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!). |
2676 | Didactic argument starts from the principles of the subject, not from the opinions of the learner [Aristotle] |
Full Idea: Didactic arguments are those which reason from the principles appropriate to each branch of learning and not from the opinions of the answerer (for he who is learning must take things on trust). | |
From: Aristotle (Sophistical Refutations [c.331 BCE], 165b01) |
2675 | Reasoning is a way of making statements which makes them lead on to other statements [Aristotle] |
Full Idea: Reasoning is based on certain statements made in such a way as necessarily to cause the assertion of things other than those statements and as a result of those statements. | |
From: Aristotle (Sophistical Refutations [c.331 BCE], 165a01) |
2677 | Dialectic aims to start from generally accepted opinions, and lead to a contradiction [Aristotle] |
Full Idea: Dialectical arguments are those which, starting from generally accepted opinions, reason to establish a contradiction. | |
From: Aristotle (Sophistical Refutations [c.331 BCE], 165b03) |
2674 | Competitive argument aims at refutation, fallacy, paradox, solecism or repetition [Aristotle] |
Full Idea: Those who compete and contend in argument aim at five objects: refutation, fallacy, paradox, solecism, and the reduction of one's opponent to a state of babbling, that is, making him say the same thing over and over again. | |
From: Aristotle (Sophistical Refutations [c.331 BCE], 165b15) |
16967 | 'Are Coriscus and Callias at home?' sounds like a single question, but it isn't [Aristotle] |
Full Idea: If you ask 'Are Coriscus and Callias at home or not at home?', whether they are both at home or not there, the number of propositions is more than one. For if the answer is true, it does not follow that the question is a single one. | |
From: Aristotle (Sophistical Refutations [c.331 BCE], 176a08) | |
A reaction: [compressed] Aristotle is saying that some questions should not receive a 'yes' or 'no' answer, because they are equivocal. Arthur Prior cites this passage, on 'and'. Ordinary use of 'and' need not be the logical use of 'and'. |
10710 | We accept substance, to avoid infinite backwards chains of meaning [Wittgenstein, by Potter] |
Full Idea: Wittgenstein is the most renowned modern proponent of substance, and argued that sense must be determinate ...and that any conceptual scheme which genuinely represents a world cannot contain infinite backward chains of meaning. | |
From: report of Ludwig Wittgenstein (works [1935]) by Michael Potter - Set Theory and Its Philosophy 03.3 | |
A reaction: This is a key idea for explaining the somewhat surprising revival of the notion of substance in modern times, when it appeared to have been buried by atomism in the seventeenth century. The new argument is a semantic one. |
16149 | Generic terms like 'man' are not substances, but qualities, relations, modes or some such thing [Aristotle] |
Full Idea: 'Man', and every generic term, denotes not an individual substance but a quality or relation or mode or something of the kind. | |
From: Aristotle (Sophistical Refutations [c.331 BCE], 179a01) | |
A reaction: This is Aristotle's denial that species constitutes the essence of anything. I take 'man' to be a categorisation of individuals, and is ontologically nothing at all in its own right. |
11840 | Only if two things are identical do they have the same attributes [Aristotle] |
Full Idea: It is only to things which are indistinguishable and one in essence [ousia] that all the same attributes are generally held to belong. | |
From: Aristotle (Sophistical Refutations [c.331 BCE], 179a37) | |
A reaction: This simply IS Leibniz's Law (to which I shall from now on quietly refer to as 'Aristotle's Law'). It seems that it just as plausible to translate 'ousia' as 'being' rather than 'essence'. 'Indistinguishable' and 'one in ousia' are not the same. |