66 ideas
23890 | For Plato true wisdom is supernatural [Plato, by Weil] |
Full Idea: It is evident that Plato regards true wisdom as something supernatural. | |
From: report of Plato (works [c.375 BCE]) by Simone Weil - God in Plato p.61 | |
A reaction: Taken literally, I assume this is wrong, but we can empathise with the thought. Wisdom has the feeling of rising above the level of mere knowledge, to achieve the overview I associate with philosophy. |
19336 | Wisdom involves the desire to achieve perfection [Leibniz] |
Full Idea: The wiser one is, the more one is determined to do that which is most perfect. | |
From: Gottfried Leibniz (On the Ultimate Origination of Things [1697], p.151) | |
A reaction: Debatable. 'Perfectionism' is a well-known vice in many areas of life. Life is short, and the demands on us are many. Skilled shortcuts and compromises are one hallmark of genius, and presumably also of wisdom. |
3060 | Plato never mentions Democritus, and wished to burn his books [Plato, by Diog. Laertius] |
Full Idea: Plato, who mentions nearly all the ancient philosophers, nowhere speaks of Democritus; he wished to burn all of his books, but was persuaded that it was futile. | |
From: report of Plato (works [c.375 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.7.8 |
13736 | Quinean metaphysics just lists the beings, which is a domain with no internal structure [Schaffer,J on Quine] |
Full Idea: The Quinean task in metaphysics is to say what exists. What exists forms the domain of quantification. The domain is a set (or class, or plurality) - it has no internal structure. In other words, the Quinean task is to list the beings. | |
From: comment on Willard Quine (works [1961]) by Jonathan Schaffer - On What Grounds What 1.1 | |
A reaction: I really warm to this thesis. The Quinean version is what you get when you think that logic is the best tool for explicating metaphysics. Schaffer goes on to say that the only real aim for Quine is the cardinality of what exists! |
23891 | Two contradictories force us to find a relation which will correlate them [Plato, by Weil] |
Full Idea: Where contradictions appear there is a correlation of contraries, which is relation. If a contradiction is imposed on the intelligence, it is forced to think of a relation to transform the contradiction into a correlation, which draws the soul higher. | |
From: report of Plato (works [c.375 BCE]) by Simone Weil - God in Plato p.70 | |
A reaction: A much better account of the dialectic than anything I have yet seen in Hegel. For the first time I see some sense in it. A contradiction is not a falsehood, and it must be addressed rather than side-stepped. A kink in the system, that needs ironing. |
3302 | Set theory is full of Platonist metaphysics, so Quine aimed to keep it separate from logic [Quine, by Benardete,JA] |
Full Idea: Quine has showed us how set theory - now recognised to be positively awash in Platonistic metaphysics - can and should be prevented from infecting logic proper. | |
From: report of Willard Quine (works [1961]) by José A. Benardete - Metaphysics: the logical approach Intro |
10211 | Quine wants V = L for a cleaner theory, despite the scepticism of most theorists [Quine, by Shapiro] |
Full Idea: Quine suggests that V = L be accepted in set theory because it makes for a cleaner theory, even though most set theorists are skeptical of V = L. | |
From: report of Willard Quine (works [1961]) by Stewart Shapiro - Philosophy of Mathematics Ch.1 | |
A reaction: Shapiro cites it as a case of a philosopher trying to make recommendations to mathematicians. Maddy supports Quine. |
3336 | Two things can never entail three things [Quine, by Benardete,JA] |
Full Idea: Two things can never entail three things. | |
From: report of Willard Quine (works [1961]) by José A. Benardete - Metaphysics: the logical approach Ch.17 |
8453 | If we had to name objects to make existence claims, we couldn't discuss all the real numbers [Quine] |
Full Idea: Since one wants to say that real numbers exist and yet one cannot name each of them, it is not unreasonable to relinquish the connection between naming an object and making an existence claim about it. | |
From: Willard Quine (works [1961]), quoted by Alex Orenstein - W.V. Quine Ch.2 | |
A reaction: One could say that same about people, such as 'the most recent citizen of Brazil'. Some sort of successful reference seems to be needed, such as 'the next prime beyond the biggest so far found'. Depends what your predicate is going to be. |
10311 | No sense can be made of quantification into opaque contexts [Quine, by Hale] |
Full Idea: Quine says that no good sense can be made of quantification into opaque contexts. | |
From: report of Willard Quine (works [1961]) by Bob Hale - Abstract Objects Ch.2 | |
