89 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. |
| 21955 | My dogmatic slumber was first interrupted by David Hume [Kant] |
| Full Idea: I freely admit that remembrance of David Hume was the very thing that many years ago first interrupted my dogmatic slumber. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 4:260), quoted by A.W. Moore - The Evolution of Modern Metaphysics 5.2 | |
| A reaction: A famous declaration. He realised that he had the answer the many scepticisms of Hume, and accept his emphasis on the need for experience. |
| 16931 | Metaphysics is generating a priori knowledge by intuition and concepts, leading to the synthetic [Kant] |
| Full Idea: The generation of knowledge a priori, both according to intuition and according to concepts, and finally the generation of synthetic propositions a priori in philosophical knowledge, constitutes the essential content of metaphysics. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 274) | |
| A reaction: By 'concepts' he implies mere analytic thought, so 'intuition' is where the exciting bit is, and that is rather vague. |
| 1887 | You cannot divide anything into many parts, because after the first division you are no longer dividing the original [Sext.Empiricus] |
| Full Idea: You cannot divide anything (such as the decad) into many parts, because as soon as you separate the first part, you are no longer dividing the original. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.215) |
| 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? |
| 1885 | Proof moves from agreed premises to a non-evident inference [Sext.Empiricus] |
| Full Idea: Dogmatists define proof as "an argument which, by means of agreed premises, reveals by way of deduction a nonevident inference". | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.135) |
| 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. |
| 12196 | A valid hypothetical syllogism is 'that which does not begin with a truth and end with a falsehood' [Sext.Empiricus] |
| Full Idea: Philo (of Megara) says that a valid hypothetical syllogism is 'that which does not begin with a truth and end with a falsehood,' as for instance the syllogism 'If it is day, I converse,' when in fact it is day and I am conversing. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.110) | |
| A reaction: Russell endorses this, and Rumfitt quotes it as the classic case of denying that there is any modal aspect (such as 'logical necessity') involved in logical consequence. He labels it 'material or Philonian consequence'. |
| 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. |
| 1902 | Since Socrates either died when he was alive (a contradiction) or died when he was dead (meaningless), he didn't die [Sext.Empiricus] |
| Full Idea: If Socrates died, he died either when he lived or when he died; so he was either dead when he was alive, or he was twice dead when he was dead. So he didn't die. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.111) | |
| A reaction: One of my favourites. Of all the mysteries facing us, the one that boggles me most is how anything can happen in the 'present' moment, if the present is just the overlap point between past and future. |
| 16918 | Mathematics cannot proceed just by the analysis of concepts [Kant] |
| Full Idea: Mathematics cannot proceed analytically, namely by analysis of concepts, but only synthetically. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 284) | |
| A reaction: I'm with Kant insofar as I take mathematics to be about the world, no matter how rarefied and 'abstract' it may become. |
| 16930 | Geometry is not analytic, because a line's being 'straight' is a quality [Kant] |
| Full Idea: No principle of pure geometry is analytic. That the straight line beween two points is the shortest is a synthetic proposition. For my concept of straight contains nothing of quantity but only of quality. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 269) | |
| A reaction: I'm not sure what his authority is for calling straightness a quality rather than a quantity, given that it can be expressed quantitatively. It is a very nice example for focusing our questions about the nature of geometry. I can't decide. |
| 16919 | Geometry rests on our intuition of space [Kant] |
| Full Idea: Geometry is grounded on the pure intuition of space. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 284) | |
| A reaction: I have the impression that recent thinkers are coming round to this idea, having attempted purely algebraic or logical accounts of geometry. |
| 16920 | Numbers are formed by addition of units in time [Kant] |
| Full Idea: Arithmetic forms its own concepts of numbers by successive addition of units in time. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 284) | |
| A reaction: It is hard to imagine any modern philosopher of mathematics embracing this idea. It sounds as if Kant thinks counting is the foundation of arithmetic, which I quite like. |
| 16929 | 7+5 = 12 is not analytic, because no analysis of 7+5 will reveal the concept of 12 [Kant] |
| Full Idea: The concept of twelve is in no way already thought by merely thinking the unification of seven and five, and though I analyse my concept of such a possible sum as long as I please, I shall never find twelve in it. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 269) | |
| A reaction: It might be more plausible to claim that an analysis of 12 would reveal the concept of 7+5. Doesn't the concept of two collections of objects contain the concept of their combined cardinality? |
| 16910 | Mathematics can only start from an a priori intuition which is not empirical but pure [Kant] |
