45 ideas
224 | When questions are doubtful we should concentrate not on objects but on ideas of the intellect [Plato] |
Full Idea: Doubtful questions should not be discussed in terms of visible objects or in relation to them, but only with reference to ideas conceived by the intellect. | |
From: Plato (Parmenides [c.364 BCE], 135e) |
232 | Opposites are as unlike as possible [Plato] |
Full Idea: Opposites are as unlike as possible. | |
From: Plato (Parmenides [c.364 BCE], 159a) |
8937 | Plato's 'Parmenides' is the greatest artistic achievement of the ancient dialectic [Hegel on Plato] |
Full Idea: Plato's 'Parmenides' is the greatest artistic achievement of the ancient dialectic. | |
From: comment on Plato (Parmenides [c.364 BCE]) by Georg W.F.Hegel - Phenomenology of Spirit Pref 71 | |
A reaction: It is a long way from the analytic tradition of philosophy to be singling out a classic text for its 'artistic' achievement. Eventually we may even look back on, say, Kripke's 'Naming and Necessity' and see it in that light. |
8368 | A correct definition is what can be substituted without loss of meaning [Ducasse] |
Full Idea: A definition of a word is correct if the definition can be substituted for the word being defined in an assertion without in the least changing the meaning which the assertion is felt to have. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], §1) | |
A reaction: This sounds good, but a very bland and uninformative rephrasing would fit this account, without offering anything very helpful. The word 'this' could be substituted for a lot of object words. A 'blade' is 'a thing always attached to a knife handle'. |
13986 | Plato found antinomies in ideas, Kant in space and time, and Bradley in relations [Plato, by Ryle] |
Full Idea: Plato (in 'Parmenides') shows that the theory that 'Eide' are substances, and Kant that space and time are substances, and Bradley that relations are substances, all lead to aninomies. | |
From: report of Plato (Parmenides [c.364 BCE]) by Gilbert Ryle - Are there propositions? 'Objections' |
14150 | Plato's 'Parmenides' is perhaps the best collection of antinomies ever made [Russell on Plato] |
Full Idea: Plato's 'Parmenides' is perhaps the best collection of antinomies ever made. | |
From: comment on Plato (Parmenides [c.364 BCE]) by Bertrand Russell - The Principles of Mathematics §337 |
16150 | One is, so numbers exist, so endless numbers exist, and each one must partake of being [Plato] |
Full Idea: If one is, there must also necessarily be number - Necessarily - But if there is number, there would be many, and an unlimited multitude of beings. ..So if all partakes of being, each part of number would also partake of it. | |
From: Plato (Parmenides [c.364 BCE], 144a) | |
A reaction: This seems to commit to numbers having being, then to too many numbers, and hence to too much being - but without backing down and wondering whether numbers had being after all. Aristotle disagreed. |
229 | The one was and is and will be and was becoming and is becoming and will become [Plato] |
Full Idea: The one was and is and will be and was becoming and is becoming and will become. | |
From: Plato (Parmenides [c.364 BCE], 155d) |
21821 | Plato's Parmenides has a three-part theory, of Primal One, a One-Many, and a One-and-Many [Plato, by Plotinus] |
Full Idea: The Platonic Parmenides is more exact [than Parmenides himself]; the distinction is made between the Primal One, a strictly pure Unity, and a secondary One which is a One-Many, and a third which is a One-and-Many. | |
From: report of Plato (Parmenides [c.364 BCE]) by Plotinus - The Enneads 5.1.08 | |
A reaction: Plotinus approves of this three-part theory. Parmenides has the problem that the highest Being contains no movement. By placing the One outside Being you can give it powers which an existent thing cannot have. Cf the concept of God. |
221 | Absolute ideas, such as the Good and the Beautiful, cannot be known by us [Plato] |
Full Idea: The absolute good and the beautiful and all which we conceive to be absolute ideas are unknown to us. | |
From: Plato (Parmenides [c.364 BCE], 134c) |
227 | You must always mean the same thing when you utter the same name [Plato] |
Full Idea: You must always mean the same thing when you utter the same name. | |
From: Plato (Parmenides [c.364 BCE], 147d) |
223 | If you deny that each thing always stays the same, you destroy the possibility of discussion [Plato] |
Full Idea: If a person denies that the idea of each thing is always the same, he will utterly destroy the power of carrying on discussion. | |
