52 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. |
21900 | Deleuze relies on Spinoza (immanence), Bergson (duration), and difference (Nietzsche) [May] |
Full Idea: The three tripods on which the philosophy of Deleuze stands are immanence (Spinoza), duration (Bergson), and the affirmation of difference (Nietzsche). | |
From: Todd May (Gilles Deleuze [2006], 2.12) | |
A reaction: [Just to begin sketching how continental philosophy sees its tradition]. |
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? |
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. |
16111 | Aristotle wants to fit common intuitions, and therefore uses language as a guide [Aristotle, by Gill,ML] |
Full Idea: Since Aristotle generally prefers a metaphysical theory that accords with common intuitions, he frequently relies on facts about language to guide his metaphysical claims. | |
From: report of Aristotle (works [c.330 BCE]) by Mary Louise Gill - Aristotle on Substance Ch.5 | |
A reaction: I approve of his procedure. I take intuition to be largely rational justifications too complex for us to enunciate fully, and language embodies folk intuitions in its concepts (especially if the concepts occur in many languages). |
16971 | Plato says sciences are unified around Forms; Aristotle says they're unified around substance [Aristotle, by Moravcsik] |
Full Idea: Plato's unity of science principle states that all - legitimate - sciences are ultimately about the Forms. Aristotle's principle states that all sciences must be, ultimately, about substances, or aspects of substances. | |
From: report of Aristotle (works [c.330 BCE], 1) by Julius Moravcsik - Aristotle on Adequate Explanations 1 |
11243 | Aristotelian explanations are facts, while modern explanations depend on human conceptions [Aristotle, by Politis] |
Full Idea: For Aristotle things which explain (the explanantia) are facts, which should not be associated with the modern view that says explanations are dependent on how we conceive and describe the world (where causes are independent of us). | |
From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 2.1 | |
A reaction: There must be some room in modern thought for the Aristotelian view, if some sort of robust scientific realism is being maintained against the highly linguistic view of philosophy found in the twentieth century. |
3320 | Aristotle's standard analysis of species and genus involves specifying things in terms of something more general [Aristotle, by Benardete,JA] |
Full Idea: The standard Aristotelian doctrine of species and genus in the theory of anything whatever involves specifying what the thing is in terms of something more general. | |
From: report of Aristotle (works [c.330 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.10 |
12000 | Aristotle regularly says that essential properties explain other significant properties [Aristotle, by Kung] |
Full Idea: The view that essential properties are those in virtue of which other significant properties of the subjects under investigation can be explained is encountered repeatedly in Aristotle's work. | |
From: report of Aristotle (works [c.330 BCE]) by Joan Kung - Aristotle on Essence and Explanation IV | |
A reaction: What does 'significant' mean here? I take it that the significant properties are the ones which explain the role, function and powers of the object. |
23300 | Aristotle and the Stoics denied rationality to animals, while Platonists affirmed it [Aristotle, by Sorabji] |
Full Idea: Aristotle, and also the Stoics, denied rationality to animals. …The Platonists, the Pythagoreans, and some more independent Aristotelians, did grant reason and intellect to animals. | |
From: report of Aristotle (works [c.330 BCE]) by Richard Sorabji - Rationality 'Denial' | |
A reaction: This is not the same as affirming or denying their consciousness. The debate depends on how rationality is conceived. |
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! |
20547 | We should respect the right of people to live in their own way, even if it is irrational [Swift] |
Full Idea: Forcing people to do what is rational involves a lack of respect, a failure to respect the value of her living her life in her own (irrational) way. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 2 'Resisting' 6) | |
A reaction: Up to a point. Irrationally eccentric is one thing, and irrationally self-destructive is another. You can sit back and watch your children embrace a life less happy than the one you wanted for them - but not a life of utter misery. |
21898 | For existentialists the present is empty without the pull of the future and weight of the past [May] |
Full Idea: For the existential view of lived time, the present would be empty if it were not for the pull of the future and the weight of the past that give it its character. | |
From: Todd May (Gilles Deleuze [2006], 2.05) | |
A reaction: Bergson seems to be important in developing this idea, though I suspect that Kierkegaard is a source. |
20564 | Anti-colonial movements usually invoke the right of their 'people' to self-determination [Swift] |
Full Idea: Nationalist movements seeking to throw off the yoke of colonial rule are often motivated by a sense that their 'people' have the right to self-determination. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 5 'Intrinsic 1') | |
A reaction: In 2017, Basques, Catalans and Kurds come to mind. The whole of Africa was an example of this c.1950-80, but there was uncertainty about states, tribes and language groups. |
20535 | Isn't it more rational to maximise the average position, but with a safety net? [Swift] |
Full Idea: Wouldn't it be more rational to choose principles that would maximize the average position, perhaps subject to some 'floor' level beneath which they would not want to take the risk of sinking? | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 1 'Rawls') | |
A reaction: The criticism is that Rawls's prediction is over-cautious, and that people will take mild risks in what they choose, as long as there is no danger of disaster. (Just as you should allow small children to risk injury, but not death). |
