34 ideas
1798 | He studied philosophy by suspending his judgement on everything [Pyrrho, by Diog. Laertius] |
Full Idea: He studied philosophy on the principle of suspending his judgement on all points. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.3 | |
A reaction: In what sense was Pyrrho a philosopher, then? He must have asserted SOME generalised judgments. |
1800 | Sceptics say reason is only an instrument, because reason can only be attacked with reason [Pyrrho, by Diog. Laertius] |
Full Idea: The Sceptics say that they only employ reason as an instrument, because it is impossible to overturn the authority of reason, without employing reason. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.8 |
1350 | Continuity is needed for existence, otherwise we would say a thing existed after it ceased to exist [Reid] |
Full Idea: Identity supposes an uninterrupted continuance of existence….Otherwise we must suppose a being to exist after it has ceased to exist, and to have existed before it was produced, which are manifest contradictions. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: I take the point to be that if something is supposed to survive a gap in its existence, that must imply that it somehow exists during the gap. If a light flashes on and off, is it really a new entity each time? |
21322 | We treat slowly changing things as identical for the sake of economy in language [Reid] |
Full Idea: All bodies, as they consist of innumerable parts, are subject to continual changes of their substance. When such changes are gradual, because language could not afford a different name for each state, it retains the same name and is considered the same. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: This is hard to deny. We could hardly rename a child each morning. Simlarly, we can't have a unique name for each leaf on a tree. Economy of language explains a huge amount in philosophy. |
21320 | Identity is familiar to common sense, but very hard to define [Reid] |
Full Idea: Every man of common sense has a clear and distinct notion of identity. If you ask for a definition of identity, I confess I can give none. It is too simple a notion. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: 'Identical' seems to be a two-place predicate, but the only strict way two things can be identical is if there is actually just one thing. In which case just drop the word 'identity' (instead of defining it), and say there is just one thing here. |
1367 | Identity can only be affirmed of things which have a continued existence [Reid] |
Full Idea: Identity can only be affirmed of things which have a continued existence. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 6) | |
A reaction: This doesn't mean that Reid thinks there is nothing more to the identity than their similitude. But he, like Hume, denies that there is personal identity at any given instant. Reid is better at criticism than at formulating his own theory. |
23644 | Without memory we could have no concept of duration [Reid] |
Full Idea: It is impossible to show how we could acquire a notion of duration if we had no memory. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], 1) | |
A reaction: We would probably not have a notion of duration if we possessed a memory, but nothing ever changed. Maybe in Shoemaker's frozen worlds they retain memories, but nothing happens? |
23643 | We all trust our distinct memories (but not our distinct imaginings) [Reid] |
Full Idea: Every man feels he must believe what he distinctly remembers, though he can give no other reason for his belief, but that he remembers the thing distinctly; whereas, when he merely distinctly imagines a thing, he has no belief in it upon that account. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], 1) | |
A reaction: The word 'distinct' is doing some heavy work here. I fear that believing the memory is the only criterion we have for calling it distinct. As a boy I was persuaded to change my testimony about a car accident, and I realised I was not distinct about it. |
6595 | If we need a criterion of truth, we need to know whether it is the correct criterion [Pyrrho, by Fogelin] |
Full Idea: Against the Stoics, the Pyrrhonians argued that if someone presents a criterion of truth, then it will be important to determine whether it is the correct criterion. | |
From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
A reaction: Hence Davidson says that attempts to define truth are 'folly'. If something has to be taken as basic, then truth seems a good candidate (since, for example, logical operators could not otherwise be defined by means of 'truth' tables). |
6593 | The Pyrrhonians attacked the dogmas of professors, not ordinary people [Pyrrho, by Fogelin] |
Full Idea: The attacks of the Pyrrhonian sceptics are directed against the dogmas of the 'professors', not against the beliefs of the common people pursuing the business of daily life. | |
From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
A reaction: This may be because they thought that ordinary people were too confused to be worth attacking, rather than because they lived in a state of beautifully appropriate beliefs. Naïve realism is certainly worth attacking. |
