103 ideas
| 9199 | Wisdom for one instant is as good as wisdom for eternity [Chrysippus] |
| Full Idea: If a person has wisdom for one instant, he is no less happy than he who possesses it for eternity. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Pierre Hadot - Philosophy as a way of life 8 | |
| A reaction: [Hadot quotes Plutarch 'On Common Conceptions' 8,1062a] This makes it sound awfully like some sort of Buddhist 'enlightenment', which strikes like lightning. He does wisdom recognise itself - by a warm glow, or by the cautious thought that got you there? |
| 20853 | Wise men should try to participate in politics, since they are a good influence [Chrysippus, by Diog. Laertius] |
| Full Idea: The wise man will participate in politics unless something prevents him, for he will restrain vice and promote virtue. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.121 | |
| A reaction: [from lost On Ways of Life Bk 1] We have made modern politics so hostile for its participants, thanks to cruel media pressure, that the best people now run a mile from it. Disastrous. |
| 20772 | Three branches of philosophy: first logic, second ethics, third physics (which ends with theology) [Chrysippus] |
| Full Idea: There are three kinds of philosophical theorems, logical, ethical, and physical; of these the logic should be placed first, ethics second, and physics third (and theology is the final topic in physics). | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Plutarch - 70: Stoic Self-contradictions 1035a | |
| A reaction: [in his lost 'On Lives' Bk 4] 'Theology is the final topic in physics'! That should create a stir in theology departments. Is this an order of study, or of importance? You come to theology right at the end of your studies. |
| 5969 | Chrysippus said the uncaused is non-existent [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus said that the uncaused is altogether non-existent. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1045c | |
| A reaction: The difficulty is to see what empirical basis there can be for such a claim, or what argument of any kind other than an intuition. Induction is the obvious answer, but Hume teaches us scepticism about any claim that 'there can be no exceptions'. |
| 21616 | Truth and falsity apply to suppositions as well as to assertions [Williamson] |
| Full Idea: The notion of truth and falsity apply to suppositions as well as to assertions. | |
| From: Timothy Williamson (Vagueness [1994], 7.2) | |
| A reaction: This may not be obvious to those who emphasise pragmatics and ordinary language, but it is self-evident to anyone who emphasises logic. |
| 21623 | True and false are not symmetrical; false is more complex, involving negation [Williamson] |
| Full Idea: The concepts of truth and falsity are not symmetrical. The asymmetry is visible in the fundamental principles governing them, for F is essentially more complex than T, by its use of negation. | |
| From: Timothy Williamson (Vagueness [1994], 7.5) | |
| A reaction: If T and F are primitives, controlled by axioms, then they might be symmetrical in nature, but asymmetrical in use. However, if forced to choose just one primitive, I presume it would be T. |
| 21388 | The causes of future true events must exist now, so they will happen because of destiny [Chrysippus, by Cicero] |
| Full Idea: True future events cannot be such as do not possess causes on account of which they will happen; therefore that which is true must possess causes: and so, when the [true future events] happen they will have happened as a result of destiny. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 9.23-8 | |
| A reaction: [exact ref unclear] Presumably the current causes are the truthmakers for the future events, and so the past is the truthmaker of the future, if you are a determinist. |
| 20780 | Graspable presentations are criteria of facts, and are molded according to their objects [Chrysippus, by Diog. Laertius] |
| Full Idea: Of presentations, some are graspable, some non-graspable. The graspable presentation, which they say is the criterion of facts [pragmata], is that which comes from an existing object and is stamped and molded in accordance wth the existing object itself. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.46 | |
| A reaction: [in lost Physics Bk 2] The big modern anguish over truth-as-correspondence is how you are supposed to verify the 'accordance'. This idea seems to blur the ideas of truth and justification (the 'criterion'), and you can't have both as accordance. |
| 20793 | How could you ever know that the presentation is similar to the object? [Sext.Empiricus on Chrysippus] |
| Full Idea: One cannot say that the soul grasps the externally existing objects by means of the states of the senses on the basis of the similarity of these states to the externally existing objects. For on what basis will it know the similarity? | |
| From: comment on Chrysippus (fragments/reports [c.240 BCE]) by Sextus Empiricus - Outlines of Pyrrhonism 2.74 | |
| A reaction: This exactly the main modern reason for rejecting the correspondence theory of truth. You are welcome to affirm a robust view of truth, but supporting it by claiming a correspondence or resemblance is dubious. |
| 8077 | Stoic propositional logic is like chemistry - how atoms make molecules, not the innards of atoms [Chrysippus, by Devlin] |
| Full Idea: In Stoic logic propositions are treated the way atoms are treated in present-day chemistry, where the focus is on the way atoms fit together to form molecules, rather than on the internal structure of the atoms. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Keith Devlin - Goodbye Descartes Ch.2 | |
| A reaction: A nice analogy to explain the nature of Propositional Logic, which was invented by the Stoics (N.B. after Aristotle had invented predicate logic). |
| 20791 | Chrysippus has five obvious 'indemonstrables' of reasoning [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus has five indemonstrables that do not need demonstration:1) If 1st the 2nd, but 1st, so 2nd; 2) If 1st the 2nd, but not 2nd, so not 1st; 3) Not 1st and 2nd, the 1st, so not 2nd; 4) 1st or 2nd, the 1st, so not 2nd; 5) 1st or 2nd, not 2nd, so 1st. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.80-81 | |
| A reaction: [from his lost text 'Dialectics'; squashed to fit into one quote] 1) is Modus Ponens, 2) is Modus Tollens. 4) and 5) are Disjunctive Syllogisms. 3) seems a bit complex to be an indemonstrable. |
| 21602 | Many-valued logics don't solve vagueness; its presence at the meta-level is ignored [Williamson] |
| Full Idea: It is an illusion that many-valued logic constitutes a well-motivated and rigorously worked out theory of vagueness. ...[top] There has been a reluctance to acknowledge higher-order vagueness, or to abandon classical logic in the meta-language. | |
| From: Timothy Williamson (Vagueness [1994], 4.12) |
| 21611 | Formal semantics defines validity as truth preserved in every model [Williamson] |
| Full Idea: An aim of formal semantics is to define in mathematical terms a set of models such that an argument is valid if and only if it preserves truth in every model in the set, for that will provide us with a precise standard of validity. | |
