50 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. |
| 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 |
| 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. |
| 7334 | Anti-realism needs an intuitionist logic with no law of excluded middle [Dummett, by Miller,A] |
| Full Idea: Dummett argues that antirealism implies that classical logic must be given up in favour of some form of intuitionistic logic that does not have the law of excluded middle as a theorem. | |
| From: report of Michael Dummett (works [1970]) by Alexander Miller - Philosophy of Language 9.4 | |
| A reaction: Only realists can think every proposition is either true or false, even if it is beyond the bounds of our possible knowledge (e.g. tiny details from remote history). Personally I think "Plato had brown eyes" is either true or false. |
| 3303 | For anti-realists there are no natural distinctions between objects [Dummett, by Benardete,JA] |
| Full Idea: Dummett says that anti-realism offers us a picture of reality as an amorphous lump not yet articulated into discrete objects. | |
| From: report of Michael Dummett (works [1970]) by José A. Benardete - Metaphysics: the logical approach Ch.2 | |
| A reaction: This might be called 'weak' anti-realism, where 'strong' anti-realism is the view that reality is quite unknowable, and possibly non-existent. |
| 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] |
| 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 |
| 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 |
| 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 |
| 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 |
| 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 |
| 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. |
| 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. |
| 11897 | A principle of individuation may pinpoint identity and distinctness, now and over time [Mackie,P] |
| Full Idea: One view of a principle of individuation is what is called a 'criterion of identity', determining answers to questions about identity and distinctness at a time and over time - a principle of distinction and persistence. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 8.2) | |
| A reaction: Since the term 'Prime Minister' might do this job, presumably there could be a de dicto as well as a de re version of individuation. The distinctness consists of chairing cabinet meetings, rather than being of a particular sex. |
| 11898 | Individuation may include counterfactual possibilities, as well as identity and persistence [Mackie,P] |
| Full Idea: A second view of the principle of individuation includes criteria of distinction and persistence, but also determines the counterfactual possibilities for a thing. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 8.5) | |
| A reaction: It would be a pretty comprehensive individuation which defined all the counterfactual truths about a thing, as well as its actual truths. This is where powers come in. We need to know a thing's powers, but not how they cash out counterfactually. |
| 11883 | A haecceity is the essential, simple, unanalysable property of being-this-thing [Mackie,P] |
| Full Idea: Socrates can be assigned a haecceity: an essential property of 'being Socrates' which (unlike the property of 'being identical with Socrates') may be regarded as what 'makes' its possessor Socrates in a non-trivial sense, but is simple and unanalysable. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 2.2) | |
| A reaction: I don't accept that there is any such property as 'being Socrates' (or even 'being identical with Socrates'), except as empty locutions or logical devices. A haecceity seems to be the 'ultimate subject of predication', with no predicates of its own. |
| 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. |
| 11889 | Essentialism must avoid both reduplication of essences, and multiple occupancy by essences [Mackie,P] |
| Full Idea: The argument for unshareable properties (the Reduplication Argument) suggests the danger of reduplication of Berkeley; the argument for incompatible properties (Multiple Occupancy) says Berkeley and Hume could be in the same possible object. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 2.8) | |
| A reaction: These are her arguments in favour of essential properties being necessarily incompatible between objects. Whatever the answer, it must allow essences for indistinguishables like electrons. 'Incompatible' points towards a haecceity. |
| 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 |
| 11877 | An individual essence is the properties the object could not exist without [Mackie,P] |
| Full Idea: By essentialism about individuals I simply mean the view that individual things have essential properties, where an essential property of an object is a property that the object could not have existed without. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 1.1) | |
| A reaction: This presumably means I could exist without a large part of my reason and consciousness, but could not exist without one of my heart valves. This seems to miss the real point of essence. I couldn't exist without oxygen - not one of my properties. |
| 11882 | No other object can possibly have the same individual essence as some object [Mackie,P] |
| Full Idea: Individual essences are essential properties that are unique to them alone. ...If a set of properties is an individual essence of A, then A has the properties essentially, and no other actual or possible object actually or possibly has them. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 2.1/2) | |
| A reaction: I'm unconvinced about this. Tigers have an essence, but individual tigers have individual essences over and above their tigerish qualities, yet the perfect identity of two tigers still seems to be possible. |
| 11886 | There are problems both with individual essences and without them [Mackie,P] |
| Full Idea: If all objects had individual essences, there would be no numerical difference without an essential difference. But if there aren't individual essences, there could be two things sharing all essential properties, differing only in accidental properties. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 2.5) | |
| A reaction: Depends how you define individual essence. Why can't two electrons have the same individual essence. To postulate a 'kind essence' which bestows the properties on each electron is to get things the wrong way round. |
| 11909 | Unlike Hesperus=Phosophorus, water=H2O needs further premisses before it is necessary [Mackie,P] |
