4 ideas
10051 | The axiom of infinity is not a truth of logic, and its adoption is an abandonment of logicism [Kneale,W and M] |
Full Idea: There is something profoundly unsatisfactory about the axiom of infinity. It cannot be described as a truth of logic in any reasonable use of that phrase, and so the introduction of it as a primitive proposition amounts to the abandonment of logicism. | |
From: W Kneale / M Kneale (The Development of Logic [1962], XI.2) | |
A reaction: It seems that the axiom is essentially empirical, and it certainly makes an existential claim which seems to me (intuitively) to have nothing to do with logic at all. |
14082 | No sortal could ever exactly pin down which set of particles count as this 'cup' [Schaffer,J] |
Full Idea: Many decent candidates could the referent of this 'cup', differing over whether outlying particles are parts. No further sortal I could invoke will be selective enough to rule out all but one referent for it. | |
From: Jonathan Schaffer (Deflationary Metaontology of Thomasson [2009], 3.1 n8) | |
A reaction: I never had much faith in sortals for establishing individual identity, so this point comes as no surprise. The implication is strongly realist - that the cup has an identity which is permanently beyond our capacity to specify it. |
14081 | Identities can be true despite indeterminate reference, if true under all interpretations [Schaffer,J] |
Full Idea: There can be determinately true identity claims despite indeterminate reference of the terms flanking the identity sign; these will be identity claims true under all admissible interpretations of the flanking terms. | |
From: Jonathan Schaffer (Deflationary Metaontology of Thomasson [2009], 3.1) | |
A reaction: In informal contexts there might be problems with the notion of what is 'admissible'. Is 'my least favourite physical object' admissible? |
2685 | The Greek 'philia' covers all good and fruitful relationships [Cooper,JM] |
Full Idea: The Greek 'philia' is much wider than our "friendship"; it includes family relationships, and business relationships and membership of institutions. | |
From: John M. Cooper (Aristotle on Friendship [1977], p.301) |