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17697
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The existence of an arbitrarily large number refutes the idea that numbers come from experience [Hilbert]
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Full Idea:
The standpoint of pure experience seems to me to be refuted by the objection that the existence, possible or actual, of an arbitrarily large number can never be derived through experience, that is, through experiment.
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From:
David Hilbert (On the Foundations of Logic and Arithmetic [1904], p.130)
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A reaction:
Alternatively, empiricism refutes infinite numbers! No modern mathematician will accept that, but you wonder in what sense the proposed entities qualify as 'numbers'.
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21547
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On Meinong's principles 'the existent round square' has to exist [Russell]
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Full Idea:
To my contention that, on his principles, 'the existent round square' exists, Meinong replies that it is existent but does not exist. I must confess that I see no difference between existing and being existent, and I have no more to say on this head.
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From:
Bertrand Russell (Review: Meinong 'Uber die Stellung...' [1907], p.93)
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A reaction:
Russell is obviously invoking the famously dubious ontological argument for God's existence. Normally impossible objects are rejected because of contradictions, but there might also be category mistakes. 'The slow square'.
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7909
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The Eightfold Path concerns morality, wisdom, and tranquillity [Ashvaghosha]
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Full Idea:
The Eightfold Path has three steps concerning morality - right speech, right bodily action, and right livelihood; three of wisdom - right views, right intentions, and right effort; and two of tranquillity - right mindfulness and right concentration.
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From:
Ashvaghosha (Saundaranandakavya [c.50], XVI)
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A reaction:
Most of this translates quite comfortably into the aspirations of western philosophy. For example, 'right effort' sounds like Kant's claim that only a good will is truly good (Idea 3710). The Buddhist division is interesting for action theory.
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7908
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At the end of a saint, he is not located in space, but just ceases to be disturbed [Ashvaghosha]
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Full Idea:
When an accomplished saint comes to the end, he does not go anywhere down in the earth or up in the sky, nor into any of the directions of space, but because his defilements have become extinct he simply ceases to be disturbed.
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From:
Ashvaghosha (Saundaranandakavya [c.50], XVI)
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A reaction:
To 'cease to be disturbed' is the most attractive account of heaven I have encountered. It all sounds a bit dull though. I wonder, as usual, how they know all this stuff.
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