| Full Idea: There is a disanalogy between 'necessarily water=H2O' and 'necessarily Hesperus=Phosphorus'. The second just needs the necessity of identity, but the first needs 'x is a water sample' and 'x is an H2O' sample to coincide in all possible worlds. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 10.1.) | |
| A reaction: This comment is mainly aimed at Kripke, who bases his essentialism on identities, rather than at Putnam. |
| 11899 | Why are any sortals essential, and why are only some of them essential? [Mackie,P] |
| Full Idea: Accounts of sortal essentialism do not give a satisfactory explanation of why any sortals should be essential sortals, or a satisfactory account of why some sortals should be essential while others are not. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 8.6) | |
| A reaction: A theory is not wrong, just because it cannot give a 'satisfactory explanation' of every aspect of the subject. We might, though, ask why the theory isn't doing well in this area. |
| 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 |
| 11906 | The Kripke and Putnam view of kinds makes them explanatorily basic, but has modal implications [Mackie,P] |
| Full Idea: Kripke and Putnam chose for their typical essence of kinds, sets of properties that could be thought of as explanatorily basic. ..But the modal implications of their views go well beyond this. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 10.1) | |
| A reaction: Cf. Idea 11905. The modal implications are that the explanatory essence is also necessary to the identity of the thing under discussion, such as H2O. So do basic explanations carry across into all possible worlds? |
| 11894 | Origin is not a necessity, it is just 'tenacious'; we keep it fixed in counterfactual discussions [Mackie,P] |
| Full Idea: I suggest 'tenacity of origin' rather than 'necessity of origin'. ..The most that we need is that Caesar's having something similar to his actual origin in certain respects (e.g. his actual parents) is normally kept fixed in counterfactual speculation. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 6.9) | |
| A reaction: I find necessity or essentially of origin very unconvincing, so I rather like this. Origin is just a particularly stable way to establish our reference to something. An elusive spy may have little more than date and place of birth to fix them. |
| 11887 | Transworld identity without individual essences leads to 'bare identities' [Mackie,P] |
| Full Idea: Transworld identity without individual essences leads to 'bare identities'. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 2.7) | |
| A reaction: [She gives an argument for this, based on Forbes] I certainly favour the notion of individual essences over the notion of bare identities. We must distinguish identity in reality from identity in concept. Identities are points in conceptual space. |
| 11890 | De re modality without bare identities or individual essence needs counterparts [Mackie,P] |
| Full Idea: Anyone who wishes to avoid both bare identities and individual essences, without abandoning de re modality entirely, must adopt counterpart theory. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 4.1) | |
| A reaction: This at least means that Lewis's proposal has an important place in the discussion, forcing us to think more clearly about the identities involved when we talk of possibilities. Mackie herself votes for bare indentities. |
| 11892 | Things may only be counterparts under some particular relation [Mackie,P] |
| Full Idea: A may be a counterpart of B according to one counterpart relation (similarity of origin, say), but not according to another (similarity of later history). | |
| From: Penelope Mackie (How Things Might Have Been [2006], 5.3) | |
| A reaction: Hm. Would two very diverse things have to be counterparts because they were kept in the same cupboard in different worlds? Can the counterpart relationship diverge or converge over time? Yes, I presume. |
| 11893 | Possibilities for Caesar must be based on some phase of the real Caesar [Mackie,P] |
| Full Idea: I take the 'overlap requirement' for Julius Caesar to be that, when considering how he might have been different, you have to take him as he actually was at some time in his existence, and consider possibilities consistent with that. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 6.5) | |
| A reaction: This is quite a large claim (larger than Mackie thinks?), as it seems equally applicable to properties, states of affairs and propositions, as well as to individuals. Possibility that has no contact at all with actuality is beyond our comprehension. |
| 11884 | The theory of 'haecceitism' does not need commitment to individual haecceities [Mackie,P] |
| Full Idea: The theory that things have 'haecceities' must be sharply distinguished from the theory referred to as 'haecceitism', which says there may be differences in transworld identities that do not supervene on qualitative differences. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 2.2 n7) | |
| A reaction: She says later [p,43 n] that it is possible to be a haecceitist without believing in individual haecceities, if (say) the transworld identities had no basis at all. Note that if 'thisness' is 'haecceity', then 'whatness' is 'quiddity'. |
| 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] |
| 11905 | Locke's kind essences are explanatory, without being necessary to the kind [Mackie,P] |
| Full Idea: One might speak of 'Lockean real essences' of a natural kind, a set of properties that is basic in the explanation of the other properties of the kind, without commitment to the essence belonging to the kind in all possible worlds. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 10.1) | |
| A reaction: I think this may be the most promising account. The essence of a tiger explains what tigers are like, but tigers may evolve into domestic pets. Questions of individuation and of explaining seem to be quite separate. |
| 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. |
| 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. |
| 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 |
| 11907 | Maybe the identity of kinds is necessary, but instances being of that kind is not [Mackie,P] |
| Full Idea: One could be an essentialist about natural kinds (of tigers, or water) while holding that every actual instance or sample of a natural kind is only accidentally an instance or a sample of that kind. | |
| From: Penelope Mackie (How Things Might Have Been [2006], 10.2) | |
| A reaction: You wonder, then, in what the necessity of the kind consists, if it is not rooted in the instances, and presumably it could only result from a stipulative definition, and hence be conventional. |
| 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 |