A reaction: This is because poor old Quine was trapped in a world of language, and had lost touch with reality. I can quantify over the things you are thinking about, as long as you are thinking about things that can be quantified over. |
10538 | Finite quantification can be eliminated in favour of disjunction and conjunction [Quine, by Dummett] |
Full Idea: Quine even asserts that where we have no infinite domains, quantification can be eliminated in favour of finite disjunction and conjunction. | |
From: report of Willard Quine (works [1961]) by Michael Dummett - Frege Philosophy of Language (2nd ed) Ch.14 | |
A reaction: Thus ∃x is expressed as 'this or this or this...', and ∀ is expressed as 'this and this and this...' Dummett raises an eyebrow, but it sounds OK to me. |
10793 | Quine thought substitutional quantification confused use and mention, but then saw its nominalist appeal [Quine, by Marcus (Barcan)] |
Full Idea: Quine at first regarded substitutional quantification as incoherent, behind which there lurked use-mention confusions, but has over the years, given his nominalist dispositions, come to notice its appeal. | |
From: report of Willard Quine (works [1961]) by Ruth Barcan Marcus - Nominalism and Substitutional Quantifiers p.166 |
8466 | For Quine, intuitionist ontology is inadequate for classical mathematics [Quine, by Orenstein] |
Full Idea: Quine feels that the intuitionist's ontology of abstract objects is too slight to serve the needs of classical mathematics. | |
From: report of Willard Quine (works [1961]) by Alex Orenstein - W.V. Quine Ch.3 | |
A reaction: Quine, who devoted his life to the application of Ockham's Razor, decided that sets were an essential part of the ontological baggage (which made him, according to Orenstein, a 'reluctant Platonist'). Dummett defends intuitionism. |
8467 | Intuitionists only admit numbers properly constructed, but classical maths covers all reals in a 'limit' [Quine, by Orenstein] |
Full Idea: Intuitionists will not admit any numbers which are not properly constructed out of rational numbers, ...but classical mathematics appeals to the real numbers (a non-denumerable totality) in notions such as that of a limit | |
From: report of Willard Quine (works [1961]) by Alex Orenstein - W.V. Quine Ch.3 | |
A reaction: (See Idea 8454 for the categories of numbers). This is a problem for Dummett. |
7696 | Leibniz first asked 'why is there something rather than nothing?' [Leibniz, by Jacquette] |
Full Idea: The historical honour of having first raised the question "Why is there something rather than nothing?" belongs to Leibniz. | |
From: report of Gottfried Leibniz (On the Ultimate Origination of Things [1697]) by Dale Jacquette - Ontology Ch.3 | |
A reaction: I presume that people before Leibniz may well have had the thought, but not bothered to even articulate it, because there seemed nothing to say by way of answer, other than some reference to the inscrutable will of God. |
19341 | There must be a straining towards existence in the essence of all possible things [Leibniz] |
Full Idea: Since something rather than nothing exists, there is a certain urge for existence, or (so to speak) a straining toward existence in possible things or in possibility or essence itself; in a word, essence in and of itself strives for existence. | |
From: Gottfried Leibniz (On the Ultimate Origination of Things [1697], p.150) | |
A reaction: Thus 'essence precedes existence'. Not sure I understand this, but at least it places an active power at the root of everything (though Leibniz probably sees that as divine). The Big Bang triggered by a 'quantum fluctuation'? |
19428 | Because something does exist, there must be a drive in possible things towards existence [Leibniz] |
Full Idea: From the very fact that something exists rather than nothing, we recognise that there is in possible things, that is, in the very possibility or essence, a certain exigent need of existence, and, so to speak, some claim to existence. | |
From: Gottfried Leibniz (On the Ultimate Origination of Things [1697], p.347) | |
A reaction: I love the fact that Leibniz tried to explain why there is something rather than nothing. Bede Rundle and Dale Jacquette are similar heroes. As Leibniz tells us, contradictions have no claim to existence, but non-contradictions do. |
10667 | A logically perfect language could express all truths, so all truths must be logically expressible [Quine, by Hossack] |
Full Idea: Quine's test of ontological commitment says that anything that can be said truly at all must be capable of being said in a logically perfect language, so there must be a paraphrase of every truth into the language of logic. | |
From: report of Willard Quine (works [1961]) by Keith Hossack - Plurals and Complexes 2 | |