| From: Timothy Williamson (Vagueness [1994], 5.3) |
| 8078 | Modus ponens is one of five inference rules identified by the Stoics [Chrysippus, by Devlin] |
| Full Idea: Modus ponens is just one of the five different inference rules identified by the Stoics. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Keith Devlin - Goodbye Descartes Ch.2 | |
| A reaction: Modus ponens strikes me as being more like a definition of implication than a 'rule'. Implication is what gets you from one truth to another. All the implications of a truth must also be true. |
| 21606 | 'Bivalence' is the meta-linguistic principle that 'A' in the object language is true or false [Williamson] |
| Full Idea: The meta-logical law of excluded middle is the meta-linguistic principle that any statement 'A' in the object language is either truth or false; it is now known as the principle of 'bivalence'. | |
| From: Timothy Williamson (Vagueness [1994], 5.2) | |
| A reaction: [He cites Henryk Mehlberg 1958] See also Idea 21605. Without this way of distinguishing bivalence from excluded middle, most discussions of them strikes me as shockingly lacking in clarity. Personally I would cut the normativity from this one. |
| 21605 | Excluded Middle is 'A or not A' in the object language [Williamson] |
| Full Idea: The logical law of excluded middle (now the standard one) is the schema 'A or not A' in the object-language. | |
| From: Timothy Williamson (Vagueness [1994], 5.2) | |
| A reaction: [He cites Henryk Mehlberg 1958] See Idea 21606. The only sensible way to keep Excluded Middle and Bivalence distinct. I would say: (meta-) only T and F are available, and (object) each proposition must have one of them. Are they both normative? |
| 6023 | Every proposition is either true or false [Chrysippus, by Cicero] |
| Full Idea: We hold fast to the position, defended by Chrysippus, that every proposition is either true or false. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 38 | |
| A reaction: I am intrigued to know exactly how you defend this claim. It may depend what you mean by a proposition. A badly expressed proposition may have indeterminate truth, quite apart from the vague, the undecidable etc. |
| 21612 | Or-elimination is 'Argument by Cases'; it shows how to derive C from 'A or B' [Williamson] |
| Full Idea: Argument by Cases (or or-elimination) is the standard way of using disjunctive premises. If one can argue from A and some premises to C, and from B and some premises to C, one can argue from 'A or B' and the combined premises to C. | |
| From: Timothy Williamson (Vagueness [1994], 5.3) |
| 21599 | A sorites stops when it collides with an opposite sorites [Williamson] |
| Full Idea: A sorites paradox is stopped when it collides with a sorites paradox going in the opposite direction. That account will not strike a logician as solving the sorites paradox. | |
| From: Timothy Williamson (Vagueness [1994], 3.3) |
| 5992 | Chrysippus says action is the criterion for existence, which must be physical [Chrysippus, by Tieleman] |
| Full Idea: Chrysippus regarded power to act and be acted upon as the criterion for existence or being - a test satisfied by bodies alone. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Teun L. Tieleman - Chrysippus | |
| A reaction: This defines existence in terms of causation. Is he ruling out a priori a particle (say) which exists, but never interacts with anything? If so, he is inclining towards anti-realism. |
| 21673 | There are simple and complex facts; the latter depend on further facts [Chrysippus, by Cicero] |
| Full Idea: Chrysippus says there are two classes of facts, simple and complex. An instance of a simple fact is 'Socrates will die at a given date', ...but 'Milo will wrestle at Olympia' is a complex statement, because there can be no wrestling without an opponent. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 13.30 | |
| A reaction: We might say that there are atomic and complex facts, but our atomic facts tend to be much simpler, usually just saying some object has some property. |
| 21589 | When bivalence is rejected because of vagueness, we lose classical logic [Williamson] |
| Full Idea: The principle of bivalence (that every statement is either true or false) has been rejected for vague languages. To reject bivalence is to reject classical logic or semantics. | |
| From: Timothy Williamson (Vagueness [1994], Intro) | |
| A reaction: His example is specifying a moment when Rembrandt became 'old'. This is the number one reason why the problem of vagueness is seen as important. Is the rejection of classical logic a loss of our grip on the world? |
| 21596 | Vagueness undermines the stable references needed by logic [Williamson] |
| Full Idea: Logic requires expressions to have the same referents wherever they occur; vague natural languages violate this contraint. | |
| From: Timothy Williamson (Vagueness [1994], 2.2) | |
| A reaction: This doesn't mean that logic has to win. Maybe it is important for philosophers who see logic as central to be always aware of vagueness as the gulf between their precision and the mess of reality. Precision is worth trying for, though. |
| 21601 | A vague term can refer to very precise elements [Williamson] |
| Full Idea: Both 30° and 60° are clearly acute angles. 'Acute' is precise in all relevant respects. Nevertheless, 30° is acuter than 60°. | |
| From: Timothy Williamson (Vagueness [1994], 4.11) | |
| A reaction: A very nice example of something which is vague, despite involving precise ingredients. But then 'bald' is vague, while 'this is a hair on his head' is fairly precise. |
| 21629 | Equally fuzzy objects can be identical, so fuzziness doesn't entail vagueness [Williamson] |
| Full Idea: Fuzzy boundaries do not in any way require vague identity. Objects are identical only if their boundaries have exactly the same fuzziness. | |
| From: Timothy Williamson (Vagueness [1994], 9.2) | |
| A reaction: This all rests on the Fregean idea that determinate existence requires the ability to participate in an identity statement. |
| 21591 | Vagueness is epistemic. Statements are true or false, but we often don't know which [Williamson] |
| Full Idea: My thesis is that vagueness is an epistemic phenomenon. In cases of unclarity, statements remain true or false, but speakers of the language have no way of knowing which. Higher-order vagueness consists in ignorance about ignorance. | |
| From: Timothy Williamson (Vagueness [1994], Intro) | |
| A reaction: He has plumped for the intuitively least plausible theory. It means that a hair dropping out of someone's head triggers a situation where they are 'bald', but none of us know when that was. And Rembrandt became 'old' in an instant. |
| 21619 | If a heap has a real boundary, omniscient speakers would agree where it is [Williamson] |
| Full Idea: If, in judging a heap as grains are removed, omniscient speakers all stop at the same point, it must does mark some sort of previously hidden boundary. ...If there is no hidden boundary, then different omniscient speakers would stop at different points. | |
