33 ideas
| 23634 | Accepting the existence of anything presupposes the notion of existence [Reid] |
| Full Idea: The belief of the existence of anything seems to suppose a notion of existence - a notion too abstract, perhaps, to enter into the mind of an infant. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 05) | |
| A reaction: But even a small infant has to cope with the experience of waking up from a dream. I don't see how existence can be anything other than a primitive concept in any system of ontology. |
| 16588 | I prefer a lack of form to mean non-existence, than to think of some quasi-existence [Augustine] |
| Full Idea: I sooner judged that what lacks all form does not exist, than thought of as something in between form and nothing, neither formed nor nothing, unformed and next to nothing. | |
| From: Augustine (Confessions [c.398], XII.6), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 03.1 | |
| A reaction: Scholastics were struck by the contrast between this remark, and the remark of Averroes (Idea 16587) that prime matter was halfway existence. Their two great authorities disagreed! This sort of thing stimulated the revival of metaphysics. |
| 22979 | Three main questions seem to be whether a thing is, what it is, and what sort it is [Augustine] |
| Full Idea: I am told that I can ask three sorts of questions - whether a thing is, what it is, and what sort it is. | |
| From: Augustine (Confessions [c.398], X.10) | |
| A reaction: This seems to be a very Aristotelian approach. I am pleased to see that what it is and what sort it is are not conflated. The first one must be its individual essence, and the second its generic essence. |
| 15034 | Are genera and species real or conceptual? bodies or incorporeal? in sensibles or separate from them? [Porphyry] |
| Full Idea: I shall beg off talking of a) whether genera and species are real or situated in bare thoughts alone, b) whether as real they are bodies or incorporeals, and c) whether they are separated or in sensibles and have their reality in connection with them. | |
| From: Porphyry (Isagoge ('Introduction') [c.295], (2)) | |
| A reaction: This passage, picking up on Aristotle, seems to be the original source that grew into the medievel debate about universals. It seems to rather neatly lay out the agenda for the universals debate which is still with us. |
| 23635 | Truths are self-evident to sensible persons who understand them clearly without prejudice [Reid] |
| Full Idea: Self-evident propositions are those which appear evident to every man of sound understanding who apprehends the meaning of them distinctly, and attends to them without prejudice. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 10) | |
| A reaction: I suspect that there are some truths which are self-evident to dogs. There are also truths which are self-evident to experts, but not to ordinary persons of good understanding. Self-evidence is somewhat contextual. Self-evidence can be empirical. |
| 7631 | Sensation is not committed to any external object, but perception is [Reid] |
| Full Idea: Sensation, by itself, implies neither the conception nor belief of any external object. ...Perception implies a conviction and belief of something external. ...Things so different in their nature ought to be distinguished. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], II.16), quoted by Barry Maund - Perception | |
| A reaction: Maund sees this as the origin of the two-stage view of perception, followed by Chisholm, Evans, Dretske and Lowe. It implies that 'looks', 'tastes', 'sounds' etc. are ambiguous words, having either phenomenal or realist meanings. I like it. |
| 23637 | Primary qualities are the object of mathematics [Reid] |
| Full Idea: The primary qualities are the object of the mathematical sciences. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 17) | |
| A reaction: He spells out this crucial point, which is not so obvious in Locke. The sciences totally rely on the primary qualities, so it is ridiculous to reject the distinction (which Reid accepts). |
| 23638 | Secondary qualities conjure up, and are confused with, the sensations which produce them [Reid] |
| Full Idea: The thought of a secondary quality always carries us back to the sensation which it produces.We give the same name to both, and are apt to confound them. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 17) | |
| A reaction: 'Redness', for example. Reid puts the point very nicely. Secondary qualities are not entirely mental; they pick out features of the world, but are much harder to understand than the primary qualities. The qualia question lurks. |
| 23639 | It is unclear whether a toothache is in the mind or in the tooth, but the word has a single meaning [Reid] |
| Full Idea: If it be made a question whether the toothache be in the mind that feels it, or in tooth that is affected, much might be said on both sides, while it is not observed that the word has two meanings. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 18) | |
| A reaction: I'm glad Reid was struck by the weird phenomenon of the brain apparently 'projecting' a pain into a tooth. Presumably before the brain's role was known, people were unaware of this puzzle. There certainly are not two distinct experiences. |
| 6492 | Reid is seen as the main direct realist of the eighteenth century [Reid, by Robinson,H] |
| Full Idea: Reid is often represented by modern opponents of the empiricists as the outstanding protagonist of direct or naïve realism and common sense in the eighteenth century. | |
| From: report of Thomas Reid (Essays on Intellectual Powers 2: Senses [1785]) by Howard Robinson - Perception 1.6 | |
| A reaction: Robinson does not deny that this is Reid's view. Keith Lehrer is a great fan of Reid. Personally I think direct realism is quite clearly false, so I find myself losing interest in Reid's so-called 'common sense'. |
| 22981 | Mind and memory are the same, as shown in 'bear it in mind' or 'it slipped from mind' [Augustine] |
