55 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. |
12204 | The logic of metaphysical necessity is S5 [Rumfitt] |
Full Idea: It is a widely accepted thesis that the logic of metaphysical necessity is S5. | |
From: Ian Rumfitt (Logical Necessity [2010], §5) | |
A reaction: Rumfitt goes on to defend this standard view (against Dummett's defence of S4). The point, I take it, is that one can only assert that something is 'true in all possible worlds' only when the worlds are all accessible to one another. |
9967 | 'Impure' sets have a concrete member, while 'pure' (abstract) sets do not [Jubien] |
Full Idea: Any set with a concrete member is 'impure'. 'Pure' sets are those that are not impure, and are paradigm cases of abstract entities, such as the sort of sets apparently dealt with in Zermelo-Fraenkel (ZF) set theory. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.116) | |
A reaction: [I am unclear whether Jubien is introducing this distinction] This seems crucial in accounts of mathematics. On the one had arithmetic can be built from Millian pebbles, giving impure sets, while logicists build it from pure sets. |
12195 | Soundness in argument varies with context, and may be achieved very informally indeed [Rumfitt] |
Full Idea: Our ordinary standards for deeming arguments to be sound vary greatly from context to context. Even the package tourist's syllogism ('It's Tuesday, so this is Belgium') may meet the operative standards for soundness. | |
From: Ian Rumfitt (Logical Necessity [2010], Intro) | |
A reaction: No doubt one could spell out the preconceptions of package tourist reasoning, and arrive at the logical form of the implication which is being offered. |
12199 | There is a modal element in consequence, in assessing reasoning from suppositions [Rumfitt] |
Full Idea: There is a modal element in consequence, in its applicability to assessing reasoning from suppositions. | |
From: Ian Rumfitt (Logical Necessity [2010], §2) |
12201 | We reject deductions by bad consequence, so logical consequence can't be deduction [Rumfitt] |
Full Idea: A rule is to be rejected if it enables us to deduce from some premisses a purported conclusion that does not follow from them in the broad sense. The idea that deductions answer to consequence is incomprehensible if consequence consists in deducibility. | |
From: Ian Rumfitt (Logical Necessity [2010], §2) |
12194 | Contradictions include 'This is red and not coloured', as well as the formal 'B and not-B' [Rumfitt] |
Full Idea: Overt contradictions include formal contradictions of form 'B and not B', but I also take them to include 'This is red all over and green all over' and 'This is red and not coloured'. | |
From: Ian Rumfitt (Logical Necessity [2010], Intro) |
12198 | Geometrical axioms in logic are nowadays replaced by inference rules (which imply the logical truths) [Rumfitt] |
Full Idea: The geometrical style of formalization of logic is now little more than a quaint anachronism, largely because it fails to show logical truths for what they are: simply by-products of rules of inference that are applicable to suppositions. | |
From: Ian Rumfitt (Logical Necessity [2010], §1) | |
A reaction: This is the rejection of Russell-style axiom systems in favour of Gentzen-style natural deduction systems (starting from rules). Rumfitt quotes Dummett in support. |
9968 | A model is 'fundamental' if it contains only concrete entities [Jubien] |
Full Idea: A first-order model can be viewed as a kind of ordered set, and if the domain of the model contains only concrete entities then it is a 'fundamental' model. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.117) | |
A reaction: An important idea. Fundamental models are where the world of logic connects with the physical world. Any account of relationship between fundamental models and more abstract ones tells us how thought links to world. |
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 |
9965 | There couldn't just be one number, such as 17 [Jubien] |
Full Idea: It makes no sense to suppose there might be just one natural number, say seventeen. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.113) | |
A reaction: Hm. Not convinced. If numbers are essentially patterns, we might only have the number 'twelve', because we had built our religion around anything which exhibited that form (in any of its various arrangements). Nice point, though. |
9966 | The subject-matter of (pure) mathematics is abstract structure [Jubien] |
Full Idea: The subject-matter of (pure) mathematics is abstract structure per se. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.115) | |
A reaction: This is the Structuralist idea beginning to take shape after Benacerraf's launching of it. Note that Jubien gets there by his rejection of platonism, whereas some structuralist have given a platonist interpretation of structure. |
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. |
9963 | If we all intuited mathematical objects, platonism would be agreed [Jubien] |
Full Idea: If the intuition of mathematical objects were general, there would be no real debate over platonism. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.111) | |
A reaction: It is particularly perplexing when Gödel says that his perception of them is just like sight or smell, since I have no such perception. How do you individuate very large numbers, or irrational numbers, apart from writing down numerals? |