From: Plato (Parmenides [c.364 BCE], 135c) |
210 | It would be absurd to think there were abstract Forms for vile things like hair, mud and dirt [Plato] |
Full Idea: Are there abstract ideas for such things as hair, mud and dirt, which are particularly vile and worthless? That would be quite absurd. | |
From: Plato (Parmenides [c.364 BCE], 130d) |
16151 | Plato moves from Forms to a theory of genera and principles in his later work [Plato, by Frede,M] |
Full Idea: It seems to me that Plato in the later dialogues, beginning with the second half of 'Parmenides', wants to substitute a theory of genera and theory of principles that constitute these genera for the earlier theory of forms. | |
From: report of Plato (Parmenides [c.364 BCE]) by Michael Frede - Title, Unity, Authenticity of the 'Categories' V | |
A reaction: My theory is that the later Plato came under the influence of the brilliant young Aristotle, and this idea is a symptom of it. The theory of 'principles' sounds like hylomorphism to me. |
211 | If admirable things have Forms, maybe everything else does as well [Plato] |
Full Idea: It is troubling that if admirable things have abstract ideas, then perhaps everything else must have ideas as well. | |
From: Plato (Parmenides [c.364 BCE], 130d) |
228 | Greatness and smallness must exist, to be opposed to one another, and come into being in things [Plato] |
Full Idea: These two ideas, greatness and smallness, exist, do they not? For if they did not exist, they could not be opposites of one another, and could not come into being in things. | |
From: Plato (Parmenides [c.364 BCE], 149e) |
219 | If absolute ideas existed in us, they would cease to be absolute [Plato] |
Full Idea: None of the absolute ideas exists in us, because then it would no longer be absolute. | |
From: Plato (Parmenides [c.364 BCE], 133c) |
220 | The concept of a master includes the concept of a slave [Plato] |
Full Idea: Mastership in the abstract is mastership of slavery in the abstract. | |
From: Plato (Parmenides [c.364 BCE], 133e) |
218 | Participation is not by means of similarity, so we are looking for some other method of participation [Plato] |
Full Idea: Participation is not by means of likeness, so we must seek some other method of participation. | |
From: Plato (Parmenides [c.364 BCE], 133a) |
212 | The whole idea of each Form must be found in each thing which participates in it [Plato] |
Full Idea: The whole idea of each form (of beauty, justice etc) must be found in each thing which participates in it. | |
From: Plato (Parmenides [c.364 BCE], 131a) |
213 | Each idea is in all its participants at once, just as daytime is a unity but in many separate places at once [Plato] |
Full Idea: Just as day is in many places at once, but not separated from itself, so each idea might be in all its participants at once. | |
From: Plato (Parmenides [c.364 BCE], 131b) |
216 | If things are made alike by participating in something, that thing will be the absolute idea [Plato] |
Full Idea: That by participation in which like things are made like, will be the absolute idea, will it not? | |
From: Plato (Parmenides [c.364 BCE], 132e) |
215 | If things partake of ideas, this implies either that everything thinks, or that everything actually is thought [Plato] |
Full Idea: If all things partake of ideas, must either everything be made of thoughts and everything thinks, or everything is thought, and so can't think? | |
From: Plato (Parmenides [c.364 BCE], 132c) |
214 | If absolute greatness and great things are seen as the same, another thing appears which makes them seem great [Plato] |
Full Idea: If you regard the absolute great and the many great things in the same way, will not another appear beyond, by which all these must appear to be great? | |
From: Plato (Parmenides [c.364 BCE], 132a) |
217 | Nothing can be like an absolute idea, because a third idea intervenes to make them alike (leading to a regress) [Plato] |
Full Idea: It is impossible for anything to be like an absolute idea, because a third idea will appear to make them alike, and if that is like anything, it will lead to another idea, and so on. | |
From: Plato (Parmenides [c.364 BCE], 133a) |
15851 | Parts must belong to a created thing with a distinct form [Plato] |
Full Idea: The part would not be the part of many things or all, but of some one character ['ideas'] and of some one thing, which we call a 'whole', since it has come to be one complete [perfected] thing composed [created] of all. | |
From: Plato (Parmenides [c.364 BCE], 157d) | |
