54 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 |
| 9821 | A definition need not capture the sense of an expression - just get the reference right [Frege, by Dummett] |
| Full Idea: Frege expressly denies that a correct definition need capture the sense of the expression it defines: it need only get the reference right. | |
| From: report of Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894]) by Michael Dummett - Frege philosophy of mathematics Ch.3 | |
| A reaction: This might hit up against the renate/cordate problem, of two co-extensive concepts, where the definition gets the extension right, but the intension wrong. |
| 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? |
| 9585 | Since every definition is an equation, one cannot define equality itself [Frege] |
| Full Idea: Since every definition is an equation, one cannot define equality itself. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.327) | |
| A reaction: This seems a particularly nice instance of the general rule that 'you have to start somewhere'. It is a nice test case for the nature of meaning to ask 'what do you understand when you understand equality?', given that you can't define it. |
| 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. |
| 17446 | Counting rests on one-one correspondence, of numerals to objects [Frege] |
| Full Idea: Counting rests itself on a one-one correlation, namely of numerals 1 to n and the objects. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894]), quoted by Richard G. Heck - Cardinality, Counting and Equinumerosity 3 | |
| A reaction: Parsons observes that counting will establish a one-one correspondence, but that doesn't make it the aim of counting, and so Frege hasn't answered Husserl properly. Which of the two is conceptually prior? How do you decide. |
| 9582 | Husserl rests sameness of number on one-one correlation, forgetting the correlation with numbers themselves [Frege] |
| Full Idea: When Husserl says that sameness of number can be shown by one-one correlation, he forgets that this counting itself rests on a univocal one-one correlation, namely that between the numerals 1 to n and the objects of the set. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.326) | |
| A reaction: This is the platonist talking. Neo-logicism is attempting to build numbers just from the one-one correlation of objects. |
| 9586 | In a number-statement, something is predicated of a concept [Frege] |
| Full Idea: In a number-statement, something is predicated of a concept. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.328) | |
| A reaction: A succinct statement of Frege's theory of numbers. By my lights that would make numbers at least second-order abstractions. |
| 9580 | Our concepts recognise existing relations, they don't change them [Frege] |
| Full Idea: The bringing of an object under a concept is merely the recognition of a relation which previously already obtained, [but in the abstractionist view] objects are essentially changed by the process, so that objects brought under a concept become similar. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.324) | |
| A reaction: Frege's view would have to account for occasional misapplications of concepts, like taking a dolphin to be a fish, or falsely thinking there is someone in the cellar. |
| 9589 | Numbers are not real like the sea, but (crucially) they are still objective [Frege] |
| Full Idea: The sea is something real and a number is not; but this does not prevent it from being something objective; and that is the important thing. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.337) | |
| A reaction: This seems a qualification of Frege's platonism. It is why people start talking about abstract items which 'subsist', instead of 'exist'. It shows Frege's motivation in all this, which is to secure logic and maths from the vagaries of psychology. |
| 9577 | The naďve view of number is that it is like a heap of things, or maybe a property of a heap [Frege] |
| Full Idea: The most naďve opinion of number is that it is something like a heap in which things are contained. The next most naďve view is the conception of number as the property of a heap, cleansing the objects of their particulars. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.323) | |
| A reaction: A hundred toothbrushes and a hundred sponges can be seen to contain the same number (by one-to-one mapping), without actually knowing what that number is. There is something numerical in the heap, even if the number is absent. |
| 9578 | If objects are just presentation, we get increasing abstraction by ignoring their properties [Frege] |
| Full Idea: If an object is just presentation, we can pay less attention to a property and it disappears. By letting one characteristic after another disappear, we obtain concepts that are increasingly more abstract. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.324) | |
| A reaction: Frege despises this view. Note there is scope in the despised view for degrees or levels of abstraction, defined in terms of number of properties ignored. Part of Frege's criticism is realist. He retains the object, while Husserl imagines it different. |
| 17000 | We might fix identities for small particulars, but it is utopian to hope for such things [Kripke] |
| Full Idea: Maybe strict identity only applies to the particulars (the molecules) in a case of vague identity. …It seems, however, utopian to suppose that we will ever reach a level of ultimate, basic particulars for which identity relations are never vague. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 18) | |
| A reaction: I agree with this. Ladyman and Ross laugh at the unscientific picture found in dreams of 'simples'. |
| 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. |