| From: Timothy Williamson (Vagueness [1994], 7.3) | |
| A reaction: A very nice thought experiment, which obviously won't settle anything, but brings out nicely the view the vagueness is a sort of ignorance. God is never vague in the application of terms (though God might withhold the application if there is no boundary). |
| 21620 | The epistemic view says that the essence of vagueness is ignorance [Williamson] |
| Full Idea: The epistemic view is that ignorance is the real essence of the phenomenon ostensively identified as vagueness. ...[203] According to the epistemic view, I am either thin or not thin, ...and we have no idea how to find out out which. | |
| From: Timothy Williamson (Vagueness [1994], 7.4) | |
| A reaction: Presumably this implies that there is often a real border (of which we may be ignorant), but it doesn't seem to rule out cases where there just is no border. Where does the east Atlantic meet the west Atlantic? |
| 21622 | If there is a true borderline of which we are ignorant, this drives a wedge between meaning and use [Williamson] |
| Full Idea: A common complaint against the epistemic view is that to postulate a matter of fact in borderline cases is to suppose, incoherently, that the meanings of our words draw a line where our use of them does not. | |
| From: Timothy Williamson (Vagueness [1994], 7.5) | |
| A reaction: This doesn't necessarily seem to require the view that the meaning of words is their usage. Just that if there is one consensus on usage, it seems unlikely that there is a different underlying reality about the true meaning. Externalist meanings? |
| 9120 | Vagueness in a concept is its indiscriminability from other possible concepts [Williamson] |
| Full Idea: Vagueness in a concept is its indiscriminability from other possible concepts; this can be reconciled with our knowledge of vague terms. | |
| From: Timothy Williamson (Vagueness [1994], 8.1) | |
| A reaction: Sorensen objects that this makes vagueness too relative to members of a speech community. He prefers 'absolute borderline cases'. If you like the epistemic view, then Williamson seems more plausible. My 'vague' might differ from yours. |
| 21625 | The vagueness of 'heap' can remain even when the context is fixed [Williamson] |
| Full Idea: Vagueness remains even when the context is fixed. In principle, a vague word might exhibit no context dependence whatsoever. ...For example, a dispute over whether someone has left a 'heap' of sand on the floor. | |
| From: Timothy Williamson (Vagueness [1994], 7.7) | |
| A reaction: A fairly devastating rebuttal of what seems to be David Lewis's view. He talks of something being 'smooth' depending on context. |
| 21614 | The 'nihilist' view of vagueness says that 'heap' is not a legitimate concept [Williamson] |
| Full Idea: The 'nihilist' view is that no genuine distinction can be vaguely drawn; since vague expressions are not properly meaningful, there is nothing for sorites reasoning to betray; they are empty. | |
| From: Timothy Williamson (Vagueness [1994], 6.1) | |
| A reaction: He cites Frege as holding this view. The thought is that 'heap' is not a legitimate concept, so fussing over what qualifies as one is pointless. This seems to be a semantic view of vagueness, of which the main rival is the contextual view. |
| 21617 | We can say propositions are bivalent, but vague utterances don't express a proposition [Williamson] |
| Full Idea: A philosopher might endorse bivalence for propositions, while treating vagueness as the failure of an utterance to express a unique proposition. | |
| From: Timothy Williamson (Vagueness [1994], 7.2) | |
| A reaction: This idea jumps at out me as an extremely promising approach to vagueness, because I am a fan of propositions (and have written a paper on them). The whole point of propositions is that they are not ambiguous (and probably not vague). |
| 21618 | If the vague 'TW is thin' says nothing, what does 'TW is thin if his perfect twin is thin' say? [Williamson] |
| Full Idea: If vague utterances in borderline cases fail to say anything, then if 'TW is thin' is vague, and TW has a twin of identical dimensions, it still seems that 'If TW is thin then his twin is thin' must be true, and so it must have said something. | |
| From: Timothy Williamson (Vagueness [1994], 7.2 (d)) | |
| A reaction: This an objection to the Fregean 'nihilistic' view of Idea 21614. I am inclined to a solution based on the proposition expressed, rather than the sentence. The first question is whether you are willing to assert 'TW is thin'. |
| 21590 | Asking when someone is 'clearly' old is higher-order vagueness [Williamson] |
| Full Idea: Difficulties of vagueness are presented by the question 'When did Rembrandt become clearly old?', and the iterating question 'When did he become clearly clearly old?'. This is the phenomenon of higher-order vagueness. The language of vagueness is vague. | |
| From: Timothy Williamson (Vagueness [1994], Intro) | |
| A reaction: [compressed] I presume the bottom level is a question about Rembrandt, the second level is about this use of the word 'old', and the third level is about this particular application of the word 'clearly'. Meta-languages. |
| 21592 | Supervaluation keeps classical logic, but changes the truth in classical semantics [Williamson] |
| Full Idea: Supervaluationism preserves almost all of classical logic, at the expense of classical semantics, but giving a non-standard account of truth. I argue that its treatment of higher-order vagueness undermines the non-standard account of truth. | |
| From: Timothy Williamson (Vagueness [1994], Intro) |
| 21603 | You can't give a precise description of a language which is intrinsically vague [Williamson] |
| Full Idea: If a vague language is made precise, its expressions change in meaning, so an accurate semantic description of the precise language is inaccurate as a description of the vague one. | |
| From: Timothy Williamson (Vagueness [1994], 5.1) | |
| A reaction: Kind of obvious, really, but it clarifies the nature of any project (starting with Leibniz) to produce a wholly precise language. That is usually seen as a specialist language for science. |
| 21604 | Supervaluation assigns truth when all the facts are respected [Williamson] |
| Full Idea: 'Admissible' interpretations respect all the theoretical and ostensive connections. ...'Supervaluation' is the assignment of truth to the statements true on all admissible valuations, falsity to the false one, and neither to the rest. | |
| From: Timothy Williamson (Vagueness [1994], 5.2) | |
| A reaction: So 'he is bald' is true if when faced with all observations and definitions it is acceptable. Prima facie, that doesn't sound like a solution to the problem. Supervaluation started in philosophy of science. [p.156 'Admissible seems vague'] |
| 21607 | Supervaluation has excluded middle but not bivalence; 'A or not-A' is true, even when A is undecided [Williamson] |
| Full Idea: The supervaluationist denies bivalence but accepts excluded middle. The statement 'A or not-A' is true on each admissible interpretation, and therefore true, even if 'A' (and hence 'not-A') are true and some and false on others, so neither T nor F. | |
