms the suspicion that form, when it is not thought of as the object represented in a definition, plays the role of the ultimate mereological atom within his system. | |
From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 6.6 | |
A reaction: Aristotle is concerned with which things are 'divisible', and he cites these two examples as indivisible, but they may be too unusual to offer an actual theory of how Aristotle builds up wholes from atoms. He denies atoms in matter. |
13277 | The 'form' is the recipe for building wholes of a particular kind [Aristotle, by Koslicki] |
Full Idea: Thus in Aristotle we may think of an object's formal components as a sort of recipe for how to build wholes of that particular kind. | |
From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 7.2.5 | |
A reaction: In the elusive business of pinning down what Aristotle means by the crucial idea of 'form', this analogy strikes me as being quite illuminating. It would fit DNA in living things, and the design of an artifact. |
5991 | For Aristotle, knowledge is of causes, and is theoretical, practical or productive [Aristotle, by Code] |
Full Idea: Aristotle thinks that in general we have knowledge or understanding when we grasp causes, and he distinguishes three fundamental types of knowledge - theoretical, practical and productive. | |
From: report of Aristotle (works [c.330 BCE]) by Alan D. Code - Aristotle | |
A reaction: Productive knowledge we tend to label as 'knowing how'. The centrality of causes for knowledge would get Aristotle nowadays labelled as a 'naturalist'. It is hard to disagree with his three types, though they may overlap. |
11239 | The notion of a priori truth is absent in Aristotle [Aristotle, by Politis] |
Full Idea: The notion of a priori truth is conspicuously absent in Aristotle. | |
From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.5 | |
A reaction: Cf. Idea 11240. |
23312 | Aristotle is a rationalist, but reason is slowly acquired through perception and experience [Aristotle, by Frede,M] |
Full Idea: Aristotle is a rationalist …but reason for him is a disposition which we only acquire over time. Its acquisition is made possible primarily by perception and experience. | |
From: report of Aristotle (works [c.330 BCE]) by Michael Frede - Aristotle's Rationalism p.173 | |
A reaction: I would describe this process as the gradual acquisition of the skill of objectivity, which needs the right knowledge and concepts to evaluate new experiences. |
21285 | Events are baffling before experience, and obvious after experience [Hume] |
Full Idea: Every event, before experience, is equally difficult and incomprehensible; and every event, after experience, is equally easy and intelligible. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 8) | |
A reaction: If you don't believe this, spend some time watching documentaries about life in the deep oceans. Things beyond imagination swim around in front of you. But we can extrapolate, once the possibilities are revealed by experience. |
16111 | Aristotle wants to fit common intuitions, and therefore uses language as a guide [Aristotle, by Gill,ML] |
Full Idea: Since Aristotle generally prefers a metaphysical theory that accords with common intuitions, he frequently relies on facts about language to guide his metaphysical claims. | |
From: report of Aristotle (works [c.330 BCE]) by Mary Louise Gill - Aristotle on Substance Ch.5 | |
A reaction: I approve of his procedure. I take intuition to be largely rational justifications too complex for us to enunciate fully, and language embodies folk intuitions in its concepts (especially if the concepts occur in many languages). |
16971 | Plato says sciences are unified around Forms; Aristotle says they're unified around substance [Aristotle, by Moravcsik] |
Full Idea: Plato's unity of science principle states that all - legitimate - sciences are ultimately about the Forms. Aristotle's principle states that all sciences must be, ultimately, about substances, or aspects of substances. | |
From: report of Aristotle (works [c.330 BCE], 1) by Julius Moravcsik - Aristotle on Adequate Explanations 1 |
11243 | Aristotelian explanations are facts, while modern explanations depend on human conceptions [Aristotle, by Politis] |
Full Idea: For Aristotle things which explain (the explanantia) are facts, which should not be associated with the modern view that says explanations are dependent on how we conceive and describe the world (where causes are independent of us). | |
From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 2.1 | |
A reaction: There must be some room in modern thought for the Aristotelian view, if some sort of robust scientific realism is being maintained against the highly linguistic view of philosophy found in the twentieth century. |
3320 | Aristotle's standard analysis of species and genus involves specifying things in terms of something more general [Aristotle, by Benardete,JA] |
Full Idea: The standard Aristotelian doctrine of species and genus in the theory of anything whatever involves specifying what the thing is in terms of something more general. | |
From: report of Aristotle (works [c.330 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.10 |
12000 | Aristotle regularly says that essential properties explain other significant properties [Aristotle, by Kung] |
Full Idea: The view that essential properties are those in virtue of which other significant properties of the subjects under investigation can be explained is encountered repeatedly in Aristotle's work. | |