A reaction: A serious shot by Plato at what identity is. Harte quotes it (125) and shows that 'character' is Gk 'idea', and 'composed' will translate as 'created'. 'Form' links this Platonic passage to Aristotle's hylomorphism. |
15846 | In Parmenides, if composition is identity, a whole is nothing more than its parts [Plato, by Harte,V] |
Full Idea: At the heart of the 'Parmenides' puzzles about composition is the thesis that composition is identity. Considered thus, a whole adds nothing to an ontology that already includes its parts | |
From: report of Plato (Parmenides [c.364 BCE]) by Verity Harte - Plato on Parts and Wholes 2.5 | |
A reaction: There has to be more to a unified identity that mere proximity of the parts. When do parts come together, and when do they actually 'compose' something? |
15849 | Plato says only a one has parts, and a many does not [Plato, by Harte,V] |
Full Idea: In 'Parmenides' it is argued that a part cannot be part of a many, but must be part of something one. | |
From: report of Plato (Parmenides [c.364 BCE], 157c) by Verity Harte - Plato on Parts and Wholes 3.2 | |
A reaction: This looks like the right way to go with the term 'part'. We presuppose a unity before we even talk of its parts, so we can't get into contradictions and paradoxes about their relationships. |
15850 | Anything which has parts must be one thing, and parts are of a one, not of a many [Plato] |
Full Idea: The whole of which the parts are parts must be one thing composed of many; for each of the parts must be part, not of a many, but of a whole. | |
From: Plato (Parmenides [c.364 BCE], 157c) | |
A reaction: This is a key move of metaphysics, and we should hang on to it. The other way madness lies. |
13259 | It seems that the One must be composed of parts, which contradicts its being one [Plato] |
Full Idea: The One must be composed of parts, both being a whole and having parts. So on both grounds the One would thus be many and not one. But it must be not many, but one. So if the One will be one, it will neither be a whole, nor have parts. | |
From: Plato (Parmenides [c.364 BCE], 137c09), quoted by Kathrin Koslicki - The Structure of Objects 5.2 | |
A reaction: This is the starting point for Plato's metaphysical discussion of objects. It seems to begin a line of thought which is completed by Aristotle, surmising that only an essential structure can bestow identity on a bunch of parts. |
15847 | Two things relate either as same or different, or part of a whole, or the whole of the part [Plato] |
Full Idea: Everything is surely related to everything as follows: either it is the same or different; or, if it is not the same or different, it would be related as part to whole or as whole to part. | |
From: Plato (Parmenides [c.364 BCE], 146b) | |
A reaction: This strikes me as a really helpful first step in trying to analyse the nature of identity. Two things are either two or (actually) one, or related mereologically. |
7628 | Broad rejects the inferential component of the representative theory [Broad, by Maund] |
Full Idea: Broad, one of the most important modern defenders of the representative theory of perception, explicitly rejects the inferential component of the theory. | |
From: report of C.D. Broad (Mind and Its Place in Nature [1925]) by Barry Maund - Perception Ch.1 | |
A reaction: Since the supposed inferences happen much too quickly to be conscious, it is hard to see how we could distinguish an inference from an interpretation mechanism. Personally I interpret things long before the question of truth arises. |
222 | Only a great person can understand the essence of things, and an even greater person can teach it [Plato] |
Full Idea: Only a man of very great natural gifts will be able to understand that everything has a class and absolute essence, and an even more wonderful man can teach this. | |
From: Plato (Parmenides [c.364 BCE], 135a) |
225 | The unlimited has no shape and is endless [Plato] |
Full Idea: The unlimited partakes neither of the round nor of the straight, because it has no ends nor edges. | |
From: Plato (Parmenides [c.364 BCE], 137e) |
233 | Some things do not partake of the One [Plato] |
Full Idea: The others cannot partake of the one in any way; they can neither partake of it nor of the whole. | |
From: Plato (Parmenides [c.364 BCE], 159d) | |
A reaction: Compare Idea 231 |
2062 | The only movement possible for the One is in space or in alteration [Plato] |
Full Idea: If the One moves it either moves spatially or it is altered, since these are the only motions. | |
From: Plato (Parmenides [c.364 BCE], 138b) |
231 | Everything partakes of the One in some way [Plato] |