6592 | Academics said that Pyrrhonians were guilty of 'negative dogmatism' [Pyrrho, by Fogelin] |
Full Idea: The ancient Academic sceptics charged the Pyrrhonian sceptics with 'negative dogmatism' when they claimed that a certain kind of knowledge is impossible. | |
From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
A reaction: It is this kind of point which should push us towards some sort of rationalism, because certain a priori 'dogmas' seem to be indispensable to get any sort of discussion off the ground. The only safe person is Cratylus (see Idea 578). |
1801 | Animals vary in their feelings and judgements (Mode 1) [Pyrrho, by Diog. Laertius] |
Full Idea: First mode: animals vary in their feelings and judgements (of food, for example). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1803 | Objects vary according to which sense perceives them (Mode 3) [Pyrrho, by Diog. Laertius] |
Full Idea: Third mode: things like an apple vary according to which sense perceives them (yellow, sweet, and fragrant). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1809 | Perception is affected by expectations (Mode 9) [Pyrrho, by Diog. Laertius] |
Full Idea: Ninth mode: we perceive things according to what we expect (earthquakes and sunshine). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1804 | Perception varies with madness or disease (Mode 4) [Pyrrho, by Diog. Laertius] |
Full Idea: Fourth mode: perceivers vary in their mental and physical state (such as the mad and the sick). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1806 | Perception of objects depends on surrounding conditions (Mode 6) [Pyrrho, by Diog. Laertius] |
Full Idea: Sixth mode: the perception of an object depends on surrounding conditions (sunlight and lamplight). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1802 | Individuals vary in responses and feelings (Mode 2) [Pyrrho, by Diog. Laertius] |
Full Idea: Second mode: individual men vary in responses and feelings (heat and cold, for example). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1807 | Perception varies with viewing distance and angle (Mode 7) [Pyrrho, by Diog. Laertius] |
Full Idea: Seventh mode: perception varies according to viewing distance and angle (the sun, and a dove's neck). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1810 | Perception and judgement depend on comparison (Mode 10) [Pyrrho, by Diog. Laertius] |
Full Idea: Tenth mode: perceptions and judgements depend on comparison (light/heavy, above/below). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1805 | Judgements vary according to local culture and law (Mode 5) [Pyrrho, by Diog. Laertius] |
Full Idea: Fifth mode: judgements vary according to local custom, law and culture (Persians marry their daughters). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1808 | Perception of things depends on their size or quantity (Mode 8) [Pyrrho, by Diog. Laertius] |
Full Idea: Eighth mode: perceptions of things depend on their magnitude or quantity (food and wine). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1356 | A person is a unity, and doesn't come in degrees [Reid] |
Full Idea: The identity of a person is a perfect identity: wherever it is real, it admits of no degrees; and it is impossible that a person should be in part the same, and in part different; because a person is a 'monad', and is not divisible into parts. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: I don't accept this, because I don't accept the metaphysics needed to underpin it. To watch a person with Alzheimer's disease fade out of existence before they die seems sufficient counter-evidence. I believe in personal identity, but it isn't 'perfect'. |
1359 | Personal identity is the basis of all rights, obligations and responsibility [Reid] |
Full Idea: Identity, when applied to persons, has no ambiguity, and admits of no degrees. It is the foundation of all rights and obligations, and of all accountableness. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: This seems to me to be one of the key mistakes in all of philosophy - thinking that items must always be all-or-nothing. If a person deteriorates through Alzheimer's, there seem to be obvious degrees of personhood. Responsibility comes in degrees, too. |
21319 | I can hardly care about rational consequence if it wasn't me conceiving the antecedent [Reid] |
Full Idea: The conviction of personal identity is indispensably necessary to all exercise of reason. Reasoning is made up of successive parts. Without the conviction that the antecedent have been seen by me, I could have no reason to proceed to the consequent. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: Society needs philosophers precisely to point such things out. It isn't conclusive, but populist waffle about the self not existing undermines the very concept of a 'train of thought', which everybody is signed up to. Trains of thought can take years. |
21323 | The identity of a thief is only known by similarity, but memory gives certainty in our own case [Reid] |