A reaction: A very nice statement of the Quinean view, much more persuasive than other statements I have encountered. I am suddenly almost converted to a doctrine I have hitherto despised. Isn't philosophy wonderful? |
16021 | Quine says we can expand predicates easily (ideology), but not names (ontology) [Quine, by Noonan] |
Full Idea: The highly intuitive methodological programme enunciated by Quine says that as our knowledge expands we should unhesitatingly expand our ideology, our stock of predicables, but should be much more wary about ontology, the name variables. | |
From: report of Willard Quine (works [1961]) by Harold Noonan - Identity §3 | |
A reaction: I suddenly embrace this as a crucial truth. This distinction allows you to expand on truths without expanding on reality. I would add that it is also crucial to distinguish properties from predicates. A new predicate isn't a new property. |
3325 | For Quine everything exists theoretically, as reference, predication and quantification [Quine, by Benardete,JA] |
Full Idea: Theoretical entities (which is everything, according to Quine) are postulated by us in a threefold fashion as an object (1) to which we refer, (2) of which we predicate, and (3) over which we quantify. | |
From: report of Willard Quine (works [1961]) by José A. Benardete - Metaphysics: the logical approach Ch.12 |
14502 | Plato's idea of 'structure' tends to be mathematically expressed [Plato, by Koslicki] |
Full Idea: 'Structure' tends to be characterized by Plato as something that is mathematically expressed. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects V.3 iv | |
A reaction: [Koslicki is drawing on Verity Harte here] |
8534 | Quine says the predicate of a true statement has no ontological implications [Quine, by Armstrong] |
Full Idea: Quine's doctrine is that the predicate of a true statement carries no ontological implications. | |
From: report of Willard Quine (works [1961]) by David M. Armstrong - Properties §1 | |
A reaction: Quine is ontologically committed to the subject of the statement (an object). The predicate seems to be an inseparable part of that object. Quine is, of course, a holist, so ontological commitment isn't judged in single statements. |
10295 | Quine suggests that properties can be replaced with extensional entities like sets [Quine, by Shapiro] |
Full Idea: Quine doubts the existence of properties, and, trying to be helpful, suggests that variables ranging over properties be replaced with variables ranging over respectable extensional entities like sets, so we can 'identify' a property with a singleton set. | |
From: report of Willard Quine (works [1961]) by Stewart Shapiro - Higher-Order Logic 2.1 | |
A reaction: This strikes me as a classic modern heresy, a slippery slope that loses all grip on what a property is, replacing it with entities that mean nothing, but make the logic work. |
3322 | Quine says that if second-order logic is to quantify over properties, that can be done in first-order predicate logic [Quine, by Benardete,JA] |
Full Idea: Quine assures us that if the specific mission of second-order logic is quantifying over properties, the task can readily be performed by first-order predicate logic, as in (Ex) x is a property, and (y) y has x. | |
From: report of Willard Quine (works [1961]) by José A. Benardete - Metaphysics: the logical approach Ch.10 |
6078 | Quine brought classes into semantics to get rid of properties [Quine, by McGinn] |
Full Idea: Quine brought classes into semantics in order to oust properties. | |
From: report of Willard Quine (works [1961]) by Colin McGinn - Logical Properties Ch.3 | |
A reaction: Quine's view has always struck me as odd, as I don't see how you can decide what set something belongs to if you haven't already decided its properties. But then I take it that nature informs you of most properties, and set membership is not arbitrary. |
8479 | Don't analyse 'red is a colour' as involving properties. Say 'all red things are coloured things' [Quine, by Orenstein] |
Full Idea: Quine proposes that 'red is a colour' does not require analysis, such as 'there is an x which is the property of being red and it is a colour' which needs an ontology of properties. We can just say that all red things are coloured things. | |
From: report of Willard Quine (works [1961]) by Alex Orenstein - W.V. Quine Ch.6 | |
A reaction: The question of the ontology of properties is here approached, in twentieth century style, as the question 'what is the logical form of property attribution sentences?' Quine's version deals in sets of prior objects, rather than abstract entities. |
3751 | Universals are acceptable if they are needed to make an accepted theory true [Quine, by Jacquette] |
