104 ideas
24047 | An account is either a definition or a demonstration [Aristotle] |
24084 | Seeing with other eyes is more egoism, but exploring other perspectives leads to objectivity [Nietzsche] |
24052 | From one thing alone we can infer its contrary [Aristotle] |
24092 | I tell the truth, even if it is repulsive [Nietzsche] |
24114 | The pain in truth is when it destroys a belief [Nietzsche] |
24104 | We don't create logic, time and space! The mind obeys laws because they are true [Nietzsche] |
1729 | We perceive number by the denial of continuity [Aristotle] |
24112 | To think about being we must have an opinion about what it is [Nietzsche] |
24057 | What is prior is always potentially present in what is next in order [Aristotle] |
14329 | Some dispositional properties (such as mental ones) may have no categorical base [Price,HH] |
16752 | Sight is the essence of the eye, fitting its definition; the eye itself is just the matter [Aristotle] |
24058 | The substance is the cause of a thing's being [Aristotle] |
24055 | Matter is potential, form is actual [Aristotle] |
24040 | Scientists explain anger by the matter, dialecticians by the form and the account [Aristotle] |
24089 | Essences are fictions needed for beings who represent things [Nietzsche] |
5051 | The intellect has potential to think, like a tablet on which nothing has yet been written [Aristotle] |
16723 | Perception of sensible objects is virtually never wrong [Aristotle] |
1724 | Perception necessitates pleasure and pain, which necessitates appetite [Aristotle] |
1730 | Why do we have many senses, and not just one? [Aristotle] |
17711 | Our minds take on the form of what is being perceived [Aristotle, by Mares] |
1725 | Why can't we sense the senses? And why do senses need stimuli? [Aristotle] |
1732 | Sense organs aren't the end of sensation, or they would know what does the sensing [Aristotle] |
1728 | Many objects of sensation are common to all the senses [Aristotle] |
1727 | Some objects of sensation are unique to one sense, where deception is impossible [Aristotle] |
1734 | In moral thought images are essential, to be pursued or avoided [Aristotle] |
1726 | We may think when we wish, but not perceive, because universals are within the mind [Aristotle] |
24115 | There is no proof that we forget things - only that we can't recall [Nietzsche] |
16647 | Demonstration starts from a definition of essence, so we can derive (or conjecture about) the properties [Aristotle] |
24048 | Demonstrations move from starting-points to deduced conclusions [Aristotle] |
16646 | To understand a triangle summing to two right angles, we need to know the essence of a line [Aristotle] |
1714 | Mind involves movement, perception, incorporeality [Aristotle] |
5507 | Aristotle led to the view that there are several souls, all somewhat physical [Aristotle, by Martin/Barresi] |
24051 | Soul is seen as what moves, or what is least physical, or a combination of elements [Aristotle] |
12086 | Psuché is the form and actuality of a body which potentially has life [Aristotle] |
16754 | The soul is the cause or source of movement, the essence of body, and its end [Aristotle] |
24046 | Understanding is impossible, if it involves the understanding having parts [Aristotle] |
1717 | If the soul is composed of many physical parts, it can't be a true unity [Aristotle] |
24053 | If a soul have parts, what unites them? [Aristotle] |
1721 | What unifies the soul would have to be a super-soul, which seems absurd [Aristotle] |
24090 | Our inclinations would not conflict if we were a unity; we imagine unity for our multiplicity [Nietzsche] |
1735 | In a way the soul is everything which exists, through its perceptions and thoughts [Aristotle] |
24061 | If we divide the mind up according to its capacities, there are a lot of them [Aristotle] |
24062 | Self-moving animals must have desires, and that entails having imagination [Aristotle] |
9032 | Before we can abstract from an instance of violet, we must first recognise it [Price,HH] |
9035 | If judgement of a characteristic is possible, that part of abstraction must be complete [Price,HH] |
9034 | There may be degrees of abstraction which allow recognition by signs, without full concepts [Price,HH] |
9036 | There is pre-verbal sign-based abstraction, as when ice actually looks cold [Price,HH] |
9037 | Intelligent behaviour, even in animals, has something abstract about it [Price,HH] |
24099 | We contain many minds, which fight for the 'I' of the mind [Nietzsche] |
1710 | Emotion involves the body, thinking uses the mind, imagination hovers between them [Aristotle] |
24056 | The soul (or parts of it) is not separable from the body [Aristotle] |
24039 | All the emotions seem to involve the body, simultaneously with the feeling [Aristotle] |
