41 ideas
| 3972 | Truth and objectivity depend on a community of speakers to interpret what they mean [Davidson] |
| 3969 | There are no ultimate standards of rationality, since we only assess others by our own standard [Davidson] |
| 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] |
| 3960 | There are no such things as minds, but people have mental properties [Davidson] |
| 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] |
| 3964 | If the mind is an anomaly, this makes reduction of the mental to the physical impossible [Davidson] |
| 3961 | Obviously all mental events are causally related to physical events [Davidson] |
| 3963 | There are no strict psychophysical laws connecting mental and physical events [Davidson] |
| 3965 | Mental entities do not add to the physical furniture of the world [Davidson] |
| 3966 | The correct conclusion is ontological monism combined with conceptual dualism [Davidson] |
| 3967 | Absence of all rationality would be absence of thought [Davidson] |
| 22976 | Memories are preserved separately, according to category [Augustine] |
| 3974 | Our meanings are partly fixed by events of which we may be ignorant [Davidson] |
| 3968 | Propositions explain nothing without an explanation of how sentences manage to name them [Davidson] |
| 3970 | Thought is only fully developed if we communicate with others [Davidson] |
| 3971 | There is simply no alternative to the 'principle of charity' in interpreting what others do [Davidson] |
| 23366 | We see nature's will in the ways all people are the same [Epictetus] |
| 22985 | Everyone wants happiness [Augustine] |
| 4022 | Epictetus says we should console others for misfortune, but not be moved by pity [Epictetus, by Taylor,C] |
| 23365 | If someone is weeping, you should sympathise and help, but not share his suffering [Epictetus] |
| 23368 | Perhaps we should persuade culprits that their punishment is just? [Epictetus] |
| 3973 | Without a teacher, the concept of 'getting things right or wrong' is meaningless [Davidson] |
| 3962 | Cause and effect relations between events must follow strict laws [Davidson] |
| 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] |