20537 | Hypothetical contracts have no binding force [Swift] |
Full Idea: A common objection to Rawls is that hypothetical contracts, unlike real ones, have no binding force. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 1 'Rawls') | |
A reaction: [I think Dworkin made this point] 'Contract' may be metaphorical. Perhaps it is just an 'initial agreement' or a 'working arrangement', |
20542 | Cosmopolitans reject the right of different states to distribute resources in different ways [Swift] |
Full Idea: Cosmopolitans who claim that the same distributive principles should apply to all human beings seem to be denying that different states may make different judgements about how they want to allocate resources among their members. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 1 'Social') | |
A reaction: If you want to be a citizen of the world, you have to face up to the pluralistic character of cultures. Do you thereby want to be a citizen of both California and Saudi Arabia? Or are you actually just becoming a citizen of nowhere? |
20559 | Democracy is bad, but the other systems are worse [Swift] |
Full Idea: During WW2 Winston Churchill famously said that democracy is the worst form of government, except for all the others that have been tried. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 5 'Procedures') | |
A reaction: [Actually a speech in 1947, which began 'it has been said that....'] Aristotle thought an intelligent and benevolent dictatorship was the best form, but held little hope of achieving it. Getting rid of bad rulers is the big virtue. |
20561 | Since all opinions are treated as equal in democracy, it implies there are no right answers [Swift] |
Full Idea: If there were moral knowledge about political matters, democracy would be a very strange way of reaching it. Democratic law-making means treating each person's view as equally good, which only makes sense if there is nothing to be right or wrong about. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 5 'Subjectivism') | |
A reaction: Ah, I suddenly grasp that the modern fad for a rather gormless blanket relativism is rooted in the modern desire to take democracy really seriously. Important to remember Condorcet's point here. |
20562 | Design your democracy to treat citizens equally, or to produce better citizens? [Swift] |
Full Idea: If your main reason for being a democrat is that democratic procedures respect citizens equally, then you may want a different kind of democracy from those who favour it because they think it tends to produce better citizens? | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 5 'Values') | |
A reaction: [Combine this with Idea 20563] |
20563 | Design your democracy to yield political stability, or good decisions? [Swift] |
Full Idea: If you value democracy because it yields political stability, then you will probably worry about different aspects of the procedure from those who care about its producing good decisions. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 5 'Values') | |
A reaction: [Combine this with Idea 20562] Surely the primary aim must be good decisions? The other three options are the result of pessimism about any method achieving that. Instability, inequality and dud citizens are bars to good decisions. |
20560 | Teledemocracy omits debate and deliberation, which are important parts of good decisions [Swift] |
Full Idea: We are averse to teledemocracy because it misses out some important parts of a good decision-making procedure, such as debate and deliberation. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 5 'Procedures') | |
A reaction: Perhaps you should be sent a short info pack, and only allowed to vote when you have passed a factual multiple choice test about the topic. Or one pack from each political party. Maybe compulsory online discussion as well. |
21905 | Liberal theory starts from the governed, not from the governor [May] |
Full Idea: For liberal theory, it is the individual to be governed, not the governor, who is the starting point. | |
From: Todd May (Gilles Deleuze [2006], 4.02) | |
A reaction: I'm inclined to see this as the single-handed achievement of Thomas Hobbes, who starts from the need of citizens to secure their contracts. Plato's society starts from entrepreneurs, but their need for a ruler seems a priori. |
20554 | Multiculturalism is a barrier to the whole state being a community [Swift] |
Full Idea: For those wanting to regard the state itself as a community, multiculturalism can be a problem. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 4 'Liberalism') | |
A reaction: A very important idea. A certain type of aggressive patriot passionately wants the whole country to be a close-bound community, and becomes deeply frustrated by the impossibility of this in a complex and fluid modern world. |
20553 | Liberals mistakenly think individuals choose their values, without reference to the community [Swift] |
Full Idea: The two core liberal mistakes (according to communitarians) are that people choose their values, and that they do so in some way detached from their communities. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 4 'Correcting') | |
A reaction: I think I might be a communitarian liberal, meaning that extreme individualism is both incorrect and pernicious, but that communities should only exist to promote the varied lives of individuals within them. |
20556 | The best way to build a cohesive community is to be involved in a war [Swift] |
Full Idea: There is nothing like a war to build a sense of common purpose, of being in the same boat, and to generate the kind of interaction between people that breaks down divisive social boundaries. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014]) | |
A reaction: A nice warning to those who over-do or simplify communitarianism. Alternatively, the greatest sign of health in a community is that citizens have almost no interest in one another? |
20557 | Membership and inclusion in a community implies non-membership and exclusion [Swift] |