From: report of Aristotle (works [c.330 BCE]) by Joan Kung - Aristotle on Essence and Explanation IV | |
A reaction: What does 'significant' mean here? I take it that the significant properties are the ones which explain the role, function and powers of the object. |
23300 | Aristotle and the Stoics denied rationality to animals, while Platonists affirmed it [Aristotle, by Sorabji] |
Full Idea: Aristotle, and also the Stoics, denied rationality to animals. …The Platonists, the Pythagoreans, and some more independent Aristotelians, did grant reason and intellect to animals. | |
From: report of Aristotle (works [c.330 BCE]) by Richard Sorabji - Rationality 'Denial' | |
A reaction: This is not the same as affirming or denying their consciousness. The debate depends on how rationality is conceived. |
10117 | Intuitonists in mathematics worried about unjustified assertion, as well as contradiction [Brouwer, by George/Velleman] |
Full Idea: The concern of mathematical intuitionists was that the use of certain forms of inference generates, not contradiction, but unjustified assertions. | |
From: report of Luitzen E.J. Brouwer (Intuitionism and Formalism [1912]) by A.George / D.J.Velleman - Philosophies of Mathematics Ch.6 | |
A reaction: This seems to be the real origin of the verificationist idea in the theory of meaning. It is a hugely revolutionary idea - that ideas are not only ruled out of court by contradiction, but that there are other criteria which should also be met. |
11240 | The notion of analytic truth is absent in Aristotle [Aristotle, by Politis] |
Full Idea: The notion of analytic truth is conspicuously absent in Aristotle. | |
From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.5 | |
A reaction: Cf. Idea 11239. |
6559 | Aristotle never actually says that man is a rational animal [Aristotle, by Fogelin] |
Full Idea: To the best of my knowledge (and somewhat to my surprise), Aristotle never actually says that man is a rational animal; however, he all but says it. | |
From: report of Aristotle (works [c.330 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.1 | |
A reaction: When I read this I thought that this database would prove Fogelin wrong, but it actually supports him, as I can't find it in Aristotle either. Descartes refers to it in Med.Two. In Idea 5133 Aristotle does say that man is a 'social being'. But 22586! |
11150 | It is the mark of an educated mind to be able to entertain an idea without accepting it [Aristotle] |
Full Idea: It is the mark of an educated mind to be able to entertain an idea without accepting it. | |
From: Aristotle (works [c.330 BCE]) | |
A reaction: The epigraph on a David Chalmers website. A wonderful remark, and it should be on the wall of every beginners' philosophy class. However, while it is in the spirit of Aristotle, it appears to be a misattribution with no ancient provenance. |
3037 | Aristotle said the educated were superior to the uneducated as the living are to the dead [Aristotle, by Diog. Laertius] |
Full Idea: Aristotle was asked how much educated men were superior to those uneducated; "As much," he said, "as the living are to the dead." | |
From: report of Aristotle (works [c.330 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 05.1.11 |
8660 | There are potential infinities (never running out), but actual infinity is incoherent [Aristotle, by Friend] |
Full Idea: Aristotle developed his own distinction between potential infinity (never running out) and actual infinity (there being a collection of an actual infinite number of things, such as places, times, objects). He decided that actual infinity was incoherent. | |
From: report of Aristotle (works [c.330 BCE]) by Michèle Friend - Introducing the Philosophy of Mathematics 1.3 | |
A reaction: Friend argues, plausibly, that this won't do, since potential infinity doesn't make much sense if there is not an actual infinity of things to supply the demand. It seems to just illustrate how boggling and uncongenial infinity was to Aristotle. |
12058 | Aristotle's matter can become any other kind of matter [Aristotle, by Wiggins] |
Full Idea: Aristotle's conception of matter permits any kind of matter to become any other kind of matter. | |
From: report of Aristotle (works [c.330 BCE]) by David Wiggins - Substance 4.11.2 | |
A reaction: This is obviously crucial background information when we read Aristotle on matter. Our 92+ elements, and fixed fundamental particles, gives a quite different picture. Aristotle would discuss form and matter quite differently now. |
6959 | We can't assume God's perfections are like our ideas or like human attributes [Hume] |
Full Idea: But let us beware, lest we think, that our ideas anywise correspond to his perfections, or that his attributes have any resemblance to these qualities among men. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 2) |
6957 | The objects of theological reasoning are too big for our minds [Hume] |
Full Idea: But in theological reasonings … we are employed upon objects, which, we must be sensible, are too large for our grasp. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 1) |
21255 | No being's non-existence can imply a contradiction, so its existence cannot be proved a priori [Hume] |