| From: Timothy Williamson (Vagueness [1994], 5.2) | |
| A reaction: See Ideas 21605 and 21606 for the distinction being used here. Denying bivalence allows 'A' to be neither true nor false. It seems common sense that 'he is either bald or not-bald' is true, without being sure about the disjuncts. |
| 21608 | Truth-functionality for compound statements fails in supervaluation [Williamson] |
| Full Idea: A striking fearure of supervaluations is the failure of truth-functionality for compound statements. | |
| From: Timothy Williamson (Vagueness [1994], 5.3) | |
| A reaction: Supervaluations has the initial appearance of enhancing classical logic, but turns out to somewhat undermine it. Hence Williamson's lack of sympathy. But see Idea 21610. |
| 21609 | Supervaluationism defines 'supertruth', but neglects it when defining 'valid' [Williamson] |
| Full Idea: Supervaluationists identify truth with 'supertruth'; since validity is necessary preservation of truth, they should identify it with necessary preservation of supertruth. But it plays no role in their definition of 'local' validity. | |
| From: Timothy Williamson (Vagueness [1994], 5.3) | |
| A reaction: [See text for 'local'] Generally Williamson's main concern with attempts to sort out vagueness is that higher-order and meta-language issues are neglected. |
| 21610 | Supervaluation adds a 'definitely' operator to classical logic [Williamson] |
| Full Idea: Supervaluation seems to inherit the power of classical logic, ...but also enables it to be extended. It makes room for a new operator 'definitely' to express supertruth in the object-language. | |
| From: Timothy Williamson (Vagueness [1994], 5.3) | |
| A reaction: Once you mention higher-order vagueness you can see a regress looming over the horizon. 'He is definitely definitely definitely bald'. [p.164 he says 'definitely' has no analysis, and is an uninteresting primitive] |
| 21613 | Supervaluationism cannot eliminate higher-order vagueness [Williamson] |
| Full Idea: Supervaluationism cannot eliminate higher-order vagueness. It must conduct its business in a vague meta-language. ...[162] All truth is at least disquotational, and supertruth is not. | |
| From: Timothy Williamson (Vagueness [1994], 5.6) | |
| A reaction: This is Williamson's final verdict on the supervaluation strategy for vagueness. Intuitively, it looks as if merely narrowing down the vagueness (by some sort of consensus) is no solution to the problem of vagueness. |
| 16652 | Stoics categories are Substrate, Quality, Disposition, and Relation [Chrysippus, by Pasnau] |
| Full Idea: The Stoics proposed a rather modest categorisation of Substrate, Quality, Disposition, and Relation. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Robert Pasnau - Metaphysical Themes 1274-1671 12.1 |
| 21633 | Nominalists suspect that properties etc are our projections, and could have been different [Williamson] |
| Full Idea: The nominalist suspects that properties, relations and states of affairs are mere projections onto the world of our forms of speech. One source of the suspicion is a sense that we could just as well have classified things differently. | |
| From: Timothy Williamson (Vagueness [1994], 9.3) | |
| A reaction: I know it is very wicked to say so, but I'm afraid I have some sympathy with this view. But I like the primary/secondary distinction, so there is more 'projection' in the latter case. Classification is not random; it is a response to reality. |
| 16058 | Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon? [Chrysippus, by Philo of Alexandria] |
| Full Idea: If two individuals occupied one substance …let one individual (Dion) be thought of as whole-limbed, the other (Theon) as minus one foot. Then let one of Dion's feet be amputated. Theon is the stronger candidate to have perished. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Philo (Alex) - On the Eternity of the World 48 | |
| A reaction: [SVF 2.397 - from Chrysippus's lost 'On the Growing Argument'] This is the original of Tibbles the Cat. Dion must persist to change, and then ousts Theon (it seems). Philo protests at Theon ceasing to exist when nothing has happened to him. |
| 21630 | If fuzzy edges are fine, then why not fuzzy temporal, modal or mereological boundaries? [Williamson] |
| Full Idea: If objects can have fuzzy spatial boundaries, surely they can have fuzzy temporal, modal or mereological boundaries too. | |
| From: Timothy Williamson (Vagueness [1994], 9.2) | |
| A reaction: Fair point. I think there is a distinction between parts of the thing, such as its edges, being fuzzy, and the whole thing being fuzzy, in the temporal case. |
| 16059 | Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity [Chrysippus, by Long/Sedley] |
| Full Idea: The Growing Argument said any change of matter is a change of identity. Chrysippus presents it with a case (Dion and Theon) where material diminution is the necessary condition of enduring identity, since the diminished footless Dion survives. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by AA Long / DN Sedley - Hellenic Philosophers commentary 28:175 | |
| A reaction: [The example, in Idea 16058, is the original of Tibbles the Cat] This is a lovely bold idea which I haven't met in the modern discussions - that identity actually requires change. The concept of identity is meaningless without change? |
| 21632 | A river is not just event; it needs actual and counterfactual boundaries [Williamson] |
| Full Idea: A river is not just an event. One would need to specify counterfactual as well as actual boundaries. | |
| From: Timothy Williamson (Vagueness [1994], 9.3) | |
| A reaction: In other words the same river can change its course a bit, but it can't head off in the opposite direction. |
| 21621 | We can't infer metaphysical necessities to be a priori knowable - or indeed knowable in any way [Williamson] |
| Full Idea: The inference from metaphysical necessity to a priori knowlability is, as Kripke has emphasized, fallacious. Indeed, metaphysical necessities cannot be assumed knowable in any way at all. | |
| From: Timothy Williamson (Vagueness [1994], 7.4) | |
| A reaction: The second sentence sounds like common sense. He cites Goldbach's Conjecture. A nice case of the procedural rule of keeping your ontology firmly separated from your epistemology. How is it? is not How do we know it? |
| 21627 | We have inexact knowledge when we include margins of error [Williamson] |
| Full Idea: Inexact knowledge is a widespread and easily recognised cognitive phenomenon, whose underlying nature turns out to be characterised by the holding of margin of error principles. | |
| From: Timothy Williamson (Vagueness [1994], 8.3) | |
| A reaction: Williamson is invoking this as a tool in developing his epistemic view of vagueness. It obviously invites the question of how it can be knowledge if error is a possibility. A very large margin of error would obviously invalidate it. |
| 21626 | Knowing you know (KK) is usually denied if the knowledge concept is missing, or not considered [Williamson] |