9962 | How can pure abstract entities give models to serve as interpretations? [Jubien] |
Full Idea: I am unable to see how the mere existence of pure abstract entities enables us to concoct appropriate models to serve as interpretations. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.111) | |
A reaction: Nice question. It is always assumed that once we have platonic realm, that everything else follows. Even if we are able to grasp the objects, despite their causal inertness, we still have to discern innumerable relations between them. |
9964 | Since mathematical objects are essentially relational, they can't be picked out on their own [Jubien] |
Full Idea: The essential properties of mathematical entities seem to be relational, ...so we make no progress unless we can pick out some mathematical entities wihout presupposing other entities already picked out. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.112) | |
A reaction: [compressed] Jubien is a good critic of platonism. He has identified the problem with Frege's metaphor of a 'borehole', where we discover delightful new properties of numbers simply by reaching them. |
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) | |
A reaction: This seems to be rhetorical, rather a precise theory, given that the One is said to be eternal and unchanging. The One is not just what we call 'reality'. |
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) | |
A reaction: These seems to thoroughly pre-empt Plato's Theory of Forms a century before he created it. Which shows (as Simone Weil says) that Plato was just part of a long tradition. |
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) |
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) |
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) |
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) |
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) |
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. |
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) |
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) |
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) |
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) |
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) |
9969 | The empty set is the purest abstract object [Jubien] |
Full Idea: The empty set is the pure abstract object par excellence. | |
From: Michael Jubien (Ontology and Mathematical Truth [1977], p.118 n8) | |
A reaction: So a really good PhD on the empty set could crack the whole nature of reality. Get to work, whoever you are! |
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. |
14532 | A distinctive type of necessity is found in logical consequence [Rumfitt, by Hale/Hoffmann,A] |
Full Idea: Rumfitt argues that there is a distinctive notion of necessity implicated in the notion of logical consequence. | |
From: report of Ian Rumfitt (Logical Necessity [2010]) by Bob Hale/ Aviv Hoffmann - Introduction to 'Modality' 2 |
12200 | A logically necessary statement need not be a priori, as it could be unknowable [Rumfitt] |
Full Idea: There is no reason to suppose that any statement that is logically necessary (in the present sense) is knowable a priori. ..If a statement is logically necessary, its negation will yield a contradiction, but that does not imply that someone could know it. | |
From: Ian Rumfitt (Logical Necessity [2010], §2) | |
A reaction: This remark is aimed at Dorothy Edgington, who holds the opposite view. Rumfitt largely defends McFetridge's view (q.v.). |
12193 | Logical necessity is when 'necessarily A' implies 'not-A is contradictory' [Rumfitt] |
Full Idea: By the notion of 'logical necessity' I mean that there is a sense of 'necessary' for which 'It is necessary that A' implies and is implied by 'It is logically contradictory that not A'. ...From this, logical necessity is implicated in logical consequence. | |
From: Ian Rumfitt (Logical Necessity [2010], Intro) | |
A reaction: Rumfitt expresses a commitment to classical logic at this point. We will need to be quite sure what we mean by 'contradiction', which will need a clear notion of 'truth'.... |
12202 | Narrow non-modal logical necessity may be metaphysical, but real logical necessity is not [Rumfitt] |
Full Idea: While Fine suggests defining a narrow notion of logical necessity in terms of metaphysical necessity by 'restriction' (to logical truths that can be defined in non-modal terms), this seems unpromising for broad logical necessity, which is modal. | |
From: Ian Rumfitt (Logical Necessity [2010], §2) | |
A reaction: [compressed] He cites Kit Fine 2002. Rumfitt glosses the non-modal definitions as purely formal. The metaphysics lurks somewhere in the proof. |
12203 | If a world is a fully determinate way things could have been, can anyone consider such a thing? [Rumfitt] |
Full Idea: A world is usually taken to be a fully determinate way that things could have been; but then one might seriously wonder whether anyone is capable of 'considering' such a thing at all. | |
From: Ian Rumfitt (Logical Necessity [2010], §4) | |
A reaction: This has always worried me. If I say 'maybe my coat is in the car', I would hate to think that I had to be contemplating some entire possible world (including all the implications of my coat not being on the hat stand). |
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. |
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) |