| Full Idea: We find that all mathematical knowledge has this peculiarity, that it must first exhibit its concept in intuition, and do so a priori, in an intuition that is not empirical but pure. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 281) | |
| A reaction: Later thinkers had grave doubts about this Kantian 'intuition', even if they though maths was known a priori. Personally I am increasing fan of rational intuition, even if I am not sure how to discern whether it is rational on any occasion. |
| 16917 | All necessary mathematical judgements are based on intuitions of space and time [Kant] |
| Full Idea: Space and time are the two intuitions on which pure mathematics grounds all its cognitions and judgements that present themselves as at once apodictic and necessary. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 284) | |
| A reaction: This unlikely proposal seems to be based on the idea that mathematics must arise from the basic categories of our intuition, and these two are the best candidates he can find. I would say that high-level generality is the basis of mathematics. |
| 16928 | Mathematics cannot be empirical because it is necessary, and that has to be a priori [Kant] |
| Full Idea: Mathematical propositions are always judgements a priori, and not empirical, because they carry with them necessity, which cannot be taken from experience. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 268) | |
| A reaction: Presumably there are necessities in the physical world, and we might discern them by generalising about that world, so that mathematics is (by a tortuous abstract route) a posteriori necessary? Just a thought… |
| 11833 | The substance, once the predicates are removed, remains unknown to us [Kant] |
| Full Idea: It has long since been noticed that in all substances the subject proper, namely what is left over after all the accidents (as predicates) have been taken away and hence the 'substantial' itself, is unknown to us. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 333) | |
| A reaction: This is the terminus of the process of abstraction (though Wiggins says such removal of predicates is a myth). Kant is facing the problem of the bare substratum, or haecceity. |
| 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. |
| 21957 | 'Transcendental' concerns how we know, rather than what we know [Kant] |
| Full Idea: The word 'transcendental' signifies not a relation of our cognition to things, but only to the faculty of cognition. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 4:293), quoted by A.W. Moore - The Evolution of Modern Metaphysics 5.4 | |
| A reaction: This is the annoying abduction of a word which is very useful in metaphysical contexts. |
| 1889 | If an argument has an absurd conclusion, we should not assent to the absurdity, but avoid the absurd argument [Sext.Empiricus] |
| Full Idea: If an argument leads to confessedly absurd conclusions, we should not assent to the absurdity just because of the argument, but avoid the argument because of the absurdity. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.252) | |
| A reaction: cf. G.E.Moore. Denying that you have a hand seems to be an absurdity, but I'm not sure if I can give a criterion for absurdity in such a case. One person's modus ponens is another person's modus tollens. |
| 1871 | Whether honey is essentially sweet may be doubted, as it is a matter of judgement rather than appearance [Sext.Empiricus] |
| Full Idea: Honey appears to sceptics to be sweet, but whether it is also sweet in its essence is for us a matter of doubt, since this is not an appearance but a judgement. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.20) |
| 16923 | I admit there are bodies outside us [Kant] |
| Full Idea: I do indeed admit that there are bodies outside us. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 289 n.II) | |
| A reaction: This is the end of a passage in which Kant very explicitly denies being an idealist. Of course, he says we can only know the representations of things, and not how they are in themselves. |
| 21441 | 'Transcendental' is not beyond experience, but a prerequisite of experience [Kant] |
| Full Idea: The word 'transcendental' does not mean something that goes beyond all experience, but something which, though it precedes (a priori) all experience, is destined only to make knowledge by experience possible. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 373 n) | |
| A reaction: One of two explanations by Kant of 'transcendental', picked out by Sebastian Gardner. I think the word 'prerequisite' covers the idea nicely, using a normal English word. Or am I missing something? |
| 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. |
| 16916 | A priori synthetic knowledge is only of appearances, not of things in themselves [Kant] |
| Full Idea: Through intuition we can only know objects as they appear to us (to our senses), not as they may be in themselves; and this presupposition is absolutely necessary if synthetic propositions a priori are to be granted as possible. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 283) | |
| A reaction: This idea is basic to understanding Kant, and especially his claim that arithmetic is a priori synthetic. |
| 16915 | A priori intuitions can only concern the objects of our senses [Kant] |
| Full Idea: Intuitions which are possible a priori can never concern any other things than objects of our senses. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 283) | |
| A reaction: Given the Kantian idea that what is known a priori will also be necessary, we might have had great hopes for big-time metaphysics, but this idea cuts it down to size. Personally, I don't think we are totally imprisoned in the phenomena. |