| Full Idea: The failure of the KK principle is not news. The standard counterexamples involve knowing subjects who lack the concept of knowledge, or have not reflected on their knowledge, and therefore do not know that they know. | |
| From: Timothy Williamson (Vagueness [1994], 8.2) | |
| A reaction: There is also the timid but knowledgeable pupil, who can't believe they know so much. The simplest case would be if we accept that animals know lots of things, but are largely devoid of any metathinking. |
| 1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
| Full Idea: A dog makes use of the fifth complex indemonstrable syllogism when, arriving at a spot where three ways meet, after smelling at two roads by which the quarry did not pass, he rushes off at once by the third without pausing to smell. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Sextus Empiricus - Outlines of Pyrrhonism I.69 | |
| A reaction: As we might say: either A or B or C; not A; not B; therefore C. I wouldn't want to trust this observation without a lot of analysis of slow-motion photography of dogs as crossroads. Even so, it is a nice challenge to Descartes' view of animals. |
| 20834 | Chrysippus allows evil to say it is fated, or even that it is rational and natural [Plutarch on Chrysippus] |
| Full Idea: Chrysippus gives vice blatant freedom to say not only that it is necessary and according to fate, but even that it occurs according to god's reason and the best nature. | |
| From: comment on Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1050c | |
| A reaction: This is Plutarch's criticism of stoic determinism or fatalism. Zeno replied that the punishment for vice may also be fated. It seems that Chysippus did believe that punishments were too harsh, given that vices are fated [p.109]. |
| 20833 | A swerve in the atoms would be unnatural, like scales settling differently for no reason [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus argues against the 'swerve' of the Epicureans, on the grounds that they are doing violence to nature by positing something which is uncaused, and cites dice or scales, which can't settle differently without some cause or difference. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1045c | |
| A reaction: That is, the principle of sufficient reason (or of everything having a cause) is derived from observation, not a priori understanding. Pace Leibniz. As in modern discussion, free will or the swerve only occur in our minds, and not elsewhere. |
| 20835 | Chrysippus is wrong to believe in non-occurring future possibilities if he is a fatalist [Plutarch on Chrysippus] |
| Full Idea: Chrysippus's accounts of possibility and fate are in conflict. If he is right that 'everything that permits of occurring even if it is not going to occur is possible', then many things are possible which are not according to fate. | |
| From: comment on Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1055e | |
| A reaction: A palpable hit, I think. Plutarch refers to Chrysippus's rejection of Diodorus Cronus's Master Argument. Fatalism seems to entail that the only future possibilities are the ones that actually occur. |
| 20808 | Everything is fated, either by continuous causes or by a supreme rational principle [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says (in his 'On Fate') that everything happens by fate. Fate is a continuous string of causes of things which exist or a rational principle according to which the cosmos is managed. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.148 |
| 20837 | Fate is an eternal and fixed chain of causal events [Chrysippus] |
| Full Idea: Fate is a sempiternal and unchangeable series and chain of things, rolling and unravelling itself through eternal sequences of cause and effect, of which it is composed and compounded. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Aulus Gellius - Noctes Atticae 7.2.01 | |
| A reaction: It seems that Chrysippus (called by Aulus Gellius 'the chief Stoic philosopher') had a rather grandly rhetorical prose style. |
| 20836 | The Lazy Argument responds to fate with 'why bother?', but the bothering is also fated [Chrysippus, by Cicero] |
| Full Idea: Chrysippus responded to the Lazy Argument (that the outcome of an illness is fated, so there is no point in calling the doctor) by saying 'calling the doctor is fated just as much as recovering', which he calls 'co-fated'. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by M. Tullius Cicero - On Fate ('De fato') 28-30 | |
| A reaction: From a pragmatic point of view, this idea also nullifies fatalism, since you can plausibly fight against your fate to your last breath. No evidence could ever be offered in support of fatalism, not even the most unlikely events. |
| 21679 | When we say events are fated by antecedent causes, do we mean principal or auxiliary causes? [Chrysippus] |
| Full Idea: Some causes are perfect and principal, others auxiliary and proximate. Hence when we say that everything takes place by fate owing to antecedent causes, what we wish to be understood is not perfect and principal causes but auxiliary and proximate causes. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by M. Tullius Cicero - On Fate ('De fato') 18.41 | |
| A reaction: This move is described by Cicero as enabling Chrysippus to 'escape necessity and to retain fate'. |
| 5971 | Destiny is only a predisposing cause, not a sufficient cause [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus considered destiny to be not a cause sufficient of itself but only a predisposing cause. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr 997) by Plutarch - 70: Stoic Self-contradictions 1056b | |
| A reaction: This appears to be a rejection of determinism, and is the equivalent of Epicurus' introduction of the 'swerve' in atoms. They had suddenly become bothered about the free will problem in about 305 BCE. There must be other non-destiny causes? |
| 21631 | To know, believe, hope or fear, one must grasp the thought, but not when you fail to do them [Williamson] |
| Full Idea: To know, believe, hope, or fear that A, one must grasp the thought that A. In contrast, to fail to know, believe, hope or fear that A, one need not grasp the thought that A. | |
| From: Timothy Williamson (Vagueness [1994], 9.3 c) | |
| A reaction: A simple point, which at least shows that propositional attitudes are a two-stage operation. |
| 21600 | 'Blue' is not a family resemblance, because all the blues resemble in some respect [Williamson] |
| Full Idea: 'Blue' is vague by some standards, for it has borderline cases, but that does not make it a family resemblance term, for all the shades of blue resemble each other in some respect. | |
| From: Timothy Williamson (Vagueness [1994], 3.3) | |
| A reaction: Presumably the point of family resemblance is that fringe members as still linked to the family, despite having lost the main features. A bit of essentialism seems needed here. |
| 21615 | References to the 'greatest prime number' have no reference, but are meaningful [Williamson] |
| Full Idea: The predicate 'is a prime number greater than all other prime numbers' is necessarily not true of anything, but it is not semantically defective, for it occurs in sentences that constitute a sound proof that there is no such number. | |
