17 ideas
| 192 | Only one thing can be contrary to something [Plato] |
| Full Idea: To everything that admits of a contrary there is one contrary and no more. | |
| From: Plato (Protagoras [c.380 BCE], 332c) | |
| A reaction: The sort of thing for which a modern philosopher would demand a proof (and then reject when the proof couldn't be found), where a Greek is happy to assert it as self-evident. I can't think of a counterexample. |
| 8502 | Realism doesn't explain 'a is F' any further by saying it is 'a has F-ness' [Devitt] |
| Full Idea: Realists feel that the one-place predication 'a is F' leaves something unexplained, yet all that is offered is a two-place predication (a relational statement). There is an equal problem about 'a having F-ness'. | |
| From: Michael Devitt ('Ostrich Nominalism' or 'Mirage Realism'? [1980], p.97) | |
| A reaction: I think this is a key argument on the nominalist side - the denial that the theory of universals actually makes any progress at all in giving an explanation of what is going on around here. Platonist have the problem of 'partaking'. |
| 190 | If asked whether justice itself is just or unjust, you would have to say that it is just [Plato] |
| Full Idea: If someone asked me 'Is justice itself just or unjust?' I should answer that it was just, wouldn't you? I agree. | |
| From: Plato (Protagoras [c.380 BCE], 330c) |
| 8503 | The particular/universal distinction is unhelpful clutter; we should accept 'a is F' as basic [Devitt] |
| Full Idea: Talk of 'particulars' and 'universals' clutters the landscape without adding to our understanding. We should rest with the basic fact that a is F. | |
| From: Michael Devitt ('Ostrich Nominalism' or 'Mirage Realism'? [1980], p.98) | |
| A reaction: Ramsey was first to challenge the basic distinction. I find the approach of Quine and Devitt unsatisfactory. We abandon explanation when it is totally hopeless, but that is usually in the face of complexity. Properties are difficult but simple. |
| 8501 | Quineans take predication about objects as basic, not reference to properties they may have [Devitt] |
| Full Idea: For 'a and b have the same property, F-ness' the Quinean Nominalist has a paraphrase to hand: 'a and b are both F'. ..In denying that this object need have properties, the Quinean is not denying that it really is F. | |
| From: Michael Devitt ('Ostrich Nominalism' or 'Mirage Realism'? [1980], p.95) | |
| A reaction: The question that remains is why 'F' is used of both a and b. We don't call a and b 'a', because they are different. Quine falls back on resemblance. I suspect Quineans of hiding behind the semantics. |
| 20185 | The most important things in life are wisdom and knowledge [Plato] |
| Full Idea: It would be shameful indeed to say that wisdom and knowledge are anything but the most powerful forces in human activity. | |
| From: Plato (Protagoras [c.380 BCE], 352d) | |
| A reaction: He lumps wisdom and knowledge together, and I think we can take 'knowledge' to mean something like understanding, because obviously mere atomistic propositional knowledge can be utterly trivial. |
| 20184 | The only real evil is loss of knowledge [Plato] |
| Full Idea: The only real kind of faring ill is the loss of knowledge. | |
| From: Plato (Protagoras [c.380 BCE], 345b) | |
| A reaction: This must crucially involve the intellectualist view (of Socrates) that virtuos behaviour results from knowledge, and moral wickedness is the result of ignorance. It is hard to see how forgetting a phone number is evil. |
| 6668 | If the present does not exist, then consciousness must be memory of the immediate past [Marshall] |
| Full Idea: Given the paradoxical nature of the 'present' moment, maybe we should understand ALL consciousness as memory, with the split second of the 'specious present' being very vivid and very brief memory, with the rest of the mind remembering in lower degrees. | |
| From: David Marshall (talk [2004]), quoted by PG - Db (ideas) | |
| A reaction: This strikes me as a highly plausible, and very illuminating remark. For the time paradox, see Ideas 1904 and 5102. Anyone researching consciousness in the brain should think about this, because it will just be a special sort of memory neurons. |
| 191 | Everything resembles everything else up to a point [Plato] |
| Full Idea: Everything resembles everything else up to a point. | |
| From: Plato (Protagoras [c.380 BCE], 331d) |
| 203 | Courage is knowing what should or shouldn't be feared [Plato] |
| Full Idea: Knowledge of what is and is not to be feared is courage. | |
| From: Plato (Protagoras [c.380 BCE], 360d) |
| 202 | No one willingly and knowingly embraces evil [Plato] |
| Full Idea: No one willingly goes to meet evil, or what he thinks is evil. | |
| From: Plato (Protagoras [c.380 BCE], 358d) | |
| A reaction: Presumably people who actively choose satanism can override this deep-seated attitude. But their adherence to evil usually seems to be rather restrained. A danger of tautology with ideas like this. |
| 193 | Some things are good even though they are not beneficial to men [Plato] |
| Full Idea: 'Do you mean by good those things that are beneficial to men?' 'Not only those. I call some things which are not beneficial good as well'. | |
| From: Plato (Protagoras [c.380 BCE], 333e) | |
| A reaction: Examples needed, but this would be bad news for utilitarians. Good health is not seen as beneficial if it is taken for granted. Not being deaf. |
| 197 | Some pleasures are not good, and some pains are not evil [Plato] |
| Full Idea: There are some pleasures which are not good, and some pains which are not evil. | |
| From: Plato (Protagoras [c.380 BCE], 351d) | |
| A reaction: Sadism and child birth. Though Bentham (I think) says that there is nothing good about the pain, since the event would obviously be better without it. |
| 200 | People tend only to disapprove of pleasure if it leads to pain, or prevents future pleasure [Plato] |
| Full Idea: The only reason the common man disapproves of pleasures is if they lead to pain and deprive us of future pleasures. | |
| From: Plato (Protagoras [c.380 BCE], 354a) | |
| A reaction: Plato has a strong sense that some pleasures are just innately depraved and wicked. If those pleasure don't hurt anyone, it is very hard to pinpoint what is wrong with them. |
| 188 | Socrates did not believe that virtue could be taught [Plato] |
| Full Idea: Socrates: I do not believe that virtue can be taught. | |
| From: Plato (Protagoras [c.380 BCE], 320b) |
| 204 | Socrates is contradicting himself in claiming virtue can't be taught, but that it is knowledge [Plato] |
| Full Idea: Socrates is contradicting himself by saying virtue is not teachable, and yet trying to demonstrate that every virtue is knowledge. | |
| From: Plato (Protagoras [c.380 BCE], 361b) |
| 189 | If we punish wrong-doers, it shows that we believe virtue can be taught [Plato] |
| Full Idea: Athenians inflict punishment on wrong-doers, which shows that they too think it possible to impart and teach goodness. | |
| From: Plato (Protagoras [c.380 BCE], 324c) |