| 16914 | A priori intuition of objects is only possible by containing the form of my sensibility [Kant] |
| Full Idea: The only way for my intuition to precede the reality of the object and take place as knowledge a priori is if it contains nothing else than the form of sensibility which in me as subject precedes all real impressions through which I'm affected by objects. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 283) | |
| A reaction: This may be the single most famous idea in Kant. I'm not really a Kantian, but this is a powerful idea, the culmination of Descartes' proposal to start philosophy by looking at ourselves. No subsequent thinking can ignore the idea. |
| 21447 | I can make no sense of the red experience being similar to the quality in the object [Kant] |
| Full Idea: I can make little sense of the assertion that the sensation of red is similar to the property of the vermilion [cinnabar] which excites this sensation in me. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 290) | |
| A reaction: A sensible remark. In Kant's case it is probably a part of his scepticism that his intuitions reveal anything directly about reality. Locke seems to have thought (reasonably enough) that the experience contains some sort of valid information. |
| 16924 | I count the primary features of things (as well as the secondary ones) as mere appearances [Kant] |
| Full Idea: I also count as mere appearances, in addition to [heat, colour, taste], the remaining qualities of bodies which are called primariae, extension, place, and space in general, with all that depends on it (impenetrability or materiality, shape etc.). | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 289 n.II) | |
| A reaction: He sides with Berkeley and Hume against Locke and Boyle. He denies being an idealist (Idea 16923), so it seems to me that Kant might be described as a 'phenomenalist'. |
| 16913 | I can't intuit a present thing in itself, because the properties can't enter my representations [Kant] |
| Full Idea: It seems inconceivable how the intuition of a thing that is present should make me know it as it is in itself, for its properties cannot migrate into my faculty of representation. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 282) | |
| A reaction: One might compare this with Locke's distinction of primary and secondary, where the primary properties seem to 'migrate into my faculty of representation', but the secondary ones fail to do so. I think I prefer Locke. This idea threatens idealism. |
| 1883 | How can the intellect know if sensation is reliable if it doesn't directly see external objects? [Sext.Empiricus] |
| Full Idea: Just as you can't know if a portrait of Socrates is good without seeing the man, so when the intellect gazes on sensations but not the external objects it cannot know whether they are similar. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.75) |
| 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. |
| 1890 | We distinguish ambiguities by seeing what is useful [Sext.Empiricus] |
| Full Idea: It is the experience of what is useful in each affair that brings about the distinguishing of ambiguities. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.258) |
| 16925 | Appearance gives truth, as long as it is only used within experience [Kant] |
| Full Idea: Appearance brings forth truth so long as it is used in experience, but as soon as it goes beyond the boundary of experience and becomes transcendent, it brings forth nothing but illusion. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 292 n.III) | |
| A reaction: This is the nearest I have found to Kant declaring for empiricism. It sounds something like direct realism, if experience itself can bring forth truth. |
| 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). |
| 16911 | Intuition is a representation that depends on the presence of the object [Kant] |
| Full Idea: Intuition is a representation, such as would depend on the presence of the object. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 282) | |
| A reaction: This is a distinctively Kantian view of intuition, which arises through particulars, rather than the direct apprehension of generalities. |
| 1870 | The basis of scepticism is the claim that every proposition has an equal opposing proposition [Sext.Empiricus] |
| Full Idea: The main basic principle of the sceptic system is that of opposing to every proposition an equal proposition. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.12) |
| 1882 | The necks of doves appear different in colour depending on the angle of viewing [Sext.Empiricus] |
| Full Idea: The necks of doves appear different in hue according to the differences in the angle of inclination. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.120) |
| 1881 | The same oar seems bent in water and straight when out of it [Sext.Empiricus] |
| Full Idea: The same oar seems bent when in the water but straight when out of the water. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.119) |
| 1872 | The same tower appears round from a distance, but square close at hand [Sext.Empiricus] |
| Full Idea: The same tower appears round from a distance, but square close at hand. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.32) |
| 1873 | If we press the side of an eyeball, objects appear a different shape [Sext.Empiricus] |
| Full Idea: When we press the eyeball at one side the forms, figures and sizes of the objects appear oblong and narrow. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.47) |