Full Idea: Abstract entities (universals) are admitted to an ontology by Quine's criterion if they must be supposed to exist (or subsist) in order to make the propositions of an accepted theory true. | |
From: report of Willard Quine (works [1961]) by Dale Jacquette - Abstract Entity p.3 |
3039 | When Diogenes said he could only see objects but not their forms, Plato said it was because he had eyes but no intellect [Plato, by Diog. Laertius] |
Full Idea: When Diogenes told Plato he saw tables and cups, but not 'tableness' and 'cupness', Plato replied that this was because Diogenes had eyes but no intellect. | |
From: report of Plato (works [c.375 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.2.6 |
17948 | Plato's Forms meant that the sophists only taught the appearance of wisdom and virtue [Plato, by Nehamas] |
Full Idea: Plato's theory of Forms allowed him to claim that the sophists and other opponents were trapped in the world of appearance. What they therefore taught was only apparent wisdom and virtue. | |
From: report of Plato (works [c.375 BCE]) by Alexander Nehamas - Eristic,Antilogic,Sophistic,Dialectic p.118 |
20906 | Platonists argue for the indivisible triangle-in-itself [Plato, by Aristotle] |
Full Idea: The Platonists, on the basis of purely logical arguments, posit the existence of an indivisible 'triangle in itself'. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Coming-to-be and Passing-away (Gen/Corr) 316a15 | |
A reaction: A helpful confirmation that geometrical figures really are among the Forms (bearing in mind that numbers are not, because they contain one another). What shape is the Form of the triangle? |
556 | If there is one Form for both the Form and its participants, they must have something in common [Aristotle on Plato] |
Full Idea: If there is the same Form for the Forms and for their participants, then they must have something in common. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 991a |
563 | If gods are like men, they are just eternal men; similarly, Forms must differ from particulars [Aristotle on Plato] |
Full Idea: We say there is the form of man, horse and health, but nothing else, making the same mistake as those who say that there are gods but that they are in the form of men. They just posit eternal men, and here we are not positing forms but eternal sensibles. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 997b |
565 | The Forms cannot be changeless if they are in changing things [Aristotle on Plato] |
Full Idea: The Forms could not be changeless if they were in changing things. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 998a |
557 | A Form is a cause of things only in the way that white mixed with white is a cause [Aristotle on Plato] |
Full Idea: A Form is a cause of things only in the way that white mixed with white is a cause. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 991a |
7970 | Quine is committed to sets, but is more a Class Nominalist than a Platonist [Quine, by Macdonald,C] |
Full Idea: Armstrong dubs Quine an 'Ostrich Nominalist' (what problem??), but Quine calls himself a Platonist, because he is committed to classes or sets as well as particulars. He is not an extreme nominalist, and might best be called a Class Nominalist. | |
From: report of Willard Quine (works [1961], Ch.6 n15) by Cynthia Macdonald - Varieties of Things | |
A reaction: For someone as ontologically austere as Quine to show 'commitment' to sets deserves some recognition. If he wants to be a Platonist, I say that's fine. What on earth is a set, apart from its members? |
9607 | The greatest discovery in human thought is Plato's discovery of abstract objects [Brown,JR on Plato] |
Full Idea: The greatest discovery in the history of human thought is Plato's discovery of abstract objects. | |
From: comment on Plato (works [c.375 BCE]) by James Robert Brown - Philosophy of Mathematics Ch. 2 | |
A reaction: Compare Idea 2860! Given the diametrically opposed views, it is clearly likely that Plato's central view is the most important idea in the history of human thought, even if it is wrong. |
15783 | Definite descriptions can't unambiguously pick out an object which doesn't exist [Lycan on Quine] |
Full Idea: Meinong characteristically refers to his Objects using definite descriptions, such as 'the golden mountain'. But on his view there are many golden mountains, with different features. How can 'the golden mountain' then succeed in denoting a single Object? | |
From: comment on Willard Quine (works [1961]) by William Lycan - The Trouble with Possible Worlds 01 | |
A reaction: Use of definite descriptions doesn't seem obligatory in this situation. 'Think of a golden mountain' - 'which one?' - 'never mind which one!'. |
