60 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. |
13252 | Some truths have true negations [Beall/Restall] |
Full Idea: Dialetheism is the view that some truths have true negations. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 7.4) | |
A reaction: The important thing to remember is that they are truths. Thus 'Are you feeling happy?' might be answered 'Yes and no'. |
13247 | A truthmaker is an object which entails a sentence [Beall/Restall] |
Full Idea: The truthmaker thesis is that an object is a truthmaker for a sentence if and only if its existence entails the sentence. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 5.5.3) | |
A reaction: The use of the word 'object' here is even odder than usual, and invites many questions. And the 'only if' seems peculiar, since all sorts of things can make a sentence true. 'There is someone in the house' for example. |
13249 | (∀x)(A v B) |- (∀x)A v (∃x)B) is valid in classical logic but invalid intuitionistically [Beall/Restall] |
Full Idea: The inference of 'distribution' (∀x)(A v B) |- (∀x)A v (∃x)B) is valid in classical logic but invalid intuitionistically. It is straightforward to construct a 'stage' at which the LHS is true but the RHS is not. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 6.1.2) | |
A reaction: This seems to parallel the iterative notion in set theory, that you must construct your hierarchy. All part of the general 'constructivist' approach to things. Is some kind of mad platonism the only alternative? |
13243 | Excluded middle must be true for some situation, not for all situations [Beall/Restall] |
Full Idea: Relevant logic endorses excluded middle, ..but says instances of the law may fail. Bv¬B is true in every situation that settles the matter of B. It is necessary that there is some such situation. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 5.2) | |
A reaction: See next idea for the unusual view of necessity on which this rests. It seems easier to assert something about all situations than just about 'some' situation. |
13242 | It's 'relevantly' valid if all those situations make it true [Beall/Restall] |
Full Idea: The argument from P to A is 'relevantly' valid if and only if, for every situation in which each premise in P is true, so is A. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 5.2) | |
A reaction: I like the idea that proper inference should have an element of relevance to it. A falsehood may allow all sorts of things, without actually implying them. 'Situations' sound promising here. |
13245 | Relevant consequence says invalidity is the conclusion not being 'in' the premises [Beall/Restall] |
Full Idea: Relevant consequence says the conclusion of a relevantly invalid argument is not 'carried in' the premises - it does not follow from the premises. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 5.3.3) | |
A reaction: I find this appealing. It need not invalidate classical logic. It is just a tougher criterion which is introduced when you want to do 'proper' reasoning, instead of just playing games with formal systems. |
13246 | Relevant logic does not abandon classical logic [Beall/Restall] |
Full Idea: We have not abandoned classical logic in our acceptance of relevant logic. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 5.4) | |
A reaction: It appears that classical logic is straightforwardly accepted, but there is a difference of opinion over when it is applicable. |
13254 | A doesn't imply A - that would be circular [Beall/Restall] |
Full Idea: We could reject the inference from A to itself (on grounds of circularity). | |
From: JC Beall / G Restall (Logical Pluralism [2006], 8) | |
A reaction: [Martin-Meyer System] 'It's raining today'. 'Are you implying that it is raining today?' 'No, I'm SAYING it's raining today'. Logicians don't seem to understand the word 'implication'. Logic should capture how we reason. Nice proposal. |
13255 | Relevant logic may reject transitivity [Beall/Restall] |
Full Idea: Some relevant logics reject transitivity, but we defend the classical view. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 8) | |
A reaction: [they cite Neil Tennant for this view] To reject transitivity (A?B ? B?C ? A?C) certainly seems a long way from classical logic. But in everyday inference Tennant's idea seems good. The first premise may be irrelevant to the final conclusion. |
13250 | Free logic terms aren't existential; classical is non-empty, with referring names [Beall/Restall] |
Full Idea: A logic is 'free' to the degree it refrains from existential import of its singular and general terms. Classical logic must have non-empty domain, and each name must denote in the domain. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 7.1) | |
A reaction: My intuition is that logic should have no ontology at all, so I like the sound of 'free' logic. We can't say 'Pegasus does not exist', and then reason about Pegasus just like any other horse. |
13235 | Logic studies consequence; logical truths are consequences of everything, or nothing [Beall/Restall] |
Full Idea: Nowadays we think of the consequence relation itself as the primary subject of logic, and view logical truths as degenerate instances of this relation. Logical truths follow from any set of assumptions, or from no assumptions at all. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.2) | |
A reaction: This seems exactly right; the alternative is the study of necessities, but that may not involve logic. |
13238 | Syllogisms are only logic when they use variables, and not concrete terms [Beall/Restall] |
Full Idea: According to the Peripatetics (Aristotelians), only syllogistic laws stated in variables belong to logic, and not their applications to concrete terms. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.5) | |
A reaction: [from Lukasiewicz] Seems wrong. I take it there are logical relations between concrete things, and the variables are merely used to describe these relations. Variables lack the internal powers to drive logical necessities. Variables lack essence! |
13234 | The view of logic as knowing a body of truths looks out-of-date [Beall/Restall] |
Full Idea: Through much of the 20th century the conception of logic was inherited from Frege and Russell, as knowledge of a body of logical truths, as arithmetic or geometry was a knowledge of truths. This is odd, and a historical anomaly. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.2) | |