| 1874 | How can we judge between our impressions and those of other animals, when we ourselves are involved? [Sext.Empiricus] |
| Full Idea: We cannot judge between our own impressions and those of other animals, because we ourselves are involved in the dispute. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.59) |
| 1878 | Water that seems lukewarm can seem very hot on inflamed skin [Sext.Empiricus] |
| Full Idea: The same water which seems very hot when poured on inflamed spots seems lukewarm to us. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.101) |
| 1880 | Some actions seem shameful when sober but not when drunk [Sext.Empiricus] |
| Full Idea: Actions which seem shameful to us when sober do not seem shameful when drunk. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.109) |
| 1877 | If we had no hearing or sight, we would assume no sound or sight exists, so there may be unsensed qualities [Sext.Empiricus] |
| Full Idea: A man with touch, taste and smell, but no hearing or sight, will assume nothing audible or visible exists, so maybe an apple has qualities which we have no senses to perceive. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.96) |
| 1879 | Sickness is perfectly natural to the sick, so their natural perceptions should carry some weight [Sext.Empiricus] |
| Full Idea: Health is natural for the healthy but unnatural for the sick, and sickness is unnatural for the healthy but natural for the sick, so we must give credence to the natural perceptions of the sick. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.103) |
| 1876 | If we enjoy different things, presumably we receive different impressions [Sext.Empiricus] |
| Full Idea: The enjoyment of different things is an indication that we get varying impressions from the underlying objects. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.80) |
| 1911 | Even if all known nations agree on a practice, there may be unknown nations which disagree [Sext.Empiricus] |
| Full Idea: Even among practices on which all known cultures are agreed, disagreement about them may possibly exist amongst some of the nations which are unknown to us. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.234) |
| 1910 | With us it is shameful for men to wear earrings, but among Syrians it is considered noble [Sext.Empiricus] |
| Full Idea: It is a shameful thing with us for men to wear earrings, but among some of the barbarians, such as the Syrians, it is a token of nobility. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.203) |
| 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 |
| 1886 | If you don't view every particular, you may miss the one which disproves your universal induction [Sext.Empiricus] |
| Full Idea: Induction cannot establish the universal by means of the particular, since limited particulars may omit crucial examples which disprove the universal, and infinite particulars are impossible to know. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.204) |
| 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. |
| 1884 | If we utter three steps of a logical argument, they never exist together [Sext.Empiricus] |
| Full Idea: If we say "If day exists, lights exists", and then "day exists", and then "light exists", then parts of the judgement never exist together, and so the whole judgement will have no real existence. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.109) |
| 16912 | Some concepts can be made a priori, which are general thoughts of objects, like quantity or cause [Kant] |
| Full Idea: Concepts are of such a nature that we can make some of them ourselves a priori, without standing in any immediate relation to the object; namely concepts that contain the thought of an object in general, such as quantity or cause. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 282) | |
| A reaction: 'Quantity' seems to be the scholastic idea, of something having a magnitude (a big pebble, not six pebbles). |
| 16926 | Analytic judgements say clearly what was in the concept of the subject [Kant] |
| Full Idea: Analytic judgements say nothing in the predicate that was not already thought in the concept of the subject, though not so clearly and with the same consciousness. If I say all bodies are extended, I have not amplified my concept of body in the least. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 266) | |
| A reaction: If I say all bodies are made of atoms, have I extended my concept of 'body'? It would come as a sensational revelation for Aristotle, but it now seems analytic. |
| 16927 | Analytic judgement rests on contradiction, since the predicate cannot be denied of the subject [Kant] |
| Full Idea: Analytic judgements rest wholly on the principle of contradiction, …because the predicate cannot be denied of the subject without contradiction. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 267) | |
| A reaction: So if I say 'gold has atomic number 79', that is a (Kantian) analytic statement? This is the view of sceptics about Kripke's a posteriori necessity. …a few lines later Kant gives 'gold is a yellow metal' as an example. |
| 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. |
| 1894 | Some say that causes are physical, some say not [Sext.Empiricus] |
| Full Idea: Some affirm cause to be corporeal, some incorporeal. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.14) |
| 1897 | Knowing an effect results from a cause means knowing that the cause belongs with the effect, which is circular [Sext.Empiricus] |
| Full Idea: To know an effect belongs to a cause, we must also know that that cause belongs to that effect, and this is circular. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.21) |