| 11868 | A different piece of wood could have been used for that table; constitution isn't identity [Wiggins on Kripke] |
| Full Idea: Could the artificer not, when he made the table, have taken other pieces? Surely he could. [n37: I venture to think that Kripke's argument in note 56 for the necessity of constitution depends on treating constitution as if it were identity]. | |
| From: comment on Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 56) by David Wiggins - Sameness and Substance Renewed 4.11 | |
| A reaction: Suppose the craftsman completed the table, then changed a piece of wood in it for some reason. Has he now made a second table and destroyed the first one? Wiggins seems to be right. |
| 17044 | A relation can clearly be reflexive, and identity is the smallest reflexive relation [Kripke] |
| Full Idea: Some philosophers have thought that a relation, being essentially two-termed, cannot hold between a thing and itself. This position is plainly absurd ('he is his own worst enemy'). Identity is nothing but the smallest reflexive relation. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 50) | |
| A reaction: I have no idea what 'smallest' means here. I can't be 'to the left of myself', so not all of my relations can be reflexive. I just don't understand what it means to say something is 'identical with itself'. You've got the thing - what have you added? |
| 16999 | A vague identity may seem intransitive, and we might want to talk of 'counterparts' [Kripke] |
| Full Idea: When the identity relation is vague, it may seem intransitive; a claim of apparent identity may yield an apparent non-identity. Some sort of 'counterpart' notion may have some utility here. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 18) | |
| A reaction: He firmly rejects the full Lewis apparatus of counterparts. The idea would be that a river at different times had counterpart relations, not strict identity. I like the word 'same' for this situation. Most worldly 'identity' is intransitive. |
| 17058 | What many people consider merely physically necessary I consider completely necessary [Kripke] |
| Full Idea: My third lecture suggests that a good deal of what contemporary philosophy regards as mere physical necessity is actually necessary tout court. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], Add (g)) | |
| A reaction: He avoids the term 'metaphysically necessary', which most people would not use for this point. |
| 4970 | What is often held to be mere physical necessity is actually metaphysical necessity [Kripke] |
| Full Idea: My third lecture suggests that a good deal of what contemporary philosophy regards as mere physical necessity is actually necessary 'tout court'. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], Add (g)) | |
| A reaction: This huge claim rides in on the back of Kripke's very useful clarifications. It is the 'new essentialism', and seems to me untenable in this form. There is no answer to Hume's request for evidence of necessity. Why can't essences (and laws) change? |
| 17059 | Unicorns are vague, so no actual or possible creature could count as a unicorn [Kripke] |
| Full Idea: If the unicorn myth is supposed to be a particular species, with insufficient internal structure to determine it uniquely, then there is no actual or possible species of which we can say that it would have been the species of unicorns. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], Add (a)) | |
| A reaction: Dummett and Rumfitt discuss this proposal elsewhere. |
| 4950 | Possible worlds are useful in set theory, but can be very misleading elsewhere [Kripke] |
| Full Idea: The apparatus of possible worlds has (I hope) been very useful as far as the set-theoretic model-theory of quantified modal logic is concerned, but has encouraged philosophical pseudo-problems and misleading pictures. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 15) | |
| A reaction: This is presumably a swipe at David Lewis, who claims possible worlds are real. The fact that the originator of possible worlds sees them as unproblematic doesn't mean they are. Fine if they are a game, but if they assert truth, they need a metaphysics. |
| 17003 | Kaplan's 'Dthat' is a useful operator for transforming a description into a rigid designation [Kripke] |
| Full Idea: It is useful to have an operator which transforms each description into a term which rigidly designates the object actually satisfying the description. David Kaplan has proposed such an operator and calls it 'Dthat'. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 22) |
| 9221 | The best known objection to counterparts is Kripke's, that Humphrey doesn't care if his counterpart wins [Kripke, by Sider] |
| Full Idea: The most famous objection to counterparts is Kripke's objection that Hubert Humphrey wouldn't care if he thought that his counterpart might have won the 1972 election. He wishes that he had won it. | |
| From: report of Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 12) by Theodore Sider - Reductive Theories of Modality 3.10 | |
| A reaction: Like Sider, I find this unconvincing. If there is a world in which I don't exist, but my very close counterpart does (say exactly me, but with a finger missing), I am likely to care more about such a person than about complete strangers. |
| 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. |
| 17052 | The a priori analytic truths involving fixing of reference are contingent [Kripke] |
| Full Idea: If statements whose a priori truth is known via the fixing of a reference are counted as analytic, then some analytic truths are contingent. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 63) |
| 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. |
| 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. |
