8 ideas
| 1403 | A rational donkey would starve to death between two totally identical piles of hay [Buridan, by PG] |
| Full Idea: A rational donkey faced with two totally identical piles of hay would be unable to decide which one to eat first, and would therefore starve to death | |
| From: report of Jean Buridan (talk [1338]) by PG - Db (ideas) | |
| A reaction: also De Caelo 295b32 (Idea 19740). |
| 10528 | Definitions concern how we should speak, not how things are [Fine,K] |
| Full Idea: Our concern in giving a definition is not to say how things are by to say how we wish to speak | |
| From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.310) | |
| A reaction: This sounds like an acceptable piece of wisdom which arises out of analytical and linguistic philosophy. It puts a damper on the Socratic dream of using definition of reveal the nature of reality. |
| 10529 | If Hume's Principle can define numbers, we needn't worry about its truth [Fine,K] |
| Full Idea: Neo-Fregeans have thought that Hume's Principle, and the like, might be definitive of number and therefore not subject to the usual epistemological worries over its truth. | |
| From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.310) | |
| A reaction: This seems to be the underlying dream of logicism - that arithmetic is actually brought into existence by definitions, rather than by truths derived from elsewhere. But we must be able to count physical objects, as well as just counting numbers. |
| 10530 | Hume's Principle is either adequate for number but fails to define properly, or vice versa [Fine,K] |
| Full Idea: The fundamental difficulty facing the neo-Fregean is to either adopt the predicative reading of Hume's Principle, defining numbers, but inadequate, or the impredicative reading, which is adequate, but not really a definition. | |
| From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.312) | |
| A reaction: I'm not sure I understand this, but the general drift is the difficulty of building a system which has been brought into existence just by definition. |
| 7906 | When the Buddha reached the highest level of insight, he could detect no self in the world [Ashvaghosha] |
| Full Idea: The great Buddha passed through the eight stages of Transic insight, and quickly reached their highest point. From the summit of the world downwards he could detect no self anywhere. | |
| From: Ashvaghosha (Buddhacarita [c.50], XIV) | |
| A reaction: In the manner of Nietzsche, I am inclined to say that they find what they want to find, because that is their value. They want to get rid of the self, and dream of a mode in which existence continues without it. Is Buddhism opposed to human life? |
| 10527 | An abstraction principle should not 'inflate', producing more abstractions than objects [Fine,K] |
| Full Idea: If an abstraction principle is going to be acceptable, then it should not 'inflate', i.e. it should not result in there being more abstracts than there are objects. By this mark Hume's Principle will be acceptable, but Frege's Law V will not. | |
| From: Kit Fine (Precis of 'Limits of Abstraction' [2005], p.307) | |
| A reaction: I take this to be motivated by my own intuition that abstract concepts had better be rooted in the world, or they are not worth the paper they are written on. The underlying idea this sort of abstraction is that it is 'shared' between objects. |
| 7904 | The first stage of trance is calm amidst applied and discursive thinking [Ashvaghosha] |
| Full Idea: The first stage of trance is calm amidst applied and discursive thinking. | |
| From: Ashvaghosha (Buddhacarita [c.50], V.11) | |
| A reaction: Personally I am not sure that I would want to go any further that the first stage, since the elimination of discursive thinking seems to me to be approaching death. To pursue intense thinking very calmly I take to be the ideal of all western philosophers. |
| 7905 | The Buddha sought ultimate reality and the final goal of existence in his meditations [Ashvaghosha] |
| Full Idea: Next the Boddhisatva, possessed of great skill in Transic meditation, put himself into a trance, intent on discerning both the ultimate reality of things and the final goal of existence. | |
| From: Ashvaghosha (Buddhacarita [c.50], XIV.2) | |
| A reaction: The ontological and teleological goals of the Buddha were identical to the goals of the ancient Greek philosophers, and even we have teleological aims in our study of evolution. I would expect better results from the western approach. |