| 1898 | Cause can't exist before effect, or exist at the same time, so it doesn't exist [Sext.Empiricus] |
| Full Idea: If cause neither subsists before its effect, nor subsists along with it, nor does the effect precede the cause, it would seem that it has no substantial existence at all. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.27) |
| 1896 | If there were no causes then everything would have been randomly produced by everything [Sext.Empiricus] |
| Full Idea: If causes were non-existent everything would have been produced by everything, and at random. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.18) |
| 1895 | Causes are either equal to the effect, or they link equally with other causes, or they contribute slightly [Sext.Empiricus] |
| Full Idea: The majority say causes are immediate (when they are directly proportional to effects), or associate (making an equal contribution to effects), or cooperant (making a slight contribution). | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.15) |
| 1899 | Does the original self-mover push itself from behind, or pull itself from in front? [Sext.Empiricus] |
| Full Idea: Self-movement must move in some particular direction, but if it pushes it will be behind itself, and if it pulls it will be in front of itself. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.68) | |
| A reaction: This is the same as Aquinas's First Way of proving God's existence. |
| 1900 | If time and place are infinitely divided, it becomes impossible for movement ever to begin [Sext.Empiricus] |
| Full Idea: If bodies, and the places and times when they are said to move, are divided into infinity, motion will not occur, it being impossible to find anything which will initiate the first movement. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.76) |
| 1901 | If all atoms, times and places are the same, everything should move with equal velocity [Sext.Empiricus] |
| Full Idea: If objects are reducible to atoms, and each thing passes in an atomic time with its own first atom into an atomic point of space, then all moving things are of equal velocity. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.77) |
| 16922 | Space must have three dimensions, because only three lines can meet at right angles [Kant] |
| Full Idea: That complete space …has three dimensions, and that space in general cannot have more, is built on the proposition that not more than three lines can intersect at right angles in a point. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 285) | |
| A reaction: Modern geometry seems to move, via the algebra, to more than three dimensions, and then battles for an intuition of how that can be. I don't know how they would respond to Kant's challenge here. |
| 16921 | If all empirical sensation of bodies is removed, space and time are still left [Kant] |
| Full Idea: If everything empirical, namely what belongs to sensation, is taken away from the empirical intuition of bodies and their changes (motion), space and time are still left. | |
| From: Immanuel Kant (Prolegomena to Any Future Metaphysic [1781], 284) | |
| A reaction: This is an exercise in psychological abstraction, which doesn't sound like good evidence, though it is an interesting claim. Physicists want to hijack this debate, but I like Kant's idea. |
| 1903 | If motion and rest are abolished, so is time [Sext.Empiricus] |
| Full Idea: Since time does not seem to subsist without motion or even rest, if motion is abolished, and likewise rest, time is abolished. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.141) |
| 1904 | Time must be unlimited, but past and present can't be non-existent, and can't be now, so time does not exist [Sext.Empiricus] |
| Full Idea: There can't be a time when there was no time, so time is not limited; but unlimited time means past and present are non-existent (so time is limited to the present), or they exist (which means they are present). Time does not exist. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.142) |
| 1905 | How can time be divisible if we can't compare one length of time with another? [Sext.Empiricus] |
| Full Idea: Time is clearly divisible (into past, present and future), but it can't be, because a divisible thing is measured by some part of itself (divisions of length), but the two parts must coincide to make the measurement (e.g. present must coincide with past). | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.143) |
| 1891 | How can we agree on the concept of God, unless we agree on his substance or form or place? [Sext.Empiricus] |
| Full Idea: How shall we be able to reach a conception of God when we have no agreement about his substance or his form or his place of abode? | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.3) |
| 1892 | The existence of God can't be self-evident or everyone would have agreed on it, so it needs demonstration [Sext.Empiricus] |
| Full Idea: The existence of God is not pre-evident, for if it was the dogmatists would have agreed about it, whereas their disagreements show it is non-evident, and in need of demonstration. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.6) |
| 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). |
| 1893 | If God foresaw evil he would presumably prevent it, and if he only foresees some things, why those things? [Sext.Empiricus] |
| Full Idea: If God had forethought for all, there would be no evil in the world, yet they say the world is full of evil. And if he forethinks some things, why those and not others? | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.9) |