| Full Idea: The mind and the memory are one and the same. We even call the memory the mind, for when we tell a person to remember something, we tell them to 'bear this in mind', and when we forget something 'it slipped out of my mind'. | |
| From: Augustine (Confessions [c.398], X.14) | |
| A reaction: This idea has become familiar in modern neuroscience, I think, presumably because we do not find distinct types of neurons for consciousness and for memory. |
| 22980 | Memory contains innumerable principles of maths, as well as past sense experiences [Augustine] |
| Full Idea: The memory contains the innumerable principles and laws of numbers and dimensions. None of these can have been conveyed to me by the bodily senses. | |
| From: Augustine (Confessions [c.398], X.12) | |
| A reaction: Even if you have a fairly empirical view of the sources of mathematics (a view with which I sympathise), it must by admitted that our endless extrapolations from the sources also reside in memory. So we remember thoughts as well as experiences. |
| 22983 | We would avoid remembering sorrow or fear if that triggered the emotions afresh [Augustine] |
| Full Idea: If we had to experience sorrow or fear every time that we mentioned these emotions, no one would be willing to speak of them. | |
| From: Augustine (Confessions [c.398], X.14) | |
| A reaction: Remembering the death of a loved one can trigger fresh grief, but remembering their dangerous illness from which they recovered no longer contains the feeling of fear. |
| 22977 | I can distinguish different smells even when I am not experiencing them [Augustine] |
| Full Idea: I can distinguish the scent of lilies from that of violets, even though there is no scent at all in my nostrils. | |
| From: Augustine (Confessions [c.398], X.08) | |
| A reaction: Augustine has a nice introspective account of how we experience memory, and identifies lots of puzzling features. I know I can identify the smell of vinegar, but I can't bring it to mind, the way I can the appearance of roses. |
| 22982 | Why does joy in my mind make me happy, but joy in my memory doesn't? [Augustine] |
| Full Idea: How can it be that my mind can be happy because of the joy that is in it, and yet my memory is not sad by reason of the sadness that is in it? | |
| From: Augustine (Confessions [c.398], X.14) | |
| A reaction: This seems to contradict his thought in Idea 22981, that memory and mind are the same. Recall seems to be a part of consciousness which is not fully wired up to the rest of the mind. |
| 23641 | People dislike believing without evidence, and try to avoid it [Reid] |
| Full Idea: To believe without evidence is a weakness which every man is concerned to avoid, and which every man wishes to avoid. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 20) | |
| A reaction: It seems to be very common, though, for people to believe things on incredibly flimsy evidence, if they find the belief appealing. This is close to Clifford's Principle, but not quite as dogmatic. |
| 23642 | If non-rational evidence reaches us, it is reason which then makes use of it [Reid] |
| Full Idea: If Nature gives us information of things that concern us, by other means that by reasoning, reason itself will direct us to receive that information with thankfulness, and to make the best use of it. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 20) | |
| A reaction: This is more of a claim than an argument, but it is hard to see how anything could even be seen as evidence if some sort of rational judgement has not been made. The clever detective sees which facts are evidence. |
| 22978 | Memory is so vast that I cannot recognise it as part of my mind [Augustine] |
| Full Idea: The memory is a vast immeasurable sanctuary. It is part of my nature, but I cannot understand all that I am. Hence the mind is too narrow to contain itself entirely. Is the other part outside of itself, and not within it? How then can it be a part? | |
| From: Augustine (Confessions [c.398], X.08) | |
| A reaction: He seems to understand the mind as entirely consisting of consciousness. Nevertheless, this seems to be the first inklings of the modern externalist view of the mind. |
| 22984 | Without memory I could not even speak of myself [Augustine] |
| Full Idea: I do not understand the power of memory that is in myself, although without it I could not even speak of myself. | |
| From: Augustine (Confessions [c.398], X.16) | |
| A reaction: Even if the self is not identical with memory, this idea seems to establish that memory is an essential aspect of the self. This point is neglected by those who see the self as an entity (the 'soul pearl') which persists through all experience. |
| 5982 | If the future does not exist, how can prophets see it? [Augustine] |
| Full Idea: How do prophets see the future, if there is not a future to be seen? | |
| From: Augustine (Confessions [c.398], XI.17) | |
| A reaction: The answer, I suspect, is that prophets can't see the future. The prospect that the future already exists would seem to saboutage human freedom and responsibility, and point to Calvinist predestination, and even fatalism. |
| 22976 | Memories are preserved separately, according to category [Augustine] |
| Full Idea: In memory everything is preserved separately, according to its category. | |
| From: Augustine (Confessions [c.398], X.08) | |
| A reaction: This strikes me as the first seeds of the idea that the mind functions by means of mental files. Our memories of cats are 'close to' or 'linked to' our memories of dogs. |
| 23640 | Only mature minds can distinguish the qualities of a body [Reid] |
| Full Idea: I think it requires some ripeness of understanding to distinguish the qualities of a body from the body; perhaps this distinction is not made by brutes, or by infants. | |
| From: Thomas Reid (Essays on Intellectual Powers 2: Senses [1785], 19) | |