| From: Timothy Williamson (Vagueness [1994], 6.2) | |
| A reaction: One might reply that the description can be legitimately mentioned, but not legitimately used. |
| 18038 | The 't' and 'f' of formal semantics has no philosophical interest, and may not refer to true and false [Williamson] |
| Full Idea: In a formal semantics we can label two properties 't' and 'f' and suppose that some sentences have neither (or both). Such a manoeuvre shows nothing of philosophical interest. No connection has been made between 't' and 'f' and truth and falsity. | |
| From: Timothy Williamson (Vagueness [1994], 7.2) | |
| A reaction: This is right, and means there is a huge gulf between 'formal' semantics (which could be implemented on a computer), and seriously interesting semantics about how language refers to and describes the world. |
| 20787 | A proposition is what can be asserted or denied on its own [Chrysippus] |
| Full Idea: A proposition is what can be asserted or denied on its own, for example, 'It is day' or 'Dion is walking'. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Diogenes Laertius - Lives of Eminent Philosophers 07.65 | |
| A reaction: Note the phrase 'on its own'. If you say 'it is day and Dion is walking', that can't be denied on its own, because first the two halves must each be evaluated, so presumably that doesn't count as a stoic proposition. |
| 21624 | It is known that there is a cognitive loss in identifying propositions with possible worlds [Williamson] |
| Full Idea: It is well known that when a proposition is identified with the set of possible worlds at which it is true, a region in the space of possible worlds, cognitively significant distinctions are lost. | |
| From: Timothy Williamson (Vagueness [1994], 7.6) | |
| A reaction: Alas, he doesn't specify which distinctions get lost, so this is just a pointer. It would seem likely that two propositions could have identical sets of possible worlds, while not actually saying the same thing. Equilateral/equiangular. |
| 20850 | Passions are judgements; greed thinks money is honorable, and likewise drinking and lust [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says (in his On Passions) that the passions are judgements; for greed is a supposition that money is honorable, and similarly for drunkennes and wantonness and others. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.111 | |
| A reaction: This is an endorsement of Socrates's intellectualist reading of weakness of will, as against Aristotle's assigning it to overpowering passions. |
| 20869 | The highest degree of morality performs all that is appropriate, omitting nothing [Chrysippus] |
| Full Idea: He who makes moral progress to the highest degree performs all the appropriate actions in all circumstances, and omits none. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Sophocles - Sophocles' Electra 4.39.22 | |
| A reaction: Hence concerns about omission as well as commission in the practice of ethics can be seen in the light of character and virtue. The world is fully of nice people who act well, but don't do so well on omissions. Car drivers, for example. |
| 3044 | Stoics say that beauty and goodness are equivalent and linked [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics say the beautiful is the only good. Good is an equivalent term to the beautiful; since a thing is good, it is beautiful; and it is beautiful, therefore it is good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.59 |
| 20838 | Fate initiates general causes, but individual wills and characters dictate what we do [Chrysippus] |
| Full Idea: The order and reason of fate set in motion the general types and starting points of the causes, but each person's own will [or decisions] and the character of his mind govern the impulses of our thoughts and minds and our very actions. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Aulus Gellius - Noctes Atticae 7.2.11 | |
| A reaction: So if you try and fail it was fate, but if you try and succeed it was you? |
| 20813 | Human purpose is to contemplate and imitate the cosmos [Chrysippus] |
| Full Idea: The human being was born for the sake of contemplating and imitating the cosmos. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by M. Tullius Cicero - On the Nature of the Gods ('De natura deorum') 2.37 | |
| A reaction: [This seems to be an idea of Chrysippus] Remind me how to imitate the cosmos. Presumably this is living according to nature, but that becomes more obscure when express like this. |
| 3045 | Stoics say justice is a part of nature, not just an invented principle [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics say that justice exists by nature, and not because of any definition or principle. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.66 | |
| A reaction: cf Idea 3024. Stoics thought that nature is intrinsically rational, and therein lies its justice. 'King Lear' enacts this drama about whether nature is just. |
| 20774 | Only nature is available to guide action and virtue [Chrysippus] |
| Full Idea: What am I to take as the principle of appropriate action and raw material for virtue if I give up nature and what is according to nature? | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Plutarch - On Common Conceptions 1069e | |
| A reaction: 'Nature' is awfully vague as a guideline, even when we are told nature is rational. I can only make sense of it as 'human nature', which is more Aristotelian than stoic. 'Go with the flow' and 'lay the cards you are dealt' might capture it. |
| 20864 | Live in agreement, according to experience of natural events [Chrysippus] |
| Full Idea: The goal of life is to live in agreement, which is according to experience of the things which happen by nature. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by John Stobaeus - Anthology 2.06a | |
| A reaction: Cleanthes added 'with nature' to Zeno's slogan, and Chyrisppus added this variation. At least it gives you some idea of what the consistent rational principle should be. You still have to assess which aspects of nature should influence us. |
| 5972 | Living happily is nothing but living virtuously [Chrysippus, by Plutarch] |
| Full Idea: According to Chrysippus, living happily consists solely in living virtuously. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr139) by Plutarch - 72: Against Stoics on common Conceptions 1060d | |
| A reaction: This, along with 'live according to nature', is the essential doctrine of stoicism. This is 'eudaimonia', not the modern idea of feeling nice. Is it possible to admire another person for anything other than virtue? (Yes! Looks, brains, strength, wealth). |
| 1777 | Pleasure is not the good, because there are disgraceful pleasures [Chrysippus, by Diog. Laertius] |
| Full Idea: Pleasure is not the good, because there are disgraceful pleasures, and nothing disgraceful is good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.Ze.60 | |
| A reaction: I certainly approve of the idea that not all pleasure is intrinsically good. Indeed, I think good has probably got nothing to do with pleasure. 'Disgraceful' is hardly objective though. |
