45 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. |
1848 | We are coerced into assent to a truth by reason's violence [Aquinas] |
Full Idea: We are coerced into assent to a truth by reason's violence. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.10) |
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 |
1858 | The mind is compelled by necessary truths, but not by contingent truths [Aquinas] |
Full Idea: Mind is compelled by necessary truths that can't be regarded as false, but not by contingent ones that might be false. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.h to 12) |
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? |
1852 | For the mind Good is one truth among many, and Truth is one good among many [Aquinas] |
Full Idea: Good itself as taken in by mind is one truth among others, and truth itself as goal of mind's activity is one good among others. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.reply) |
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. |
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. |
1860 | Knowledge may be based on senses, but we needn't sense all our knowledge [Aquinas] |
Full Idea: All our knowledge comes through our senses, but that doesn't mean that everything we know is sensed. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.h to 18) |
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. |
1855 | If we saw something as totally and utterly good, we would be compelled to will it [Aquinas] |
Full Idea: Something apprehended to be good and appropriate in any and every circumstance that could be thought of would compel us to will it. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.reply) |
1861 | The will is not compelled to move, even if pleasant things are set before it [Aquinas] |
Full Idea: The will is not compelled to move, for it doesn't have to want the pleasant things set before it. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.h to 21) |
1856 | Nothing can be willed except what is good, but good is very varied, and so choices are unpredictable [Aquinas] |
Full Idea: Nothing can be willed except good, but many and various things are good, and you can't conclude from this that wills are compelled to choose this or that one. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.h to 05) |
1849 | Since will is a reasoning power, it can entertain opposites, so it is not compelled to embrace one of them [Aquinas] |
Full Idea: Reasoning powers can entertain opposite objects. Now will is a reasoning power, so will can entertain opposites and is not compelled to embrace one of them. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.x2) |
1853 | Because the will moves by examining alternatives, it doesn't compel itself to will [Aquinas] |
Full Idea: Because will moves itself by deliberation - a kind of investigation which doesn't prove some one way correct but examines the alternatives - will doesn't compel itself to will. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.reply) |
1862 | However habituated you are, given time to ponder you can go against a habit [Aquinas] |
Full Idea: However habituated you are, given time to ponder you can go against a habit. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.h to 24) |
1854 | We must admit that when the will is not willing something, the first movement to will must come from outside the will [Aquinas] |
Full Idea: We are forced to admit that, in any will that is not always willing, the very first movement to will must come from outside, stimulating the will to start willing. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.reply) | |
A reaction: cf Nietzsche |
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. |
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. |
1846 | The will can only want what it thinks is good [Aquinas] |
Full Idea: Will's object is what is good, and so it cannot will anything but what is good. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.06) |
1847 | The will must aim at happiness, but can choose the means [Aquinas] |
Full Idea: The will is compelled by its ultimate goal (to achieve happiness), but not by the means to achieve it. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.07) |
1857 | We don't have to will even perfect good, because we can choose not to think of it [Aquinas] |
Full Idea: The will can avoid actually willing something by avoiding thinking of it, since mental activity is subject to will. In this respect we aren't compelled to will even total happiness, which is the only perfect good. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.h to 07) |
1850 | Without free will not only is ethical action meaningless, but also planning, commanding, praising and blaming [Aquinas] |
Full Idea: If we are not free to will in any way, but are compelled, everything that makes up ethics vanishes: pondering action, exhorting, commanding, punishing, praising, condemning. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.reply) | |
A reaction: If doesn't require some magical 'free will' to avoid compulsions. All that is needed is freedom to enact your own willing, rather than someone else's. |
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! |
1851 | Good applies to goals, just as truth applies to ideas in the mind [Aquinas] |
Full Idea: Good applies to all goals, just as truth applies to all forms mind takes in. | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.reply) | |
A reaction: In danger of being tautological, if good is understood as no more than the goal of actions. It seems perfectly possibly to pursue a wicked end, and perhaps feel guilty about it. |
5049 | Intelligent pleasure is the perception of beauty, order and perfection [Leibniz] |
Full Idea: An intelligent being's pleasure is simply the perception of beauty, order and perfection. | |
From: Gottfried Leibniz (A Résumé of Metaphysics [1697], §18) | |
A reaction: Leibniz seems to have inherited this from the Greeks, especially Pythagoras and Plato. Buried in Leibniz's remark I see the Christian fear of physical pleasure. He should have got out more. Must an intelligent being always be intelligent? |
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. |
1859 | Even a sufficient cause doesn't compel its effect, because interference could interrupt the process [Aquinas] |
Full Idea: Even a sufficient cause doesn't always compel its effect, since it can sometimes be interfered with so that its effect doesn't happen | |
From: Thomas Aquinas (Quaestiones Disputatae de Malo [1271], Q6.h to 15) |
5048 | Perfection is simply quantity of reality [Leibniz] |
Full Idea: Perfection is simply quantity of reality. | |
From: Gottfried Leibniz (A Résumé of Metaphysics [1697], §11) | |
A reaction: An interesting claim, but totally beyond my personal comprehension. I presume he inherited 'quantity of reality' from Plato, e.g. as you move up the Line from shadows to Forms you increase the degree of reality. I see 'real' as all-or-nothing. |
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). |
5050 | Evil serves a greater good, and pain is necessary for higher pleasure [Leibniz] |
Full Idea: Evils themselves serve a greater good, and the fact that pains are found in minds is necessary if they are to reach greater pleasures. | |
From: Gottfried Leibniz (A Résumé of Metaphysics [1697], §23) | |
A reaction: How much pain is needed to qualify for the 'greater pleasures'? Some people receive an awful lot. I am not sure exactly how an evil can 'serve' a greater good. Is he recommending evil? |