| A reaction: I'm glad the brutes get a mention in his assessment of these questions. I take such thinking to arise from what can be labelled the faculty of abstraction, which presumably only appears in a mature brain. It is second-level thinking. |
| 22985 | Everyone wants happiness [Augustine] |
| Full Idea: Surely happiness is what everyone wants, so much so that there can be none who do not want it? | |
| From: Augustine (Confessions [c.398], X.20) | |
| A reaction: His concept of happiness is, of course, religious. Occasionally you meet habitual grumblers about life who give the impression that they are only happy when they are discontented. So happiness is achieving desires, not feeling good? |
| 5984 | Maybe time is an extension of the mind [Augustine] |
| Full Idea: I begin to wonder whether time is an extension of the mind itself. | |
| From: Augustine (Confessions [c.398], XI.26) | |
| A reaction: The observation that the mind creates a 'specious present' (spreading experience out over a short fraction of second) reinforces this. Personally I like David Marshall's proposal that consciousness is entirely memory, which would deny this idea. |
| 22888 | To be aware of time it can only exist in the mind, as memory or anticipation [Augustine, by Bardon] |
| Full Idea: Augustine answers that for us to be aware of time it must exist only in the mind, …and the difference between past and future is just the difference between memory and anticipation. | |
| From: report of Augustine (Confessions [c.398]) by Adrian Bardon - Brief History of the Philosophy of Time 1 'Augustine's' | |
| A reaction: This is an extreme idealist view. Are we to say that the past consists only of what can be remembered, and the future only of what is anticipated? Absurd anti-realism, in my view. Where do his concepts come from, asks Le Poidevin. |
| 5980 | How can ten days ahead be a short time, if it doesn't exist? [Augustine] |
| Full Idea: A short time ago or a short time ahead we might put at ten days, but how can anything which does not exist be either long or short? | |
| From: Augustine (Confessions [c.398], XI.15) | |
| A reaction: A nice question, which gets at the paradoxical nature of time very nicely. How can it be long, but non-existent? We could break the paradox by concluding '..and therefore time does exist', even though we can't see how. |
| 5979 | If the past is no longer, and the future is not yet, how can they exist? [Augustine] |
| Full Idea: Of the three divisions of time, how can two, the past and the future, be, when the past no longer is, and the future is not yet? | |
| From: Augustine (Confessions [c.398], XI.14) | |
| A reaction: This is the oldest bewilderment about time, which naturally leads us to the thought that time cannot actually 'exist'. The remark implies that at least 'now' is safe, but that also succumbs to paradox pretty quickly. |
| 5981 | The whole of the current year is not present, so how can it exist? [Augustine] |
| Full Idea: We cannot say that the whole of the current year is present, and if the whole of it is not present, the year is not present. | |
| From: Augustine (Confessions [c.398], XI.15) | |
| A reaction: Another nice way of presenting the paradox of time. We are in a particular year, so it has to be real. |
| 5978 | I know what time is, until someone asks me to explain it [Augustine] |
| Full Idea: I know well enough what time is, provided that nobody asks me; but if I am asked what it is and try to explain, I am baffled. | |
| From: Augustine (Confessions [c.398], XI.14) | |
| A reaction: A justly famous remark, even though it adds nothing to our knowledge of time. This sort of thought pushes us towards accepting many things as axiomatic, such as time, space, identity, persons, mind. |
| 5983 | I disagree with the idea that time is nothing but cosmic movement [Augustine] |
| Full Idea: I once heard a learned man say that time is nothing but the movement of the sun and the moon and the stars, but I do not agree. | |
| From: Augustine (Confessions [c.398], XI.22) | |
| A reaction: It is tempting to say that you either take time or movement as axiomatic, and describe one in terms of the other, but you are stuck unable to give the initial statement of the axiom without mentioning the second property you were saving for later. |
| 5977 | Heaven and earth must be created, because they are subject to change [Augustine] |
| Full Idea: The fact that heaven and earth are there proclaims that they were created, for they are subject to change and variation; ..the meaning of change and variation is that something is there which was not there before. | |
| From: Augustine (Confessions [c.398], XI.04) | |
| A reaction: It seems possible that the underlying matter is eternal (as in various conservation laws, such as that of energy), and that all change is in the form rather than the substance. |
| 22887 | If God existed before creation, why would a perfect being desire to change things? [Augustine, by Bardon] |
| Full Idea: If nothing existed by God before creation, then what could have happened to, or within, God that led God to decide to create the universe at that particular moment? Why would an eternal or perfect being want or need to change? | |
| From: report of Augustine (Confessions [c.398]) by Adrian Bardon - Brief History of the Philosophy of Time 1 'Augustine's' | |
| A reaction: I suppose you could reply that change is superior to stasis, but then why did God delay the creation? |
| 5976 | If God is outside time in eternity, can He hear prayers? [Augustine] |
| Full Idea: O Lord, since you are outside time in eternity, are you unaware of the things that I tell you? | |
| From: Augustine (Confessions [c.398], XI.01) | |
| A reaction: This strikes me as the single most difficult and most elusive question about the nature of a supreme divine being. If the being is trapped in time, as we are, it is greatly diminished, and if it is outside, it is hard to see how it could be a participant. |