A reaction: Interesting. I have always taken this idea to be false. I presume logic has minimal subject matter and truths, and preferably none at all. |
13232 | Logic studies arguments, not formal languages; this involves interpretations [Beall/Restall] |
Full Idea: Logic does not study formal languages for their own sake, which is formal grammar. Logic evaluates arguments, and primarily considers formal languages as interpreted. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.1) | |
A reaction: Hodges seems to think logic just studies formal languages. The current idea strikes me as a much more sensible view. |
13241 | The model theory of classical predicate logic is mathematics [Beall/Restall] |
Full Idea: The model theory of classical predicate logic is mathematics if anything is. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 4.2.1) | |
A reaction: This is an interesting contrast to the claim of logicism, that mathematics reduces to logic. This idea explains why students of logic are surprised to find themselves involved in mathematics. |
13253 | There are several different consequence relations [Beall/Restall] |
Full Idea: We are pluralists about logical consequence because we take there to be a number of different consequence relations, each reflecting different precisifications of the pre-theoretic notion of deductive logical consequence. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 8) | |
A reaction: I don't see how you avoid the slippery slope that leads to daft logical rules like Prior's 'tonk' (from which you can infer anything you like). I say that nature imposes logical conquence on us - but don't ask me to prove it. |
13240 | A sentence follows from others if they always model it [Beall/Restall] |
Full Idea: The sentence X follows logically from the sentences of the class K if and only if every model of the class K is also a model of the sentence X. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 3.2) | |
A reaction: This why the symbol |= is often referred to as 'models'. |
13236 | Logical truth is much more important if mathematics rests on it, as logicism claims [Beall/Restall] |
Full Idea: If mathematical truth reduces to logical truth then it is important what counts as logically true, …but if logicism is not a going concern, then the body of purely logical truths will be less interesting. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.2) | |
A reaction: Logicism would only be one motivation for pursuing logical truths. Maybe my new 'Necessitism' will derive the Peano Axioms from broad necessary truths, rather than from logic. |
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 |
13237 | Preface Paradox affirms and denies the conjunction of propositions in the book [Beall/Restall] |
Full Idea: The Paradox of the Preface is an apology, that you are committed to each proposition in the book, but admit that collectively they probably contain a mistake. There is a contradiction, of affirming and denying the conjunction of propositions. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.4) | |
A reaction: This seems similar to the Lottery Paradox - its inverse perhaps. Affirm all and then deny one, or deny all and then affirm one? |
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) | |
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. |
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) |
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) |
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) |
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) |
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) |
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. |
13244 | Relevant necessity is always true for some situation (not all situations) [Beall/Restall] |
Full Idea: In relevant logic, the necessary truths are not those which are true in every situation; rather, they are those for which it is necessary that there is a situation making them true. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 5.2) | |
A reaction: This seems to rest on the truthmaker view of such things, which I find quite attractive (despite Merricks's assault). Always ask what is making some truth necessary. This leads you to essences. |
13239 | Judgement is always predicating a property of a subject [Beall/Restall] |
Full Idea: All judgement, for Kant, is essentially the predication of some property to some subject. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.5) | |
A reaction: Presumably the denial of a predicate could be a judgement, or the affirmation of ambiguous predicates? |
13248 | We can rest truth-conditions on situations, rather than on possible worlds [Beall/Restall] |
Full Idea: Situation semantics is a variation of the truth-conditional approach, taking the salient unit of analysis not to be the possible world, or some complete consistent index, but rather the more modest 'situation'. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 5.5.4) | |
A reaction: When I read Davidson (and implicitly Frege) this is what I always assumed was meant. The idea that worlds are meant has crept in to give truth conditions for modal statements. Hence situation semantics must cover modality. |
13233 | Propositions commit to content, and not to any way of spelling it out [Beall/Restall] |
Full Idea: Our talk of propositions expresses commitment to the general notion of content, without a commitment to any particular way of spelling this out. | |
From: JC Beall / G Restall (Logical Pluralism [2006], 2.1) | |
A reaction: As a fan of propositions I like this. It leaves open the question of whether the content belongs to the mind or the language. Animals entertain propositions, say I. |
23996 | Akrasia is intelligible in hindsight, when we revisit our previous emotions [Blackburn] |
Full Idea: To make my emotion intelligible [in a weakness of will case] is to look back and recognise that my emotions and dispositions were not quite as I had taken them to be. It is quite useless in such a case to invoke a blanket diagnosis of 'irrationality'. | |
From: Simon Blackburn (Ruling Passions [1998], p.191) | |
A reaction: So Blackburn rejects the idea of akrasia, because there was never really a conflict. He says rational people always aim to maximise their utility (p.135), and if their own act surprises them, it is just a failure to understand their own rationality. |
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) |