16 ideas
17818 | How many? must first partition an aggregate into sets, and then logic fixes its number [Yourgrau] |
Full Idea: We want to know How many what? You must first partition an aggregate into parts relevant to the question, where no partition is privileged. How the partitioned set is to be numbered is bound up with its unique members, and follows from logic alone. | |
From: Palle Yourgrau (Sets, Aggregates and Numbers [1985], 'New Problem') | |
A reaction: [Compressed wording of Yourgrau's summary of Frege's 'relativity argument'] Concepts do the partitioning. Yourgau says this fails, because the same argument applies to the sets themselves, as well as to the original aggregates. |
17822 | Nothing is 'intrinsically' numbered [Yourgrau] |
Full Idea: Nothing at all is 'intrinsically' numbered. | |
From: Palle Yourgrau (Sets, Aggregates and Numbers [1985], 'What the') | |
A reaction: Once you are faced with distinct 'objects' of some sort, they can play the role of 'unit' in counting, so his challenge is that nothing is 'intrinsically' an object, which is the nihilism explored by Unger, Van Inwagen and Merricks. Aristotle disagrees... |
17817 | Defining 'three' as the principle of collection or property of threes explains set theory definitions [Yourgrau] |
Full Idea: The Frege-Maddy definition of number (as the 'property' of being-three) explains why the definitions of Von Neumann, Zermelo and others work, by giving the 'principle of collection' that ties together all threes. | |
From: Palle Yourgrau (Sets, Aggregates and Numbers [1985], 'A Fregean') | |
A reaction: [compressed two or three sentences] I am strongly in favour of the best definition being the one which explains the target, rather than just pinning it down. I take this to be Aristotle's view. |
17815 | We can't use sets as foundations for mathematics if we must await results from the upper reaches [Yourgrau] |
Full Idea: Sets could hardly serve as a foundation for number theory if we had to await detailed results in the upper reaches of the edifice before we could make our first move. | |
From: Palle Yourgrau (Sets, Aggregates and Numbers [1985], 'Two') |
17821 | You can ask all sorts of numerical questions about any one given set [Yourgrau] |
Full Idea: We can address a set with any question at all that admits of a numerical reply. Thus we can ask of {Carter, Reagan} 'How many feet do the members have?'. | |
From: Palle Yourgrau (Sets, Aggregates and Numbers [1985], 'On Numbering') | |
A reaction: This is his objection to the Fregean idea that once you have fixed the members of a set, you have thereby fixed the unique number that belongs with the set. |
6649 | Chomsky now says concepts are basically innate, as well as syntax [Chomsky, by Lowe] |
Full Idea: Chomsky now contends that not only the syntax of natural language but also the concepts expressible in it have an innate basis. | |
From: report of Noam Chomsky (Chomsky on himself [1994]) by E.J. Lowe - Introduction to the Philosophy of Mind Ch.7 n25 | |
A reaction: This seems to follow Fodor, who has been mocked for implying that we have an innate idea of a screwdriver etc. Note that Chomsky says concepts have an innate 'basis'. This fits well with modern (cautious) rationalism, with which I am happy. |
8239 | If the King likes music then there is hope for the state [Mengzi (Mencius)] |
Full Idea: If the King has a great fondness for music, then perhaps there is hope for the state of Ch'i. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
A reaction: This seems to be Shakespeare's attitude to music as well. The general idea must be that love of music requires a selfless state of mind, where the mind revels in the beauty of something outside of itself. Respect is the desirable result. |
23398 | Human nature is naturally compassionate and good (as a 'sprout'), but people may not be good [Mengzi (Mencius), by Norden] |
Full Idea: Mengzi does not claim that humans are innately good; he claims that human nature is innately good. …He says that 'the heart of compassion' (manifested when anyone sees a child about to fall into a well) is the 'sprout of benevolence'. | |
From: report of Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE]) by Bryan van Norden - Intro to Classical Chinese Philosophy 6.II | |
A reaction: There is a nice distinction here between the 'sprout' of human nature and the finished product. Seeds have the potential to produce tall healthy plants, but circumstances can warp them. |
23400 | Righteousness is extending the unthinkable, to reveal what must be done [Mengzi (Mencius)] |