Full Idea: Community is about membership and inclusion. But that means it is also about non-membership and exclusion. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 4 'Conc') | |
A reaction: I'm a fan of communitarianism (focused on Aristotle's life of individual virtue for each citizen), but I'm beginning to see that it has a poisonous cousin travelling under the same name. The cousin's rallying cries focus on aliens and enemies. |
20555 | Liberals are concerned to protect individuals from too much community [Swift] |
Full Idea: Liberals are concerned to protect individuals from too much community - from practices that stifle the individual's freedom to choose for herself how she lives her life. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 4 'Liberalism') | |
A reaction: The phrase 'too much community' is an excellent warning to communitarians. I'm happy to be enmeshed in a community, as long as it is composed of highly liberal and easy-going individuals. Avoid too much bad community. |
20540 | Redistributing wealth treats some people as means, rather than as ends [Swift] |
Full Idea: Treating people as means seems like a fairly accurate description of what is involved when the state coercively redistributes resources from some to others. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 1 'Nozick') | |
A reaction: The objection comes from Nozick, and alludes to Kant's desire to treat everyone as an end in themselves. Personally I don't mind at all being treated as a means, when my wife asks me to make her a cup of tea. Or paying my taxes to help the community. |
20551 | Men have had the power to structure all of our social institutions [Swift] |
Full Idea: The problem for feminists is that men have had the power to structure all our social institutions - family, economy, polity - in ways that suit them. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 3 'Gender') | |
A reaction: An interesting question is whether masculine domination runs even deeper than that, into our value system, our metaphysics, our science, our epistemology, our language. How do you tell? If women take over half the masculine roles, does that solve it? |
20545 | Maybe a freedom is from a restraint, and also in order to do something [Swift] |
Full Idea: Maybe freedom is a triadic relation, involving an agent, freedom from a contraint, and in order to act towards some goal. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 2 'Two') | |
A reaction: [He cites Gerald MacCallum for this thought] The point is that this makes freedom both negative and positive, contrary to Isaiah Berlin's claim. But on the first day of the school holidays you are 'free', with nothing in particular in mind. |
20550 | Opportunity should ignore extraneous factors, or foster competence, or ignore all disadvantages [Swift] |
Full Idea: The minimal conception of equality of opportunity is that race or gender or religion should not affect chances of a good job or education. The conventional conception needs equality in acquiring competences. Radical views ignore inborn disadvantages. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 3 'Equality') | |
A reaction: [my summary of Swift] The strong version only says the less talented should have access to large rewards. The whole idea has strong capitalist assumptions. |
20536 | Inequalities are needed, as incentives to do the most important jobs [Swift] |
Full Idea: Without inequalities, people will have no incentive to do one job rather than another - to do the kind of work which is most useful. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 1 'Rawls') | |
A reaction: The reality is that the lowest pay goes to the jobs that no one wants to do, and all the really nice jobs are usually well paid. Which is a conspiracy, because all the salaries are set by the people with the nice jobs. |
20548 | A person can desire redistibution of wealth, without it being for reasons of equality [Swift] |
Full Idea: Someone who rejects equality can care passionately that resources should be transferred from the rich to the poor. They are just rejecting a particular reason that might be offered to justify the redistribution. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 3 'Intro') | |
A reaction: For example, it might be for utilitarian reasons, which usually only seek maximised happiness, not equal happiness. And one may love many forms of equality, without economic equality being one of them. |
20541 | You can't necessarily sell your legitimate right to something, even if you produced it [Swift] |
Full Idea: Ownership is a complicated idea. I have a right to the office photocopier, but I can's sell the right to others. If people have absolute rights over what they produce, why can't parents sell their children into slavery? | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 1 'Nozick') | |
A reaction: If I make a car from stolen parts, does constructing it make it mine? Etc. Do birds own their nests? Swift goes on to ask if we 'own' our bodies. |
20546 | Libertarians about property ignore the fact that private property is a denial of freedoms [Swift] |
Full Idea: Libertarians say that they care about freedom, and argue for private property rights on freedom grounds. But they don't sem to care about, or even notice, the unfreedom implied by the existence of private property rights. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 2 'Freedom') | |
A reaction: When I pass some vast country estate totally surrounded by a high wall, I certainly don't think how wonderful it is that someone has the right to own this property as private land. On the contrary.... |
20533 | Justice can be seen as fairness or entitlement or desert [Swift] |
Full Idea: The three influential conceptions of justice are as fairness (Rawls), as entitlement (Nozick), and as desert. | |
From: Adam Swift (Political Philosophy (3rd ed) [2014], 1 'Concept') |
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. |
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). |