| 5973 | Justice can be preserved if pleasure is a good, but not if it is the goal [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus thinks that, while justice could not be preserved if one should set up pleasure as the goal, it could be if one should take pleasure to be not a goal but simply a good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr 23) by Plutarch - 72: Against Stoics on common Conceptions 1070d | |
| A reaction: This is an interesting and original contribution to the ancient debate about pleasure. It shows Aristotle's moderate criticism of pleasure (e.g. Idea 84), but attempts to pinpoint where the danger is. Aristotle says it thwarts achievement of the mean. |
| 20845 | There are shameful pleasures, and nothing shameful is good, so pleasure is not a good [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus (in his On Pleasure) denies even of pleasure that it is a good; for there are also shameful pleasures, and nothing shameful is good. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.103 | |
| A reaction: Socrates seems to have started this line of the thought, to argue that pleasure is not The Good. Stoics are more puritanical. Nothing counts as good if it is capable of being bad. Thus good pleasures are not good, which sounds odd. |
| 5967 | People need nothing except corn and water [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus praises ad nauseam the lines "For what need mortals save two things alone,/ Demeter's grain and draughts of water clear". | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1043e | |
| A reaction: "Oh, reason not the need!" says King Lear. The remark shows the close affinity of stoicism and cynicism, as the famous story of Diogenes is that he threw away his drinking cup when he realised you could drink with your hands. |
| 5966 | All virtue is good, but not always praised (as in not lusting after someone ugly) [Chrysippus] |
| Full Idea: Although deeds done in accordance with virtue are congenial, not all are cited as examples, such as courageously extending one's finger, or continently abstaining from a half-dead old woman, or not immediately agreeing that three is four. | |
| From: Chrysippus (fragments/reports [c.240 BCE], fr 211), quoted by Plutarch - 70: Stoic Self-contradictions 1038f | |
| A reaction: Presumably the point (so elegantly expressed - what a shame we have lost most of Chrysippus) is that virtue comes in degrees, even though its value is an absolute. The same has been said (by Russell and Bonjour) about self-evidence. |
| 20855 | Chrysippus says virtue can be lost (though Cleanthes says it is too secure for that) [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says that virtue can be lost, owing to drunkenness and excess of black bile, whereas Cleanthes says it cannot, because it consists in secure intellectual grasps, and it is worth choosing for its own sake. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.127 | |
| A reaction: Succumbing to drunkenness looks like evidence that you were not truly virtuous. Mental illness is something else. On the whole I agree the Cleanthes. |
| 5970 | Chrysippus says nothing is blameworthy, as everything conforms with the best nature [Chrysippus, by Plutarch] |
| Full Idea: Chrysippus has often written on the theme that there is nothing reprehensible or blameworthy in the universe since all things are accomplished in conformity with the best nature. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - 70: Stoic Self-contradictions 1051b | |
| A reaction: This is Leibniz's "best of all possible worlds", but deriving the idea from the rightness of nature rather than the perfection of God. Chrysippus has a more plausible ground than Leibniz, as for him nasty things follow from conscious choice. |
| 20842 | Rational animals begin uncorrupted, but externals and companions are bad influences [Chrysippus, by Diog. Laertius] |
| Full Idea: The rational animal is corrupted, sometimes because of the persuasiveness of external activities and sometimes because of the influence of companions. For the starting points provided by nature are uncorrupted. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.89 | |
| A reaction: If companions corrupt us, what corrupted the companions? Aren't we all in this together? And where do the 'external activities' originate? |
| 20856 | Justice, the law, and right reason are natural and not conventional [Chrysippus, by Diog. Laertius] |
| Full Idea: Chrysippus says (in On the Honourable) that justice is natural and not conventional, as are the law and right reason. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.128 | |
| A reaction: How does he explain variations in the law between different states? Presumably some of them have got it wrong. What is the criterion for deciding which laws are natural? |
| 4050 | We only allow voluntary euthanasia to someone who is both sane and crazed by pain [Kamisar] |
| Full Idea: It seems that voluntary euthanasia can only be carried out by someone who is both sane, and crazed by pain. | |
| From: Yale Kamisar (Against Euthanasia [1958], p.77) | |
| A reaction: A fair point, despite its obvious exaggeration. How much pain must someone experience before we permit them to choose euthanasia? |
| 4051 | People will volunteer for euthanasia because they think other people want them dead [Kamisar] |
| Full Idea: In the process of voluntary euthanasia we will sweep up some who are not really tired of life, but think others are tired of them. | |
| From: Yale Kamisar (Against Euthanasia [1958], p.78) | |
| A reaction: We could permit such choices. Or set up systems to eliminate such cases. |
| 1779 | We don't have obligations to animals as they aren't like us [Chrysippus, by Diog. Laertius] |
| Full Idea: We have no obligations of justice to other animals, because they are dissimilar to us. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.Ze.66 | |
| A reaction: "Dissimilar" begs questions. Some human beings don't seem much like me. How are we going to treat visiting aliens? |
| 20857 | Justice is irrelevant to animals, because they are too unlike us [Chrysippus, by Diog. Laertius] |
| Full Idea: There is no justice between us and other animals because of the dissimilarity between us and them. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.129 | |
| A reaction: [from lost On Justice Bk 1] What would he make of modern revelations about bonobos and chimpanzees? If there is great dissimilarity between some peoples, does that invalidate justice between them? He also said animals exist for our use. |
| 20812 | Covers are for shields, and sheaths for swords; likewise, all in the cosmos is for some other thing [Chrysippus] |
| Full Idea: Just as the cover was made for the sake of the shield, and the sheath for the sword, in the same way everything else except the cosmos was made for the sake of other things. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by M. Tullius Cicero - On the Nature of the Gods ('De natura deorum') 2.37 | |
| A reaction: Chrysippus was wise to stop at the cosmos. Similarly, religious teleology had better not ask about the purpose of God. What does he think pebbles are for? Nature is the source of stoic value, so it needs to be purposeful. |