Full Idea: People all have things they will not do. To extend this reaction to that which they will do is righteousness. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 7B31), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.IV | |
A reaction: Very nice! Kekes points out the enormous importance of unthinkable deeds. Depravity is when the unthinkable gradually begins to look possible, which is probably a social phenomenon, a creeping cancer in a culture. |
23399 | Each correct feeling relies on an underlying virtue [Mengzi (Mencius)] |
Full Idea: The heart of compassion is benevolence. The heart of disdain is righteousness. The heart of respect is propriety. The heart of approval and disapproval is wisdom. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 6A6), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.III | |
A reaction: 'Disdain' seems to be the response to anyone who is disrespectful. Note that wisdom concerns judgements. Respect seems to be more of a social convention than an actual concern for others. |
8235 | Should a coward who ran fifty paces from a battle laugh at another who ran a hundred? [Mengzi (Mencius)] |
Full Idea: If two soldiers were fleeing from a battle, and one stopped after a hundred paces and the other stopped after a fifty paces, what would you think if the latter, as one who only ran fifty paces, were to laugh at the former who ran a hundred? | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.3) | |
A reaction: A nice illustration, in my view, of the universality of truths about human virtue. In no culture would this laughter be appropriate. Nevertheless, there must be degrees of dishonour. Better to flee than join in with the likely winners. |
8240 | A true king shares his pleasure with the people [Mengzi (Mencius)] |
Full Idea: If you shared your enjoyment of music or of hunting with the people, you would be a true King. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
A reaction: I suspect that this is a great truth for dictators and traditional monarchs. One pictures the successful ones attending public entertainments, and allowing the public to see their own. Tyrants keep entertainment private. Nero is a counterexample! |
8237 | Extend the treatment of the old and young in your family to the rest of society [Mengzi (Mencius)] |
Full Idea: Treat the aged of your own family in a manner befitting their venerable age and extend this treatment to the aged of other families. Treat your own young in a manner befitting their tender age, and extend this to the young of other families. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: This seems to me to articulate the ideal of communitarianism very nicely. Morality is not just about healthy adults in war and peace. It must include the children and the old. The values of the family are above the values of contracts and calculations. |
8241 | Only put someone to death if the whole population believes it is deserved [Mengzi (Mencius)] |
Full Idea: When close attendants say a man deserves death, do not listen; when all the councillors say so, do not listen; when everyone says so, have the case investigated. If he is guilty, put him to death; he was put to death by the whole country. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.7) | |
A reaction: The jury system is a gesture in this direction. Compare Idea 95. In Mencius's time, no doubt, everyone believed that capital punishment was sometimes right. Nowadays, when many people (e.g. me) reject it, the procedure won't work. |
8238 | Seeking peace through war is like looking for fish up a tree [Mengzi (Mencius)] |
Full Idea: Your desire to extend your territory by war, in order to bring peace, is like looking for fish by climbing a tree. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: Mencius had a flair for analogies. Just occasionally I suppose he might be wrong on this point, but I would think that experiments in the laboratory of history have shown that he is right in nearly all cases. |
8236 | Avoid the animals you are going to eat, as it is hard once you have got to know them [Mengzi (Mencius)] |
Full Idea: Once a gentleman has seen animals alive, he cannot bear to see them die, and once having heard their cry, he cannot bear to eat their flesh. That is why the gentleman keeps his distance from the kitchen. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: If you applied this to a Gestapo officer and his victims, it would obviously be the epitome of wickedness. But it is complex. Compassion is expected when we encounter suffering, but we are not obliged to seek out suffering. Or are we? |