15537
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If cats are vague, we deny that the many cats are one, or deny that the one cat is many [Lewis]
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Full Idea:
To deny that there are many cats on the mat (because removal of a few hairs seems to produce a new one), we must either deny that the many are cats, or else deny that the cats are many. ...I think both alternatives lead to successful solutions.
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From:
David Lewis (Many, but almost one [1993], 'The paradox')
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A reaction:
He credits the problem to Geach (and Tibbles), and says it is the same as Unger's 'problem of the many' (Idea 15536).
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16614
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Matter and form give true unity; subject and accident is just unity 'per accidens' [Duns Scotus]
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Full Idea:
From matter and form comes one thing per se. This is not so for subject and accident. Matter and form are instrinsic causes of a composite being, but whiteness and a human being are not. Humans can exist without whiteness, so it is one thing per accidens.
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From:
John Duns Scotus (Oxford Commentary on Sentences [1301], II.12.1.14), quoted by Robert Pasnau - Metaphysical Themes 1274-1671
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A reaction:
This isn't much of a theory, but at least it is focusing on an interesting question, and the distinction between genuinely unified, and unified by chance. Compare a loving couple with siblings who hate each other.
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15539
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Basic to pragmatics is taking a message in a way that makes sense of it [Lewis]
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Full Idea:
The cardinal principle of pragmatics is that the right way to take what is said, if at all possible, is the way that makes sense of the message.
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From:
David Lewis (Many, but almost one [1993], 'A better solution')
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A reaction:
Thus when someone misuses a word, suggesting nonsense, we gloss over it, often without even mentioning it, because the underlying sense is obvious. A good argument for the existence of propositions. Lewis doesn't mention truth.
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7903
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The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna]
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Full Idea:
The six perfections are of giving, morality, patience, vigour, meditation, and wisdom.
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From:
Nagarjuna (Mahaprajnaparamitashastra [c.120], 88)
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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').
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