Full Idea: A man challenges a thief in possession of his horse only on similarity. The testimony of witnesses to the identity of a person is commonly grounded on no other evidence. ...Evidence of our own identity is grounded in memory, and gives undoubted certainty. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: With other people the best we can hope for is type-identity, hoping that each individual being is a unique type, but with otherselves we are always confident of establishing token identity. Could I have been someone different yesterday, without realising? |
21321 | Memory reveals my past identity - but so does testimony of other witnesses [Reid] |
Full Idea: Although memory gives the most irresistible evidence of my being the identical person that did such a thing, I may have other good evidence of things which befell me. I know who bare me and suckled me, but I do not remember those events. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: A splendidly accurate and simple observation. Reid's criticisms of Locke are greatly superior to those of Butler. We now have vast collections of photographs showing our past identities. |
21325 | Boy same as young man, young man same as old man, old man not boy, if forgotten! [Reid] |
Full Idea: Suppose a brave officer, flogged as a boy for robbing an orchard, to have captured a standard in his first campaign, and become a general in advanced life. [If the general forgets the flogging] he is and at the same time is not the same as the boy. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 6) | |
A reaction: The point is that strict identity has to be transitive, and if the general forgets his boyhood that breaks the transitivity. If identity is less strict there is no problem. The general may only have memories related to some part of his boyhood. |
21324 | If consciousness is transferable 20 persons can be 1; forgetting implies 1 can be 20 [Reid] |
Full Idea: If the same consciousness can be transferred from one intelligent being to another, then two or twenty beings may be the same person. If he may lose the consciousness of actions done by him, one intelligent being may be two or twenty different persons. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 6) | |
A reaction: Reid says Locke was aware of these two implications of his theory of personal identity (based on consciousness). The first example is me replicated like software. The second is if I forget that I turned the light off, then who did turn the light off? |
21327 | If a stolen horse is identified by similitude, its identity is not therefore merely similitude [Reid] |
Full Idea: When a stolen horse is claimed, the only evidence that this is the same horse is similitude. But would it not be ridiculous from this to infer that the identity of a horse consists in similitude only? | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 6) | |
A reaction: Actually that is exactly Hume's view of the matter (Idea 21292). For a strict empiricist there is nothing else be close resemblance over time. I prefer Reid's account to Hume's. - but then I am not a 'strict' empiricist. |
1366 | If consciousness is personal identity, it is continually changing [Reid] |
Full Idea: Is it not strange that the identity of a person should consist in a thing (consciousness) which is continually changing? | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 6) | |
A reaction: This is the panicky slippery slope view of Locke, that sees his doctrine as the first step to the destruction of religion. The fact is, though, that parts of my consciousness changes continually, but other parts stay the same for years on end. |
1352 | Thoughts change continually, but the self doesn't [Reid] |
Full Idea: My thoughts, and actions, and feelings, change every moment: they have no continued, but a successive, existence: but that self, or I, to which they belong, is permanent. | |
From: Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4) | |
A reaction: The word 'permanent' may be excessive, but one could hardly say there is nothing more to personal identity than the contents of consciousnes, given how much and how quickly those continually fluctuate. |
3062 | There are no causes, because they are relative, and alike things can't cause one another [Pyrrho, by Diog. Laertius] |
Full Idea: The idea of cause is relative to that of which it is the cause, and so has no real existence. …Also cause must either be body causing body, or incorporeal causing incorporeal, and neither of these is possible. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.11.11 |
3063 | Motion can't move where it is, and can't move where it isn't, so it can't exist [Pyrrho, by Diog. Laertius] |
Full Idea: Motion is not moved in the place in which it is is, and it is impossible that it should be moved in the place in which it is not, so there is no such thing as motion. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.11.11 |
1515 | Pythagoreans believe it is absurd to seek for goodness anywhere except with the gods [Iamblichus] |
Full Idea: The thinking behind Pythagorean philosophy is that people behave in an absurd fashion if they try to find any source for the good other than the gods. | |
From: Iamblichus (Life of Pythagoras [c.290], 137) |