13263 | We can grasp whole things in science, because they have a mathematics and a teleology [Plato, by Koslicki] |
Full Idea: Due to the mathematical nature of structure and the teleological cause underlying the creation of Platonic wholes, these wholes are intelligible, and are in fact the proper objects of science. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.3 | |
A reaction: I like this idea, because it pays attention to the connection between how we conceive objects to be, and how we are able to think about objects. Only examining these two together enables us to grasp metaphysics. |
13261 | Plato sees an object's structure as expressible in mathematics [Plato, by Koslicki] |
Full Idea: The 'structure' of an object tends to be characterised by Plato as something that is mathematically expressible. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.3 | |
A reaction: This seems to be pure Pythagoreanism (see Idea 644). Plato is pursuing Pythagoras's research programme, of trying to find mathematics buried in every aspect of reality. |
13265 | Plato was less concerned than Aristotle with the source of unity in a complex object [Plato, by Koslicki] |
Full Idea: Plato was less concerned than Aristotle with the project of how to account, in completely general terms, for the source of unity within a mereologically complex object. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.5 | |
A reaction: Plato seems to have simply asserted that some sort of harmony held things together. Aristotles puts the forms [eidos] within objects, rather than external, so he has to give a fuller account of what is going on in an object. He never managed it! |
593 | Plato's holds that there are three substances: Forms, mathematical entities, and perceptible bodies [Plato, by Aristotle] |
Full Idea: Plato's doctrine was that the Forms and mathematicals are two substances and that the third substance is that of perceptible bodies. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Metaphysics 1028b |
13260 | Plato says wholes are either containers, or they're atomic, or they don't exist [Plato, by Koslicki] |
Full Idea: Plato considers a 'container' model for wholes (which are disjoint from their parts) [Parm 144e3-], and a 'nihilist' model, in which only wholes are mereological atoms, and a 'bare pluralities' view, in which wholes are not really one at all. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.2 | |
A reaction: [She cites Verity Harte for this analysis of Plato] The fourth, and best, seems to be that wholes are parts which fall under some unifying force or structure or principle. |
11237 | Only universals have essence [Plato, by Politis] |
Full Idea: Plato argues that only universals have essence. | |
From: report of Plato (works [c.375 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.4 |
11238 | Plato and Aristotle take essence to make a thing what it is [Plato, by Politis] |
Full Idea: Plato and Aristotle have a shared general conception of essence: the essence of a thing is what that thing is simply in virtue of itself and in virtue of being the very thing it is. It answers the question 'What is this very thing?' | |
From: report of Plato (works [c.375 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.4 |
5047 | The world is physically necessary, as its contrary would imply imperfection or moral absurdity [Leibniz] |
Full Idea: Although the world is not metaphysically necessary, such that its contrary would imply a contradiction or logical absurdity, it is necessary physically, that is, determined in such a way that its contrary would imply imperfection or moral absurdity. | |
From: Gottfried Leibniz (On the Ultimate Origination of Things [1697], p.139) | |
A reaction: How does Leibniz know things like this? The distinction between 'metaphysical' necessity and 'natural' (what he calls 'physical') necessity is a key idea. But natural necessity is controversial. See 'Essentialism'. |
15782 | Quine wants identity and individuation-conditions for possibilia [Quine, by Lycan] |
Full Idea: Quine notoriously demands identity and individuation-conditions for mere possibilia. | |
From: report of Willard Quine (works [1961]) by William Lycan - The Trouble with Possible Worlds 01 | |
A reaction: Demanding individuation before speaking of anything strikes me as dubious. 'Whoever did this should own up'. 'There must be something we can do'. Obviously you need some idea of what you are talking about - but not much. |
2796 | For Quine the only way to know a necessity is empirically [Quine, by Dancy,J] |
Full Idea: Quine argues that no necessity can be known other than empirically. | |
From: report of Willard Quine (works [1961]) by Jonathan Dancy - Intro to Contemporary Epistemology 14.6 |
