9 ideas
23367 | Even pointing a finger should only be done for a reason [Epictetus] |
Full Idea: Philosophy says it is not right even to stretch out a finger without some reason. | |
From: Epictetus (fragments/reports [c.57], 15) | |
A reaction: The key point here is that philosophy concerns action, an idea on which Epictetus is very keen. He rather despise theory. This idea perfectly sums up the concept of the wholly rational life (which no rational person would actually want to live!). |
10153 | In everyday language, truth seems indefinable, inconsistent, and illogical [Tarski] |
Full Idea: In everyday language it seems impossible to define the notion of truth or even to use this notion in a consistent manner and in agreement with the laws of logic. | |
From: Alfred Tarski (works [1936]), quoted by Feferman / Feferman - Alfred Tarski: life and logic Int III | |
A reaction: [1935] See Logic|Theory of Logic|Semantics of Logic for Tarski's approach to truth. |
19141 | Tarski thought axiomatic truth was too contingent, and in danger of inconsistencies [Tarski, by Davidson] |
Full Idea: Tarski preferred an explicit definition of truth to axioms. He says axioms have a rather accidental character, only a definition can guarantee the continued consistency of the system, and it keeps truth in harmony with physical science and physicalism. | |
From: report of Alfred Tarski (works [1936]) by Donald Davidson - Truth and Predication 2 n2 | |
A reaction: Davidson's summary, gleaned from various sources in Tarski. A big challenge for modern axiom systems is to avoid inconsistency, which is extremely hard to do (given that set theory is not sure of having achieved it). |
10048 | There is no clear boundary between the logical and the non-logical [Tarski] |
Full Idea: No objective grounds are known to me which permit us to draw a sharp boundary between the two groups of terms, the logical and the non-logical. | |
From: Alfred Tarski (works [1936]), quoted by Alan Musgrave - Logicism Revisited §3 | |
A reaction: Musgrave is pointing out that this is bad news if you want to 'reduce' something like arithmetic to logic. 'Logic' is a vague object. |
10694 | Logical consequence is when in any model in which the premises are true, the conclusion is true [Tarski, by Beall/Restall] |
Full Idea: Tarski's 1936 definition of logical consequence is that in any model in which the premises are true, the conclusion is true too (so that no model can make the conclusion false). | |
From: report of Alfred Tarski (works [1936]) by JC Beall / G Restall - Logical Consequence 3 | |
A reaction: So the general idea is that a logical consequence is distinguished by being unstoppable. Sounds good. But then we have monotonic and non-monotonic logics, which (I'm guessing) embody different notions of consequence. |
10479 | Logical consequence: true premises give true conclusions under all interpretations [Tarski, by Hodges,W] |
Full Idea: Tarski's definition of logical consequence (1936) is that in a fully interpreted formal language an argument is valid iff under any allowed interpretation of its nonlogical symbols, if the premises are true then so is the conclusion. | |
From: report of Alfred Tarski (works [1936]) by Wilfrid Hodges - Model Theory 3 | |
A reaction: The idea that you can only make these claims 'under an interpretation' seems to have had a huge influence on later philosophical thinking. |
10157 | Tarski improved Hilbert's geometry axioms, and without set-theory [Tarski, by Feferman/Feferman] |
Full Idea: Tarski found an elegant new axiom system for Euclidean geometry that improved Hilbert's earlier version - and he formulated it without the use of set-theoretical notions. | |
From: report of Alfred Tarski (works [1936]) by Feferman / Feferman - Alfred Tarski: life and logic Ch.9 |
541 | Virtue comes more from habit than character [Critias] |
Full Idea: More men are good through habit than through character. | |
From: Critias (fragments/reports [c.440 BCE], B09), quoted by John Stobaeus - Anthology 3.29.41 |
542 | Fear of the gods was invented to discourage secret sin [Critias] |
Full Idea: When the laws forbade men to commit open crimes of violence, and they began to do them in secret, a wise and clever man invented fear of the gods for mortals, to frighten the wicked, even if they sin in secret. | |
From: Critias (fragments/reports [c.440 BCE], B25), quoted by Sextus Empiricus - Against the Professors (six books) 9.54 |