10243
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My ontology is quarks etc., classes of such things, classes of such classes etc. [Quine]
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Full Idea:
My tentative ontology continues to consist of quarks and their compounds, also classes of such things, classes of such classes, and so on.
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From:
Willard Quine (Structure and Nature [1992], p.9), quoted by Stewart Shapiro - Philosophy of Mathematics 4.9
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A reaction:
I would call this the Hierarchy of Abstraction (just coined it - what do you think?). Unlike Quine, I don't see why its ontology should include things called 'sets' in addition to the things that make them up.
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16698
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Days exist, and yet they seem to be made up of parts which don't exist [Burley]
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Full Idea:
I grant that a successive being is composed out of non-beings, as is clear of a day, which is composed of non-entities. Some part of this day is past and some future, and yet this day is.
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From:
Walter Burley (Commentary on 'Physics' [1325], III text 11,f.65rb), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 18.3
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A reaction:
The dilemma of Aristotle over time infected the scholastic attempt to give an account of successive entities. A day is a wonderfully elusive entity for a metaphysician.
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16690
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Unlike permanent things, successive things cannot exist all at once [Burley]
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Full Idea:
This is the difference between permanent and successive things: that a permanent thing exists all at once, or at least can exist all at once, whereas it is incompatible with a successive thing to exist all at once.
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From:
Walter Burley (Commentary on 'Physics' [1325], III txt 11,f.65rb), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 18.1
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A reaction:
Permanent things sound like what are now called 'three-dimensional' objects, but scholastic 'entia successiva' are not the same as spacetime 'worms' or collections of temporal stages.
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11214
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We learn 'not' along with affirmation, by learning to either affirm or deny a sentence [Rumfitt]
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Full Idea:
The standard view is that affirming not-A is more complex than affirming the atomic sentence A itself, with the latter determining its sense. But we could learn 'not' directly, by learning at once how to either affirm A or reject A.
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From:
Ian Rumfitt ("Yes" and "No" [2000], IV)
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A reaction:
[compressed] This seems fairly anti-Fregean in spirit, because it looks at the psychology of how we learn 'not' as a way of clarifying what we mean by it, rather than just looking at its logical behaviour (and thus giving it a secondary role).
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