Full Idea: Nothing that is distinctly conceivable implies a contradiction. Whatever we conceive of as existent we can also conceive as non-existent. So there is no being whose non-existence implies a contradiction. So no being's existence is demonstrable. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 9) | |
A reaction: I totally subscribe to this idea, and take claims that nature actually contains contradictions (based on the inevitable quantum mechanics) to be ridiculous. Nature is the embodiment, chief exemplar and prime test of consistency. |
21254 | A chain of events requires a cause for the whole as well as the parts, yet the chain is just a sum of parts [Hume] |
Full Idea: The whole chain or succession [of causes and effects], taken together, is not caused by anything, and yet it is evident that it requires a cause or reason, as much as any particular object which begins to exist in time. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 9) | |
A reaction: This is such a major and significant idea. With blinkers on we think our questions are answered. Then someone (a philosopher, inevitably) makes you pull back and ask a much wider and more difficult question. |
1435 | If something must be necessary so that something exists rather than nothing, why can't the universe be necessary? [Hume] |
Full Idea: What was it that determined something to exist rather than nothing? ...This implies a necessary being… But why may not the material universe be the necessarily existent being? | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 9) | |
A reaction: There certainly seems no need for whatever the necessary thing is that it qualify as a 'god'. If could be a necessary subatomic particle that suddenly triggers reactions. |
6962 | The thing which contains order must be God, so see God where you see order [Hume] |
Full Idea: By supposing something to contain the principle of its order within itself, we really assert it to be God; and the sooner we arrive at that divine being, so much the better. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 4) |
6960 | Analogy suggests that God has a very great human mind [Hume] |
Full Idea: Since the effects resemble, we must infer by analogy that the causes also resemble; and that the Author of Nature is somewhat similar to the mind of man, though possessed of much larger faculties, proportioned to the grandeur of his work. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 2) |
6963 | Why would we infer an infinite creator from a finite creation? [Hume] |
Full Idea: By this method of reasoning, you renounce all claim to infinity in any of the attributes of the deity. For … the cause ought only to be proportioned to the effect, and the effect, so far as it falls under our cognizance, is not infinite. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) |
21279 | If the divine cause is proportional to its effects, the effects are finite, so the Deity cannot be infinite [Hume] |
Full Idea: By this method of reasoning you renounce all claim to infinity in any of the attributes of the Deity. The cause ought to be proportional to the effect, and the effect, so far as it falls under our cognizance, is not infinite. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) | |
A reaction: You cannot deny that the Deity MAY be infinite, be only accept that your evidence is not enough to prove it. But if nothing infinite has been observed, it is a reasonable provisional inference that nothing infinite exists. |
21280 | From a ship you would judge its creator a genius, not a mere humble workman [Hume] |
Full Idea: It is uncertain whether all the excellences of the work can justly be ascribed to the workman. If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter ...and what surprise must we feel when we find him a stupid mechanic. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) | |
A reaction: You can at least infer that the ship was not made entirely by makers who are ignorant of carpentry. Somewhere in the divine team there must exist the skills that produce whatever we observe? |
21282 | Design cannot prove a unified Deity. Many men make a city, so why not many gods for a world? [Hume] |
Full Idea: How can you prove the unity of a Deity? A great number of men join in building a house or ship, in rearing a city; why may not several deities combine in contriving and framing a world? | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) | |
A reaction: You might look at the Cistine Chapel ceiling and conclude that only a team could have achieve such a thing. Since there is no way to infer how many gods might be involved, then one god is a possible theory. |
21281 | This excellent world may be the result of a huge sequence of trial-and-error [Hume] |
Full Idea: Many worlds might have been botched and bungled, throughout an eternity, ere this system was struck out; many fruitless trials made, and a slow but continued improvement carried on during infinite ages in the art of world-making. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) | |
A reaction: Lee Smolin, a modern cosmographer, suggests that this evolution may have led to the current universe, after a long train of selective creations. The idea of natural selection was waiting to happen in 1760. |
21283 | Humans renew their species sexually. If there are many gods, would they not do the same? [Hume] |
Full Idea: Men are mortal and renew their species by generation. Why must this circumstance, so universal, so essential, be excluded from those numerous and limited deities? | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) | |