24050 | If soul is separate from body, why does it die when the body dies? [Aristotle] |
24049 | Thinkers place the soul within the body, but never explain how they are attached [Aristotle] |
1514 | Early thinkers concentrate on the soul but ignore the body, as if it didn't matter what body received the soul [Aristotle] |
2683 | Aristotle has a problem fitting his separate reason into the soul, which is said to be the form of the body [Ackrill on Aristotle] |
1718 | Does the mind think or pity, or does the whole man do these things? [Aristotle] |
13275 | The soul and the body are inseparable, like the imprint in some wax [Aristotle] |
1733 | Thinking is not perceiving, but takes the form of imagination and speculation [Aristotle] |
9033 | Recognition must precede the acquisition of basic concepts, so it is the fundamental intellectual process [Price,HH] |
24102 | Thoughts are signs (just as words are) [Nietzsche] |
23307 | Aristotle makes belief a part of reason, but sees desires as separate [Aristotle, by Sorabji] |
9030 | Abstractions can be interpreted dispositionally, as the ability to recognise or imagine an item [Price,HH] |
9029 | If ideas have to be images, then abstract ideas become a paradoxical problem [Price,HH] |
9031 | The basic concepts of conceptual cognition are acquired by direct abstraction from instances [Price,HH] |
24120 | Great orators lead their arguments, rather than following them [Nietzsche] |
24097 | The pragmatics of language is more comprehensible than the meaning [Nietzsche] |
24108 | Actions are just a release of force. They seize on something, which becomes the purpose [Nietzsche] |
24105 | Drives make us feel non-feelings; Will is the effect of those feelings [Nietzsche] |
24060 | Self-controlled follow understanding, when it is opposed to desires [Aristotle] |
24117 | We need lower and higher drives, but they must be under firm control [Nietzsche] |
24113 | Our motives don't explain our actions [Nietzsche] |
24087 | People who miss beauty seek the sublime, where even the ugly shows its 'beauty' [Nietzsche] |
24091 | The sublimity of nature which dwarfs us was a human creation [Nietzsche] |
24093 | We can aspire to greatness by creating new functions for ourselves [Nietzsche] |
24121 | Greeks might see modern analysis of what is human as impious [Nietzsche] |
24107 | Once a drive controls the intellect, it rules, and sets the goals [Nietzsche] |
24085 | For absolute morality a goal for mankind is needed [Nietzsche] |
24101 | We always assign values, but we may not value those values [Nietzsche] |
24094 | Humans are vividly aware of short-term effects, and almost ignorant of the long-term ones [Nietzsche] |
24111 | Happiness is the active equilibrium of our drives [Nietzsche] |
4376 | Pleasure and pain are perceptions of things as good or bad [Aristotle] |
24109 | Actual morality is more complicated and subtle than theory (which gets paralysed) [Nietzsche] |
24110 | Some things we would never do, even for the highest ideals [Nietzsche] |
24103 | You should not want too many virtues; one is enough [Nietzsche] |
24106 | Talk of 'utility' presupposes that what is useful to people has been defined [Nietzsche] |
24086 | The goal is to settle human beings, like other animals, but humans are still changeable [Nietzsche] |
24123 | My eternal recurrence is opposed to feeling fragmented and imperfect [Nietzsche] |
24088 | See our present lives as eternal! Religions see it as fleeting, and aim at some different life [Nietzsche] |
24119 | The eternal return of wastefulness is a terrible thought [Nietzsche] |
24116 | Justice says people are not equal, and should become increasingly unequal [Nietzsche] |
24098 | Reasons that justify punishment can also justify the crime [Nietzsche] |
24118 | Do away with punishment. Counter-retribution is as bad as the crime [Nietzsche] |
24100 | If you don't want war, remove your borders; but you set up borders because you want war [Nietzsche] |
24095 | Our growth is too subtle to perceive, and long events are too slow for us to grasp [Nietzsche] |
1740 | Nature does nothing in vain [Aristotle] |
1739 | If all movement is either pushing or pulling, there must be a still point in between where it all starts [Aristotle] |
24045 | Movement is spatial, alteration, withering or growth [Aristotle] |
1738 | Practical reason is based on desire, so desire must be the ultimate producer of movement [Aristotle] |
24044 | Movement can be intrinsic (like a ship) or relative (like its sailors) [Aristotle] |
24064 | If something is pushed, it pushes back [Aristotle] |
24096 | Unlike time, space is subjective. Empty space was assumed, but it doesn't exist [Nietzsche] |
24063 | What is born has growth, a prime, and a withering away [Aristotle] |
24122 | Life is forces conjoined by nutrition, to produce resistance, arrangement and value [Nietzsche] |