| 21403 | The later Stoics identified the logos with an air-fire compound, called 'pneuma' [Chrysippus, by Long] |
| Full Idea: From Chrysippus onwards, the Stoics identified the logos throughout each world-cycle not with pure fire, but with a compound of fire and air, 'pneuma'. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by A.A. Long - Hellenistic Philosophy 4.4.2 | |
| A reaction: I suspect this was because breath is so vital to the human body. |
| 20828 | Fire is a separate element, not formed with others (as was previously believed) [Chrysippus, by Stobaeus] |
| Full Idea: In his theory fire is said independently to be an element, since it is not formed together with another one, whereas according to the earlier theory fire is formed with other elements. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by John Stobaeus - Anthology 1.10.16c | |
| A reaction: The point is that fire precedes the other elements, and is superior to them. |
| 5975 | Stoics say earth, air, fire and water are the primary elements [Chrysippus, by Plutarch] |
| Full Idea: The Stoics call the four bodies - earth and water and air and fire - primary elements. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE], fr 444) by Plutarch - 72: Against Stoics on common Conceptions 1085c | |
| A reaction: Elsewhere (fr 413) Chrysippus denies that they are all 'primary'. Essentially, though, he seems to be adopting the doctrine of Empedocles and Aristotle, in specific opposition to Epicurus' atomism. |
| 20819 | The past and the future subsist, but only the present exists [Chrysippus, by Plutarch] |
| Full Idea: When he wished to be subtle, Chrysippus wrote that the past part of time and the future part do not exist but subsist, and only the present exists. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - On Common Conceptions 1081f | |
| A reaction: [from lost On Void] I think I prefer the ontology of Idea 20818. Idea 20819 does not offer an epistemology. Is the present substantial enough to be known? The word 'subsist' is an ontological evasion (even though Russell briefly relied on it). |
| 20818 | The present does not exist, so our immediate experience is actually part past and part future [Chrysippus, by Plutarch] |
| Full Idea: Stoics do not allow a minimal time to exist, and do not want to have a partless 'now'; so what one thinks one has grasped as present is in part future and in part past. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Plutarch - On Common Conceptions 1081c | |
| A reaction: [from lost On Parts Bk3-5] I agree with the ontology here, but I take our grasp of the present to be very short-term memory of the past. I ignore special relativity. Chrysippus expressed two views about this; in the other one he was a Presentist. |
| 20821 | Time is continous and infinitely divisible, so there cannot be a wholly present time [Chrysippus, by Stobaeus] |
| Full Idea: Chrysippus says most clearly that no time is wholly present; for since the divisibility of continuous things is infinite, time as a whole is also subject to infinite divisibility by this method of division. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by John Stobaeus - Anthology 1.08.42 | |
| A reaction: But what is his reason for thinking that time is a continuous thing? There is a minimum time in quantum mechanics (the Planck Time), but do these quantum intervals overlap? Compare Idea 20819. |
| 3048 | Stoics say that God the creator is the perfection of all animals [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics say that God is an animal immortal, rational, perfect, and intellectual in his happiness, unsusceptible of any kind of evil, having a foreknowledge of the world; however, he is not the figure of a man, and is the creator of the universe. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.72 |
| 20773 | The origin of justice can only be in Zeus, and in nature [Chrysippus] |
| Full Idea: One can find no other starting point or origin for justice except the one derived from Zeus and that derived from the common nature; for everything like this must have that starting point, if we are going to say anything at all about good and bad things. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Plutarch - 70: Stoic Self-contradictions 1035c | |
| A reaction: [in lost 'On Gods' bk 3] This appears to offer two starting points, in the mind of Zeus, and in nature, though since nature is presumed to be rational the two may run together. Is Zeus the embodiment, or the unconscious source, or the maker of decrees? |
| 5965 | The source of all justice is Zeus and the universal nature [Chrysippus] |
| Full Idea: It is not possible to discover any other beginning of justice or any source for it other than that from Zeus and from the universal nature. | |
| From: Chrysippus (fragments/reports [c.240 BCE], fr 326), quoted by Plutarch - 70: Stoic Self-contradictions 1035c | |
| A reaction: If the source is 'universal nature', that could agree with Plato, but if the source is Zeus, then stoicism is a religion rather than a philosophy. |
| 3042 | Stoics teach that law is identical with right reason, which is the will of Zeus [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics teach that common law is identical with that right reason which pervades everything, being the same with Zeus, who is the regulator and chief manager of all existing things. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.1.53 |
| 1782 | Stoics teach that God is a unity, variously known as Mind, or Fate, or Jupiter [Chrysippus, by Diog. Laertius] |
| Full Idea: Stoics teach that God is unity, and that he is called Mind, and Fate, and Jupiter, and by many names besides. | |
| From: report of Chrysippus (fragments/reports [c.240 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 07.Ze.68 |
| 20830 | Death can't separate soul from body, because incorporeal soul can't unite with body [Chrysippus] |
| Full Idea: Death is a separation of soul from body. But nothing incorporeal can be separated from a body. For neither does anything incorporeal touch a body, and the soul touches and is separated from the body. Therefore the soul is not incorporeal. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by Tertullian - The Soul as an 'Astral Body' 5.3 | |
| A reaction: This is the classic interaction difficulty for substance dualist theories of mind. |
| 21404 | There is a rationale in terrible disasters; they are useful to the whole, and make good possible [Chrysippus] |
| Full Idea: The evil which occurs in terrible disasters has a rationale [logos] peculiar to itself: for in a sense it occurs in accordance with universal reason, and is not without usefulness in relation to the whole. For without it there could be no good. | |
| From: Chrysippus (fragments/reports [c.240 BCE]), quoted by A.A. Long - Hellenistic Philosophy 4.4.5 | |
| A reaction: [a quotation from Chrysippus. Plutarch, Comm Not 1065b] A nice question about any terrible disaster is whether it is in some way 'useful', if we take a broader view of things. Almost everything has a good aspect, from that perspective. |