8450 | Quine's empiricism is based on whole theoretical systems, not on single mental events [Quine, by Orenstein] |
Full Idea: Traditional empiricism takes impressions, ideas or sense data as the basic unit of empirical thought, but Quine takes account of the theoretical as well as the observational; the unit of empirical significance is whole systems of belief. | |
From: report of Willard Quine (works [1961]) by Alex Orenstein - W.V. Quine Ch.1 | |
A reaction: This invites either the question of what components make up the whole systems, or (alternatively) what sort of mental events decide to accept a system as a whole. Should Quine revert either to traditional empiricism, or to rationalism? |
3868 | To proclaim cultural relativism is to thereby rise above it [Quine, by Newton-Smith] |
Full Idea: Truth, says the cultural relativist, is culture-bound. But if it were, then he, within his own culture, ought to see his own culture-bound truth as absolute. He cannot proclaim cultural relativism without rising above it. | |
From: report of Willard Quine (works [1961]) by W.H. Newton-Smith - The Rationality of Science VII.10 |
4713 | For Quine, theories are instruments used to make predictions about observations [Quine, by O'Grady] |
Full Idea: Quine's epistemological position is instrumentalist. Our theories are instruments we use to make predictions about observations. | |
From: report of Willard Quine (works [1961]) by Paul O'Grady - Relativism Ch.3 | |
A reaction: This is the pragmatist in Quine. It fits the evolutionary view to think that the bottom line is prediction. My theory about the Pelopponesian War seems an exception. |
17085 | A good explanation totally rules out the opposite explanation (so Forms are required) [Plato, by Ruben] |
Full Idea: For Plato, an acceptable explanation is one such that there is no possibility of there being the opposite explanation at all, and he thought that only explanations in terms of the Forms, but never physical explanations, could meet this requirement. | |
From: report of Plato (works [c.375 BCE]) by David-Hillel Ruben - Explaining Explanation Ch 2 | |
A reaction: [Republic 436c is cited] |
1651 | Plato wanted to somehow control and purify the passions [Vlastos on Plato] |
Full Idea: Plato put high on his agenda a project which did not figure in Socrates' programme at all: the hygienic conditioning of the passions. This cannot be an intellectual process, as argument cannot touch them. | |
From: comment on Plato (works [c.375 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.88 | |
A reaction: This is the standard traditional view of any thinker who exaggerates the importance and potential of reason in our lives. |
4712 | Quine says there is no matter of fact about reference - it is 'inscrutable' [Quine, by O'Grady] |
Full Idea: Quine holds the doctrine of the 'inscrutability of reference', which means there is no fact of the matter about reference. | |
From: report of Willard Quine (works [1961]) by Paul O'Grady - Relativism Ch.3 | |
A reaction: Presumably reference depends on conventions like pointing, or the functioning of words like "that", or the ambiguities of descriptions. If you can't define it, it doesn't exist? I don't believe him. |
3324 | Plato's whole philosophy may be based on being duped by reification - a figure of speech [Benardete,JA on Plato] |
Full Idea: Plato is liable to the charge of having been duped by a figure of speech, albeit the most profound of all, the trope of reification. | |
From: comment on Plato (works [c.375 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.12 | |
A reaction: That might be a plausible account if his view was ridiculous, but given how many powerful friends Plato has, especially in the philosophy of mathematics, we should assume he was cleverer than that. |
7330 | The principle of charity only applies to the logical constants [Quine, by Miller,A] |
Full Idea: Quine takes to the principle of charity to apply only to the translation of the logical constants. | |
From: report of Willard Quine (works [1961]) by Alexander Miller - Philosophy of Language 8.7 | |
A reaction: Given how weird some people's view of the world seems to be, this very cautious approach has an interesting rival appeal to Davidson't much more charitable view, that people mostly speak truth. It depends whether you are discussing lunch or the gods. |
19343 | We follow the practical rule which always seeks maximum effect for minimum cost [Leibniz] |
Full Idea: In practical affairs one always follows the decision rule in accordance with which one ought to seek the maximum or the minimum: namely, one prefers the maximum effect at the minimum cost, so to speak. | |
From: Gottfried Leibniz (On the Ultimate Origination of Things [1697], p.150) | |
