3 ideas
| 16792 | If parts change, the whole changes [William of Ockham] |
| Full Idea: That is not the same whole that does not have the same parts. | |
| From: William of Ockham (Commentary on the Sentences [1320], IV.13), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 29.2 | |
| A reaction: In isolation, this is mereological essentialism (as Pasnau confirms), which is incredibly implausible, if I cease to be the same person when I cut one of my fingernails. |
| 5960 | When the soul is intelligent and harmonious, it is part of god and derives from god [Plutarch] |
| Full Idea: The soul, when it has partaken of intelligence and reason and concord, is not merely a work but also a part of god and has come to be not by his agency but both from him as source and out of his substance. | |
| From: Plutarch (67: Platonic Questions [c.85], II.1001) | |
| A reaction: A most intriguing shift of view from earlier concepts of the psuché. How did this come about? This man is a pagan. The history is in the evolution of Platonism. See 'The Middle Platonists' by John Dillon. Davidson is also very impressed by reason. |
| 21932 | 'Différance' is the interwoven history of each sign [Derrida, by Glendinning] |
| Full Idea: What Derrida calls 'différance' can be understood as the movement through which every sign is 'constituted historically as a weave of differences'....This replacement for 'speech' in the 'origin' of the system is to avoid the circularity in structuralism. | |
| From: report of Jacques Derrida (Différance [1982]) by Simon Glendinning - Derrida: A Very Short Introduction 5 | |
| A reaction: [compressed] Struggling to grasp this. Some English words entirely change their meaning over time (e.g. buxom). Does the lost meaning remain part of the new meaning? If so, how? He also calls différance 'sameness which is not identical'. |