32 ideas
| 9038 | We must distinguish what the speaker denotes by a name, from what the name denotes [Evans] |
| 5824 | How can an expression be a name, if names can change their denotation? [Evans] |
| 9042 | A private intention won't give a name a denotation; the practice needs it to be made public [Evans] |
| 9041 | The Causal Theory of Names is wrong, since the name 'Madagascar' actually changed denotation [Evans] |
| 16588 | I prefer a lack of form to mean non-existence, than to think of some quasi-existence [Augustine] |
| 22979 | Three main questions seem to be whether a thing is, what it is, and what sort it is [Augustine] |
| 22977 | I can distinguish different smells even when I am not experiencing them [Augustine] |
| 22982 | Why does joy in my mind make me happy, but joy in my memory doesn't? [Augustine] |
| 22981 | Mind and memory are the same, as shown in 'bear it in mind' or 'it slipped from mind' [Augustine] |
| 22980 | Memory contains innumerable principles of maths, as well as past sense experiences [Augustine] |
| 22983 | We would avoid remembering sorrow or fear if that triggered the emotions afresh [Augustine] |
| 15282 | Facts should be deducible from the theory and initial conditions, and prefer the simpler theory [Osiander, by Harré/Madden] |
| 22978 | Memory is so vast that I cannot recognise it as part of my mind [Augustine] |
| 22984 | Without memory I could not even speak of myself [Augustine] |
| 5982 | If the future does not exist, how can prophets see it? [Augustine] |
| 22976 | Memories are preserved separately, according to category [Augustine] |
| 5825 | Speakers intend to refer to items that are the source of their information [Evans] |
| 5823 | The intended referent of a name needs to be the cause of the speaker's information about it [Evans] |
| 9039 | If descriptions are sufficient for reference, then I must accept a false reference if the descriptions fit [Evans] |
| 9043 | We use expressions 'deferentially', to conform to the use of other people [Evans] |
| 9040 | Charity should minimize inexplicable error, rather than maximising true beliefs [Evans] |
| 22985 | Everyone wants happiness [Augustine] |
| 5984 | Maybe time is an extension of the mind [Augustine] |
| 22888 | To be aware of time it can only exist in the mind, as memory or anticipation [Augustine, by Bardon] |
| 5980 | How can ten days ahead be a short time, if it doesn't exist? [Augustine] |
| 5979 | If the past is no longer, and the future is not yet, how can they exist? [Augustine] |
| 5981 | The whole of the current year is not present, so how can it exist? [Augustine] |
| 5978 | I know what time is, until someone asks me to explain it [Augustine] |
| 5983 | I disagree with the idea that time is nothing but cosmic movement [Augustine] |
| 5977 | Heaven and earth must be created, because they are subject to change [Augustine] |
| 22887 | If God existed before creation, why would a perfect being desire to change things? [Augustine, by Bardon] |
| 5976 | If God is outside time in eternity, can He hear prayers? [Augustine] |