A reaction: Animals probably do that too, and even water sort of obeys the rule when it runs downhill. |
7503 | Plato never refers to examining the conscience [Plato, by Foucault] |
Full Idea: Plato never speaks of the examination of conscience - never! | |
From: report of Plato (works [c.375 BCE]) by Michel Foucault - On the Genealogy of Ethics p.276 | |
A reaction: Plato does imply some sort of self-evident direct knowledge about that nature of a healthy soul. Presumably the full-blown concept of conscience is something given from outside, from God. In 'Euthyphro', Plato asserts the primacy of morality (Idea 337). |
2173 | As religion and convention collapsed, Plato sought morals not just in knowledge, but in the soul [Williams,B on Plato] |
Full Idea: Once gods and fate and social expectation were no longer there, Plato felt it necessary to discover ethics inside human nature, not just as ethical knowledge (Socrates' view), but in the structure of the soul. | |
From: comment on Plato (works [c.375 BCE]) by Bernard Williams - Shame and Necessity II - p.43 | |
A reaction: anti Charles Taylor |
9274 | Plato's legacy to European thought was the Good, the Beautiful and the True [Plato, by Gray] |
Full Idea: Plato's legacy to European thought was a trio of capital letters - the Good, the Beautiful and the True. | |
From: report of Plato (works [c.375 BCE]) by John Gray - Straw Dogs 2.8 | |
A reaction: It seems to have been Baumgarten who turned this into a slogan (Idea 8117). Gray says these ideals are lethal, but I identify with them very strongly, and am quite happy to see the good life as an attempt to find the right balance between them. |
94 | Pleasure is better with the addition of intelligence, so pleasure is not the good [Plato, by Aristotle] |
Full Idea: Plato says the life of pleasure is more desirable with the addition of intelligence, and if the combination is better, pleasure is not the good. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Nicomachean Ethics 1172b27 | |
A reaction: It is obvious why we like pleasure, but not why intelligence makes it 'better'. Maybe it is just because we enjoy intelligence? |
17947 | Plato decided that the virtuous and happy life was the philosophical life [Plato, by Nehamas] |
Full Idea: Plato came to the conclusion that virtue and happiness consist in the life of philosophy itself. | |
From: report of Plato (works [c.375 BCE]) by Alexander Nehamas - Eristic,Antilogic,Sophistic,Dialectic p.117 | |
A reaction: This view is obviously ridiculous, because it largely excludes almost the entire human race, which sees philosophy as a cul-de-sac, even if it is good. But virtue and happiness need some serious thought. |
6015 | Plato, unusually, said that theoretical and practical wisdom are inseparable [Plato, by Kraut] |
Full Idea: Two virtues that are ordinarily kept distinct - theoretical and practical wisdom - are joined by Plato; he thinks that neither one can be fully possessed unless it is combined with the other. | |
From: report of Plato (works [c.375 BCE]) by Richard Kraut - Plato | |
A reaction: I get the impression that this doctrine comes from Socrates, whose position is widely reported as 'intellectualist'. Aristotle certainly held the opposite view. |
2912 | Plato is boring [Nietzsche on Plato] |
Full Idea: Plato is boring. | |
From: comment on Plato (works [c.375 BCE]) by Friedrich Nietzsche - Twilight of the Idols 9.2 |
19429 | The principle of determination in things obtains the greatest effect with the least effort [Leibniz] |
Full Idea: There is always in things a principle of determination which is based on consideration of maximum and minimum, such that the greatest effect is obtained with the least, so to speak, expenditure. | |
From: Gottfried Leibniz (On the Ultimate Origination of Things [1697], p.347) | |
A reaction: This is obvious in human endeavours. Leibniz applied it to physics, producing a principle that shortest paths are always employed. It has a different formal name in modern physics, I think. He says if you make an unrestricted triangle, it is equilateral. |
17862 | Essence gives an illusion of understanding [Quine, by Almog] |
Full Idea: Essence engenders a mere illusion of understanding | |
From: report of Willard Quine (works [1961]) by Joseph Almog - Nature Without Essence Intro | |
A reaction: [Almog quotes Quine, but doesn't give a reference] This is roughly the same as Popper's criticism of essentialism. |
1526 | Almost everyone except Plato thinks that time could not have been generated [Plato, by Aristotle] |
Full Idea: With a single exception (Plato) everyone agrees about time - that it is not generated. Democritus says time is an obvious example of something not generated. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Physics 251b14 |