5 ideas
10304 | Very few things in set theory remain valid in intuitionist mathematics [Bernays] |
Full Idea: Very few things in set theory remain valid in intuitionist mathematics. | |
From: Paul Bernays (On Platonism in Mathematics [1934]) |
10303 | Restricted Platonism is just an ideal projection of a domain of thought [Bernays] |
Full Idea: A restricted Platonism does not claim to be more than, so to speak, an ideal projection of a domain of thought. | |
From: Paul Bernays (On Platonism in Mathematics [1934], p.261) | |
A reaction: I have always found Platonism to be congenial when it talks of 'ideals', and ridiculous when it talks of a special form of 'existence'. Ideals only 'exist' because we idealise things. I may declare myself, after all, to be a Restricted Platonist. |
10306 | Mathematical abstraction just goes in a different direction from logic [Bernays] |
Full Idea: Mathematical abstraction does not have a lesser degree than logical abstraction, but rather another direction. | |
From: Paul Bernays (On Platonism in Mathematics [1934], p.268) | |
A reaction: His point is that the logicists seem to think that if you increasingly abstract from mathematics, you end up with pure logic. |
6457 | Sensations are mental, but sense-data could be mind-independent [Vesey] |
Full Idea: Whereas a sensation is by definition mental, a sense-datum might be mind-independent. | |
From: Godfrey Vesey (Collins Dictionary of Philosophy [1990], p.266) | |
A reaction: This seems to be what Russell is getting at in 1912, as he clearly separates sense-data from sensations. Discussions of sense-data always assume they are mental, which may make them redundant - but so might making them physical. |
7903 | The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna] |
Full Idea: The six perfections are of giving, morality, patience, vigour, meditation, and wisdom. | |
From: Nagarjuna (Mahaprajnaparamitashastra [c.120], 88) | |
A reaction: What is 'morality', if giving is not part of it? I like patience and vigour being two of the virtues, which immediately implies an Aristotelian mean (which is always what is 'appropriate'). |