| 4969 | I regard the mind-body problem as wide open, and extremely confusing [Kripke] |
| Full Idea: I regard the mind-body problem as wide open, and extremely confusing. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 77) | |
| A reaction: Kripke opposes reductive physicalism, but is NOT committed to dualism. He seems to be drawn to Davidson or Nagel (see his note 73). I think his discussion of contingent mind-brain identity is confused. |
| 9581 | Many people have the same thought, which is the component, not the private presentation [Frege] |
| Full Idea: The same thought can be grasped by many people. The components of a thought, and even more so the things themselves, must be distinguished from the presentations which in the soul accompany the grasping of a thought. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.325) | |
| A reaction: This is the basic realisation, also found in Russell, of how so much confusion has crept into philosophy, in Berkeley, for example. Frege starts down the road which leads to the externalist view of content. |
| 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. |
| 9579 | Disregarding properties of two cats still leaves different objects, but what is now the difference? [Frege] |
| Full Idea: If from a black cat and a white cat we disregard colour, then posture, then location, ..we finally derive something which is completely without restrictions on content; but what is derived from the objects does differ, although it is not easy to say how. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.324) | |
| A reaction: This is a key objection to abstractionism for Frege - we are counting two cats, not two substrata of essential catness, or whatever. But what makes a cat countable? (Key question!) It isn't its colour, or posture or location. |
| 9587 | How do you find the right level of inattention; you eliminate too many or too few characteristics [Frege] |
| Full Idea: Inattention is a very strong lye which must not be too concentrated, or it dissolves everything (such as the connection between the objects), but must not be too weak, to produce sufficient change. Personally I cannot find the proper dilution. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.330) | |
| A reaction: We may sympathise with the lack of precision here (frustrating for a logician), but it is not difficult to say of a baseball defence 'just concentrate on the relations, and ignore the individuals who implement it'. You retain basic baseball skills. |
| 9588 | Number-abstraction somehow makes things identical without changing them! [Frege] |
| Full Idea: Number-abstraction simply has the wonderful and very fruitful property of making things absolutely the same as one another without altering them. Something like this is possible only in the psychological wash-tub. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.332) | |
| A reaction: Frege can be awfully sarcastic. I don't really see his difficulty. For mathematics we only need to know what is countable about an object - we don't need to know how many hairs there are on the cat, only that it has identity. |
| 9583 | Psychological logicians are concerned with sense of words, but mathematicians study the reference [Frege] |
| Full Idea: The psychological logicians are concerned with the sense of the words and with the presentations, which they do not distinguish from the sense; but the mathematicians are concerned with the matter itself, with the reference of the words. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.326) | |
| A reaction: This is helpful for showing the point of his sense/reference distinction; it is part of his campaign against psychologism, by showing that there is a non-psychological component to language - the reference, where it meets the public world. |
| 9584 | Identity baffles psychologists, since A and B must be presented differently to identify them [Frege] |
| Full Idea: The relation of sameness remains puzzling to a psychological logician. They cannot say 'A is the same as B', because that requires distinguishing A from B, so that these would have to be different presentations. | |
| From: Gottlob Frege (Review of Husserl's 'Phil of Arithmetic' [1894], p.327) | |
| A reaction: This is why Frege needed the concept of reference, so that identity could be outside the mind (as in Hesperus = Phosophorus). Think about an electron; now think about a different electron. |
| 4956 | A description may fix a reference even when it is not true of its object [Kripke] |
| Full Idea: In some cases an object may be identified, and the reference of a name fixed, using a description which may turn out to be false of its object. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 34) | |
| A reaction: This is clearly possible. Someone could be identified as 'the criminal' when they were actually innocent. Nevertheless, how do you remember which person was baptised 'Aristotle' if you don't hang on to a description, even a false one? |
| 17032 | Even if Gödel didn't produce his theorems, he's still called 'Gödel' [Kripke] |
| Full Idea: If a Gödelian fraud were exposed, Gödel would no longer be called 'the author of the incompleteness theorem', but he would still be called 'Gödel'. The description, therefore, does not abbreviate the name. | |
| From: Saul A. Kripke (Naming and Necessity notes and addenda [1972], note 37) | |
| A reaction: Clearly we can't make the description a necessary fact about Gödel, but that doesn't invalidate the idea that successful reference needs some description. E.g. Gödel is a person. |
| 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 Michčle 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. |
| 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). |