A reaction: Hume observes that this would be like the Greek gods. Hume makes mincemeat of attempts to prove the existence of God merely by analogy with human affairs. |
21284 | This Creator god might be an infant or incompetent or senile [Hume] |
Full Idea: [Maybe] this world ...was only the first essay of some infant deity ...or it is the work only of some dependent, inferior deity, the object of derision to his superiors ...or it is the product of the dotage of some superannuated deity... | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) | |
A reaction: His opponent in the dialogue rejoices that, in the face of these sacreligious fantasies, Hume still accepts the likelihood of some sort of design. Hume is right that it is not much of a theory if nothing can be said about the Designer. |
21286 | Motion often begins in matter, with no sign of a controlling agent [Hume] |
Full Idea: Motion in many instances begins in matter, without any known voluntary agent; to suppose always, in these cases, an unknown voluntary agent is mere hypothesis, attended with no advantages. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 8) | |
A reaction: This is the modern 'powers' view of science, and a direct contradiction of Plato's claims in The Laws. It seems a bit primitive to assume that magnetism must be the work of some god. |
21287 | The universe could settle into superficial order, without a designer [Hume] |
Full Idea: The universe goes on in a succession of chaos and disorder. But is it not possible that it may settle at last, so as not to lose its inherent motion and active force, yet so as to produce a uniformity of appearance, amidst the continual fluctuation. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 8) | |
A reaction: From what I know of the constant fluctuation of virtual particles (e.g. inside protons) this is exactly what actually is happening. There is an 'appearance' of order, but at the lowest level this is not the case. |
21288 | Ideas arise from objects, not vice versa; ideas only influence matter if they are linked [Hume] |
Full Idea: In all known instances, ideas are copied from real objects. You reverse this order and give thought the precedence. ...Thought has no influence upon matter except where that matter is so conjoined with it as to have an equal reciprocal influence upon it. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 8) | |
A reaction: He allows something like mental causation, provided mind and brain are closely linked. Hume brings out the close relationship between divine design theories, and the mind-body problem. |
21256 | A surprise feature of all products of 9 looks like design, but is actually a necessity [Hume] |
Full Idea: The products of 9 always compose either 9 or some lesser product of 9, if you add the characters of the product. To a superficial observer this regularity appears as chance or design, but a skilful algebraist sees it as necessity. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 9) | |
A reaction: An example of this universal generality is that 369 is a product of 9 (9x41), and if you add 3, 6 and 9 you get 18, which is 2x9. Similar examples occur in nature, such as crystals, which are necessary once the atomic structure is known. |
6964 | From our limited view, we cannot tell if the universe is faulty [Hume] |
Full Idea: It is impossible for us to tell, from our limited views, whether this system contains any great faults. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) |
6966 | Creation is more like vegetation than human art, so it won't come from reason [Hume] |
Full Idea: If the universe is more like animal bodies and vegetables than works of human art, it is more probable that its cause resembles the cause of the former than of the latter, and its cause should be ascribed to generation rather than to reason of design. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 7) |
6967 | Order may come from an irrational source as well as a rational one [Hume] |
Full Idea: Why an orderly system may not be spun from the belly as well as from the brain, it will be difficult … to give a satisfactory reason. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 7) |
6958 | How can we pronounce on a whole after a brief look at a very small part? [Hume] |
Full Idea: A very small part of this great system, during a very short time, is very imperfectly discovered to us: and do we thence pronounce decisively concerning the origin of the whole? | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 2) |
6965 | The universe may be the result of trial-and-error [Hume] |
Full Idea: Many worlds might have been botched and bungled, throughout an eternity, ere this system was struck out. | |
From: David Hume (Dialogues Concerning Natural Religion [1751], Part 5) |
22729 | The concepts of gods arose from observing the soul, and the cosmos [Aristotle, by Sext.Empiricus] |
Full Idea: Aristotle said that the conception of gods arose among mankind from two originating causes, namely from events which concern the soul and from celestial phenomena. | |
From: report of Aristotle (works [c.330 BCE], Frag 10) by Sextus Empiricus - Against the Physicists (two books) I.20 | |
A reaction: The cosmos suggests order, and possible creation. What do events of the soul suggest? It doesn't seem to be its non-physical nature, because Aristotle is more of a functionalist. Puzzling. (It says later that gods are like the soul). |