9 ideas
| 4037 | Ockham's Razor is the principle that we need reasons to believe in entities [Mellor/Oliver] |
| Full Idea: Ockham's Razor is the principle that we need reasons to believe in entities. | |
| From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §9) | |
| A reaction: This presumably follows from an assumption that all beliefs need reasons, but is that the case? The Principle of Sufficient Reason precedes Ockham's Razor. |
| 4027 | Properties are respects in which particular objects may be alike or differ [Mellor/Oliver] |
| Full Idea: Properties are respects in which particular objects may be alike or differ. | |
| From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §1) | |
| A reaction: Note that this definition does not mention a causal role for properties. |
| 4029 | Nominalists ask why we should postulate properties at all [Mellor/Oliver] |
| Full Idea: Nominalists ask why we should postulate properties at all. | |
| From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §3) | |
| A reaction: Objects might be grasped without language, but events cannot be understood, and explanations of events seem inconceivable without properties (implying that they are essentially causal). |
| 4039 | Abstractions lack causes, effects and spatio-temporal locations [Mellor/Oliver] |
| Full Idea: Abstract entities (such as sets) are usually understood as lacking causes, effects, and spatio-temporal location. | |
| From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §10) | |
| A reaction: This seems to beg some questions. Has the ideal of 'honour' never caused anything? Young men dream of pure velocity. |
| 13304 | Learned men gain more in one day than others do in a lifetime [Posidonius] |
| Full Idea: In a single day there lies open to men of learning more than there ever does to the unenlightened in the longest of lifetimes. | |
| From: Posidonius (fragments/reports [c.95 BCE]), quoted by Seneca the Younger - Letters from a Stoic 078 | |
| A reaction: These remarks endorsing the infinite superiority of the educated to the uneducated seem to have been popular in late antiquity. It tends to be the religions which discourage great learning, especially in their emphasis on a single book. |
| 4055 | It isn't obviously wicked to destroy a potential human being (e.g. an ununited egg and sperm) [Lockwood] |
| Full Idea: A week-old embryo without a brain may be a potential human being, but so are a sperm and an ovum that are about to meet in a dish, and it wouldn't be wicked to keep those apart. | |
| From: Michael Lockwood (When Does a Life Begin? [1985], p.19) | |
| A reaction: Sounds fine, but it may be a slippery slope. Is it acceptable to deny a place at music school to a potentially great musician? |
| 4056 | If the soul is held to leave the body at brain-death, it should arrive at the time of brain-creation [Lockwood] |
| Full Idea: Any Christian who feels that body and soul go their separate ways at brain death ought in consistency to hold that they come together only at the point when whatever is destroyed at brain death first came into being. | |
| From: Michael Lockwood (When Does a Life Begin? [1985], p.24) | |
| A reaction: Hence Christians probably focus less on brain-death than do doctors and the rest of us. |
| 4054 | I may exist before I become a person, just as I exist before I become an adult [Lockwood] |
| Full Idea: It makes perfectly good sense to say that I existed before I became a person, just as I existed before I became an adult, or a philosopher. | |
| From: Michael Lockwood (When Does a Life Begin? [1985], p.13) | |
| A reaction: The word 'I' needs thought here. I was once a non-adult, but was I ever a non-person? 'Person' is not a clear concept, despite what many philosophers since Locke may think. |
| 20820 | Time is an interval of motion, or the measure of speed [Posidonius, by Stobaeus] |
| Full Idea: Posidonius defined time thus: it is an interval of motion, or the measure of speed and slowness. | |
| From: report of Posidonius (fragments/reports [c.95 BCE]) by John Stobaeus - Anthology 1.08.42 | |
| A reaction: Hm. Can we define motion or speed without alluding to time? Looks like we have to define them as a conjoined pair, which means we cannot fully understand either of them. |