15 ideas
| 16123 | Whenever you perceive a community of things, you should also hunt out differences in the group [Plato] |
| Full Idea: The rule is that when one perceives first the community between the members of a group of many things, one should not desist until one sees in it all those differences that are located in classes. | |
| From: Plato (The Statesman [c.356 BCE], 285b) | |
| A reaction: He goes on to recommend the opposite as well - see community even when there appears to be nothing but differences. I take this to be analysis, just as much as modern linguistic approaches are. Analyse the world, not language. |
| 16125 | To reveal a nature, divide down, and strip away what it has in common with other things [Plato] |
| Full Idea: Let's take the kind posited and cut it in two, .then follow the righthand part of what we've cut, and hold onto things that the sophist is associated with until we strip away everything he has in common with other things, then display his peculiar nature. | |
| From: Plato (The Statesman [c.356 BCE], 264e) | |
| A reaction: This seems to be close to Aristotle's account of definition, when he is trying to get at what-it-is-to-be some thing. But if you strip away everything the definiendum has in common with other things, will anything remain? |
| 16124 | No one wants to define 'weaving' just for the sake of weaving [Plato] |
| Full Idea: I don't suppose that anyone with any sense would want to hunt down the definition of 'weaving' for the sake of weaving itself. | |
| From: Plato (The Statesman [c.356 BCE], 285d) | |
| A reaction: The point seems to be that the definition brings out the connections between weaving and other activities and objects, thus enlarging our understanding. |
| 5961 | The soul gets its goodness from god, and its evil from previous existence. [Plato] |
| Full Idea: From its composer the soul possesses all beautiful things, but from its former condition, everything that proves to be harsh and unjust in heaven. | |
| From: Plato (The Statesman [c.356 BCE], 273b) | |
| A reaction: A neat move to explain the origins of evil (or rather, to shift the problem of evil to a long long way from here). This view presumably traces back to the views of Empedocles on good and evil. Can the soul acquire evil in its current existence? |
| 23633 | Many truths seem obvious, and point to universal agreement - which is what we find [Reid] |
| Full Idea: There are many truths so obvious to the human faculties, that it should be expected that men should universally agree in them. And this is actually found to be the case with regard to many truths, against which we find no dissent. | |
| From: Thomas Reid (Essays on Intellectual Powers 1: Preliminary [1785], 2) | |
| A reaction: He says that a few sceptical philosophers may disagree. This is a nice statement of his creed of common sense. I agree with him, and Aristotle observes the same fact. |
| 23630 | Only philosophers treat ideas as objects [Reid] |
| Full Idea: The vulgar allow that an 'idea' implies a mind that thinks, an act of mind which we call thinking, and an object about which we think. But the philosopher conceives a fourth - the idea, which is the immediate object. …I believe this to be a mere fiction. | |
| From: Thomas Reid (Essays on Intellectual Powers 1: Preliminary [1785], 1) | |
| A reaction: Another example, to add to Yablo's list, of abstract objects invented by philosophers to fill holes in their theories. This one is illuminating, because we all say 'I've got an idea'. Cf discussions of the redundancy of truth. Cf propositions. |
| 23629 | The ambiguity of words impedes the advancement of knowledge [Reid] |
| Full Idea: There is no greater impediment to the advancement of knowledge than the ambiguity of words. | |
| From: Thomas Reid (Essays on Intellectual Powers 1: Preliminary [1785], 1) | |
| A reaction: He means that ambiguity leads to long pointless disagreements. |
| 283 | The question of whether or not to persuade comes before the science of persuasion [Plato] |
| Full Idea: The science of whether one must persuade or not must rule over the science capable of persuading. | |
| From: Plato (The Statesman [c.356 BCE], 304c) | |
| A reaction: Plato probably thinks that reason has to be top of the pyramid, but there is always the Nietzschean/romantic question of why we should place such a value on what is rational. |
| 18552 | Forget about beauty; just concentrate on the virtues of delicacy and discernment admired in critics [Hume, by Scruton] |
| Full Idea: Hume suggest we get away from the fruitless discussion of beauty, and simply concentrate on the qualities we admire, and ought to admire, in a critic - qualities such as delicacy and discernment. | |
| From: report of David Hume (Of the standard of taste [1757]) by Roger Scruton - Beauty: a very short introduction 6 | |
| A reaction: We might wonder how you can admire 'discernment' without some view of the thing being discern, which is in danger of being beauty. How do you judge delicacy and discernment without judging the objects of the critic's taste? Mere authority? |
| 6608 | Strong sense, delicate sentiment, practice, comparisons, and lack of prejudice, are all needed for good taste [Hume] |
| Full Idea: Strong sense, united to delicate sentiment, improved by practice, perfected by comparison, and cleared of all prejudice, can alone entitle critics to the valuable character of having 'taste'. | |
| From: David Hume (Of the standard of taste [1757]), quoted by Robert Fogelin - Walking the Tightrope of Reason Ch.6 | |
| A reaction: I agree entirely with this, but then I am a very politically incorrect elitist when it comes to taste. It just seems screamingly obvious that professional wine-tasters have a better appreciation of wine than me, and so on for the rest of the arts. |
| 282 | Non-physical beauty can only be shown clearly by speech [Plato] |
| Full Idea: The bodiless things, being the most beautiful and the greatest, are only shown with clarity by speech and nothing else. | |
| From: Plato (The Statesman [c.356 BCE], 286a) | |
| A reaction: Unfortunately this will be true of warped and ugly ideas as well. |
| 281 | The arts produce good and beautiful things by preserving the mean [Plato] |
| Full Idea: It is by preserving the mean that arts produce everything that is good and beautiful. | |
| From: Plato (The Statesman [c.356 BCE], 284b) |
| 22559 | Democracy is the worst of good constitutions, but the best of bad constitutions [Plato, by Aristotle] |
| Full Idea: Plato judged that when the constitution is decent, democracy is the worst of them, but when they are bad it is the best. | |
| From: report of Plato (The Statesman [c.356 BCE], 302e) by Aristotle - Politics 1289b07 | |
| A reaction: Aristotle denies that a good oligarchy is superior. What of technocracy? The challenge is to set up institutions which ensure the health of the democracy. The big modern problem is populists who lie. |
| 23632 | Similar effects come from similar causes, and causes are only what are sufficient for the effects [Reid] |
| Full Idea: A first principle is that similar effects proceed from the same or similar causes; that we ought to admit of no other causes …but such as are sufficient to account for the effects. | |
| From: Thomas Reid (Essays on Intellectual Powers 1: Preliminary [1785], 2) | |
| A reaction: He treats these as a priori axioms of natural philosophy. In evolution similar causes seem to produce startlingly divergent effects, such as the mating needs of male birds. |
| 279 | Only divine things can always stay the same, and bodies are not like that [Plato] |
| Full Idea: It is fitting for only the most divine things of all to be always the same and in the same state and in the same respects, and the nature of body is not of this ordering. | |
| From: Plato (The Statesman [c.356 BCE], 269b) |