5 ideas
21677 | How can the not-true fail to be false, or the not-false fail to be true? [Cicero] |
Full Idea: How can something that is not true not be false, or how can something that is not false not be true? | |
From: M. Tullius Cicero (On Fate ('De fato') [c.44 BCE], 16.38) | |
A reaction: We must at least distinguish between whether the contrary thing is not actually true, or whether we are prepared to assert that it is not true. The disjunction may seem to be a false dichotomy. 'He isn't good' may not entail 'he is evil'. |
8130 | Qualities of experience are just representational aspects of experience ('Representationalism') [Harman, by Burge] |
Full Idea: Harman defended what came to be known as 'representationalism' - the view that qualitative aspects of experience are nothing other than representational aspects. | |
From: report of Gilbert Harman (The Intrinsic Quality of Experience [1990]) by Tyler Burge - Philosophy of Mind: 1950-2000 p.459 | |
A reaction: Functionalists like Harman have a fairly intractable problem with the qualities of experience, and this may be clutching at straws. What does 'represent' mean? How is the representation achieved? Why that particular quale? |
21932 | 'Différance' is the interwoven history of each sign [Derrida, by Glendinning] |
Full Idea: What Derrida calls 'différance' can be understood as the movement through which every sign is 'constituted historically as a weave of differences'....This replacement for 'speech' in the 'origin' of the system is to avoid the circularity in structuralism. | |
From: report of Jacques Derrida (Différance [1982]) by Simon Glendinning - Derrida: A Very Short Introduction 5 | |
A reaction: [compressed] Struggling to grasp this. Some English words entirely change their meaning over time (e.g. buxom). Does the lost meaning remain part of the new meaning? If so, how? He also calls différance 'sameness which is not identical'. |
21667 | Oratory and philosophy are closely allied; orators borrow from philosophy, and ornament it [Cicero] |
Full Idea: There is a close alliance between the orator and the philosophical system of which I am a follower, since the orator borrows subtlely from the Academy, and repays the loan by giving to it a copious and flowing style and rhetorical ornament. | |
From: M. Tullius Cicero (On Fate ('De fato') [c.44 BCE], 02.03) | |
A reaction: It is a misundertanding to think that rhetoric and philosophy are seen as in necessary opposition. Philosophers just seemed to think that oratory works a lot better if it is truthful. |
21678 | If desire is not in our power then neither are choices, so we should not be praised or punished [Cicero] |
Full Idea: If the cause of desire is not situated within us, even desire itself is also not in our power. ...It follows that neither assent nor action is in our power. Hence there is no justice in either praise or blame, either honours or punishments. | |
From: M. Tullius Cicero (On Fate ('De fato') [c.44 BCE], 17.40) | |
A reaction: This is the view of 'old philosophers', but I'm unsure which ones. Cicero spurns this view. It is obvious that the causes of our desires are largely out of our control. Responsibility seems to concern what we do about our desires. |