28 ideas
| 19259 | If 2-D conceivability can a priori show possibilities, this is a defence of conceptual analysis [Vaidya] |
| 1848 | We are coerced into assent to a truth by reason's violence [Aquinas] |
| 1858 | The mind is compelled by necessary truths, but not by contingent truths [Aquinas] |
| 1852 | For the mind Good is one truth among many, and Truth is one good among many [Aquinas] |
| 19262 | Essential properties are necessary, but necessary properties may not be essential [Vaidya] |
| 19267 | Define conceivable; how reliable is it; does inconceivability help; and what type of possibility results? [Vaidya] |
| 19268 | Inconceivability (implying impossibility) may be failure to conceive, or incoherence [Vaidya] |
| 19265 | Can you possess objective understanding without realising it? [Vaidya] |
| 1860 | Knowledge may be based on senses, but we needn't sense all our knowledge [Aquinas] |
| 19260 | Gettier deductive justifications split the justification from the truthmaker [Vaidya] |
| 19266 | In a disjunctive case, the justification comes from one side, and the truth from the other [Vaidya] |
| 1855 | If we saw something as totally and utterly good, we would be compelled to will it [Aquinas] |
| 1856 | Nothing can be willed except what is good, but good is very varied, and so choices are unpredictable [Aquinas] |
| 1862 | However habituated you are, given time to ponder you can go against a habit [Aquinas] |
| 1849 | Since will is a reasoning power, it can entertain opposites, so it is not compelled to embrace one of them [Aquinas] |
| 1861 | The will is not compelled to move, even if pleasant things are set before it [Aquinas] |
| 1853 | Because the will moves by examining alternatives, it doesn't compel itself to will [Aquinas] |
| 1854 | We must admit that when the will is not willing something, the first movement to will must come from outside the will [Aquinas] |
| 19264 | Aboutness is always intended, and cannot be accidental [Vaidya] |
| 1847 | The will must aim at happiness, but can choose the means [Aquinas] |
| 1857 | We don't have to will even perfect good, because we can choose not to think of it [Aquinas] |
| 1846 | The will can only want what it thinks is good [Aquinas] |
| 1850 | Without free will not only is ethical action meaningless, but also planning, commanding, praising and blaming [Aquinas] |
| 1851 | Good applies to goals, just as truth applies to ideas in the mind [Aquinas] |
| 8070 | It would be better to point to failings of character, than to moral wrongness of actions [Anscombe] |
| 8065 | 'Ought' and 'right' are survivals from earlier ethics, and should be jettisoned [Anscombe] |
| 8069 | Between Aristotle and us, a Judaeo-Christian legal conception of ethics was developed [Anscombe] |
| 1859 | Even a sufficient cause doesn't compel its effect, because interference could interrupt the process [Aquinas] |