8 ideas
| 15045 | The big issue since the eighteenth century has been: what is Reason? Its effect, limits and dangers? [Foucault] |
| Full Idea: I think the central issue of philosophy and critical thought since the eighteenth century has always been, still is, and will, I hope, remain the question: What is this Reason that we use? What are its historical effects? What are its limits and dangers? | |
| From: Michel Foucault (Space, Knowledge and Power (interview) [1982], p.358) | |
| A reaction: One can hardly deny the fairness of the question, but I hope that won't prevent us from trying to be rational. Maybe logicians do a better job of clarifying reason than the political and historical speculations of Foucault? |
| 10911 | Part-whole is the key relation among truth-makers [Mulligan/Simons/Smith] |
| Full Idea: The most important (ontological) relations holding among truth-makers are the part and whole relations. | |
| From: Mulligan/Simons/Smith (Truth-makers [1984], §6) | |
| A reaction: Hence Peter Simons goes off and writes the best known book on mereology. Looks very promising to me. |
| 10906 | Moments (objects which cannot exist alone) may serve as truth-makers [Mulligan/Simons/Smith] |
| Full Idea: A 'moment' is an existentially dependent or non-self-sufficient object, that is, an object which is of such a nature that it cannot exist alone, ....... and we suggest that moments could serve as truth-makers. | |
| From: Mulligan/Simons/Smith (Truth-makers [1984], §2) | |
| A reaction: [These three writers invented the term 'truth-maker'] |
| 10907 | The truth-maker for a sentence may not be unique, or may be a combination, or several separate items [Mulligan/Simons/Smith] |
| Full Idea: A proposition may have a minimal truth-maker which is not unique, or a sentence may be made true by no single truth-maker but only by several jointly, or again only by several separately. | |
| From: Mulligan/Simons/Smith (Truth-makers [1984], §3) |
| 10909 | Truth-makers cannot be the designata of the sentences they make true [Mulligan/Simons/Smith] |
| Full Idea: Truth-makers cannot be the designata of the sentences they make true, because sentences with more than one truth-maker would then be ambiguous, and 'a' and 'a exists' would have the same designatum. | |
| From: Mulligan/Simons/Smith (Truth-makers [1984], §3) |
| 10912 | Despite negative propositions, truthmakers are not logical complexes, but ordinary experiences [Mulligan/Simons/Smith] |
| Full Idea: Because of negative propositions, investigators of truth-makers have said that they are special non-objectual entities with a logical complexity, but we think a theory is possible in which the truth relation is tied to ordinary and scientific experience. | |
| From: Mulligan/Simons/Smith (Truth-makers [1984], §6) |
| 10908 | Correspondence has to invoke facts or states of affairs, just to serve as truth-makers [Mulligan/Simons/Smith] |
| Full Idea: The correspondence theory of truth invokes a special category of non-objectual entities - facts, states of affairs, or whatever - simply to serve as truth-makers. | |
| From: Mulligan/Simons/Smith (Truth-makers [1984], §3) |
| 1590 | The just man does not harm his enemies, but benefits everyone [Plato] |
| Full Idea: First, Socrates, you told me justice is harming your enemies and helping your friends. But later it seemed that the just man, since everything he does is for someone's benefit, never harms anyone. | |
| From: Plato (Clitophon [c.372 BCE], 410b) | |
| A reaction: Socrates certainly didn't subscribe to the first view, which is the traditional consensus in Greek culture. In general Socrates agreed with the views later promoted by Jesus. |