Full Idea: The others are not altogether deprived of the one, for they partake of it in some way. | |
From: Plato (Parmenides [c.364 BCE], 157c) | |
A reaction: Compare Idea 233. |
8367 | Causation is defined in terms of a single sequence, and constant conjunction is no part of it [Ducasse] |
Full Idea: The correct definition of the causal relation is to be framed in terms of one single case of sequence, and constancy of conjunction is therefore no part of it. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], Intro) | |
A reaction: This is the thesis of Ducasse's paper. I immediately warm to it. I take constant conjunction to be a consequence and symptom of causation, not its nature. There is a classic ontology/epistemology confusion to be avoided here. |
8372 | We see what is in common between causes to assign names to them, not to perceive them [Ducasse] |
Full Idea: The part of a generalization concerning what is common to one individual concrete event and the causes of certain other events of the same kind is involved in the mere assigning of a name to the cause and its effect, but not in the perceiving them. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], §5) | |
A reaction: A nice point, that we should keep distinct the recognition of a cause, and the assigning of a general name to it. Ducasse is claiming that we can directly perceive singular causation. |
8369 | Causes are either sufficient, or necessary, or necessitated, or contingent upon [Ducasse] |
Full Idea: There are four causal connections: an event is sufficient for another if it is its cause; an event is necessary for another if it is a condition for it; it is necessitated by another if it is an effect; it is contingent upon another if it is a resultant. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], §2) | |
A reaction: An event could be a condition for another without being necessary. He seems to have missed the indispensable aspect of a necessary condition. |
8373 | When a brick and a canary-song hit a window, we ignore the canary if we are interested in the breakage [Ducasse] |
Full Idea: If a brick and the song of a canary strike a window, which breaks....we can truly say that the song of the canary had nothing to do with it, that is, in so far as what occurred is viewed merely as a case of breakage of window. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], §5) | |
A reaction: This is the germ of Davidson's view, that causation is entirely dependent on the mode of description, rather than being an actual feature of reality. If one was interested in the sound of the breakage, the canary would become relevant. |
8370 | A cause is a change which occurs close to the effect and just before it [Ducasse] |
Full Idea: The cause of the particular change K was such particular change C as alone occurred in the immediate environment of K immediately before. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], §3) | |
A reaction: The obvious immediately difficulty would be overdetermination, as when it rains while I am watering my garden. The other problem would coincidence, as when I clap my hands just before a bomb goes off. |
8371 | Recurrence is only relevant to the meaning of law, not to the meaning of cause [Ducasse] |
Full Idea: The supposition of recurrence is wholly irrelevant to the meaning of cause: that supposition is relevant only to the meaning of law. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], §4) | |
A reaction: This sounds plausible, especially if our notion of laws of nature is built up from a series of caused events. But we could just have an ontology of 'similar events', out of which we build laws, and 'causation' could drop out (á la Russell). |
8374 | We are interested in generalising about causes and effects purely for practical purposes [Ducasse] |
Full Idea: We are interested in causes and effects primarily for practical purposes, which needs generalizations; so the interest of concrete individual facts of causation is chiefly an indirect one, as raw material for generalizations. | |
From: Curt Ducasse (Nature and Observability of Causal Relations [1926], §6) | |
A reaction: A nice explanation of why, if causation is fundamentally about single instances, people seem so interested in generalisations and laws. We want to predict, and we want to explain, and we want to intervene. |
234 | We couldn't discuss the non-existence of the One without knowledge of it [Plato] |
Full Idea: There must be knowledge of the one, or else not even the meaning of the words 'if the one does not exist' would be known. | |
From: Plato (Parmenides [c.364 BCE], 160d) |