119 ideas
9199 | Wisdom for one instant is as good as wisdom for eternity [Chrysippus] |
20853 | Wise men should try to participate in politics, since they are a good influence [Chrysippus, by Diog. Laertius] |
20772 | Three branches of philosophy: first logic, second ethics, third physics (which ends with theology) [Chrysippus] |
5969 | Chrysippus said the uncaused is non-existent [Chrysippus, by Plutarch] |
16295 | Tarski proved that truth cannot be defined from within a given theory [Tarski, by Halbach] |
15342 | Tarski proved that any reasonably expressive language suffers from the liar paradox [Tarski, by Horsten] |
19069 | 'True sentence' has no use consistent with logic and ordinary language, so definition seems hopeless [Tarski] |
21388 | The causes of future true events must exist now, so they will happen because of destiny [Chrysippus, by Cicero] |
20780 | Graspable presentations are criteria of facts, and are molded according to their objects [Chrysippus, by Diog. Laertius] |
20793 | How could you ever know that the presentation is similar to the object? [Sext.Empiricus on Chrysippus] |
16296 | Tarski's Theorem renders any precise version of correspondence impossible [Tarski, by Halbach] |
10672 | Tarskian semantics says that a sentence is true iff it is satisfied by every sequence [Tarski, by Hossack] |
15339 | Tarski gave up on the essence of truth, and asked how truth is used, or how it functions [Tarski, by Horsten] |
16302 | Tarski did not just aim at a definition; he also offered an adequacy criterion for any truth definition [Tarski, by Halbach] |
19135 | Tarski enumerates cases of truth, so it can't be applied to new words or languages [Davidson on Tarski] |
19138 | Tarski define truths by giving the extension of the predicate, rather than the meaning [Davidson on Tarski] |
4699 | Tarski made truth relative, by only defining truth within some given artificial language [Tarski, by O'Grady] |
19324 | Tarski has to avoid stating how truths relate to states of affairs [Kirkham on Tarski] |
15410 | Truth only applies to closed formulas, but we need satisfaction of open formulas to define it [Burgess on Tarski] |
18811 | Tarski uses sentential functions; truly assigning the objects to variables is what satisfies them [Tarski, by Rumfitt] |
15365 | We can define the truth predicate using 'true of' (satisfaction) for variables and some objects [Tarski, by Horsten] |
19314 | For physicalism, reduce truth to satisfaction, then define satisfaction as physical-plus-logic [Tarski, by Kirkham] |
19316 | Insight: don't use truth, use a property which can be compositional in complex quantified sentence [Tarski, by Kirkham] |
19175 | Tarski gave axioms for satisfaction, then derived its explicit definition, which led to defining truth [Tarski, by Davidson] |
16303 | Tarski made truth respectable, by proving that it could be defined [Tarski, by Halbach] |
19134 | Tarski defined truth for particular languages, but didn't define it across languages [Davidson on Tarski] |
16304 | Tarski didn't capture the notion of an adequate truth definition, as Convention T won't prove non-contradiction [Halbach on Tarski] |
2571 | Tarski says that his semantic theory of truth is completely neutral about all metaphysics [Tarski, by Haack] |
10821 | Physicalists should explain reference nonsemantically, rather than getting rid of it [Tarski, by Field,H] |
10822 | A physicalist account must add primitive reference to Tarski's theory [Field,H on Tarski] |
10969 | Tarski had a theory of truth, and a theory of theories of truth [Tarski, by Read] |
17746 | Tarski's 'truth' is a precise relation between the language and its semantics [Tarski, by Walicki] |
10904 | Tarskian truth neglects the atomic sentences [Mulligan/Simons/Smith on Tarski] |
15322 | Tarski's had the first axiomatic theory of truth that was minimally adequate [Tarski, by Horsten] |
16306 | Tarski defined truth, but an axiomatisation can be extracted from his inductive clauses [Tarski, by Halbach] |
8077 | Stoic propositional logic is like chemistry - how atoms make molecules, not the innards of atoms [Chrysippus, by Devlin] |
20791 | Chrysippus has five obvious 'indemonstrables' of reasoning [Chrysippus, by Diog. Laertius] |
8078 | Modus ponens is one of five inference rules identified by the Stoics [Chrysippus, by Devlin] |
6023 | Every proposition is either true or false [Chrysippus, by Cicero] |
18759 | Identity is invariant under arbitrary permutations, so it seems to be a logical term [Tarski, by McGee] |
10823 | A name denotes an object if the object satisfies a particular sentential function [Tarski] |
18756 | Tarski built a compositional semantics for predicate logic, from dependent satisfactions [Tarski, by McGee] |
19313 | Tarksi invented the first semantics for predicate logic, using this conception of truth [Tarski, by Kirkham] |
16323 | The object language/ metalanguage distinction is the basis of model theory [Tarski, by Halbach] |
8940 | Tarski avoids the Liar Paradox, because truth cannot be asserted within the object language [Tarski, by Fisher] |
21382 | Things get smaller without end [Anaxagoras] |
10154 | Tarski's theory of truth shifted the approach away from syntax, to set theory and semantics [Feferman/Feferman on Tarski] |
481 | Nothing is created or destroyed; there is only mixing and separation [Anaxagoras] |
21822 | Anaxagoras's concept of supreme Mind has a simple First and a multiple One [Anaxagoras, by Plotinus] |
5992 | Chrysippus says action is the criterion for existence, which must be physical [Chrysippus, by Tieleman] |
17995 | Basic is the potentially perceptible, then comes the contrary qualities, and finally the 'elements' [Anaxagoras] |
21673 | There are simple and complex facts; the latter depend on further facts [Chrysippus, by Cicero] |
16652 | Stoics categories are Substrate, Quality, Disposition, and Relation [Chrysippus, by Pasnau] |
16058 | Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon? [Chrysippus, by Philo of Alexandria] |
16059 | Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity [Chrysippus, by Long/Sedley] |
20802 | Snow is not white, and doesn't even appear white, because it is made of black water [Anaxagoras, by Cicero] |
13257 | The senses are too feeble to determine the truth [Anaxagoras] |
22761 | We reveal unreliability in the senses when we cannot discriminate a slow change of colour [Anaxagoras, by Sext.Empiricus] |
13256 | Nous is unlimited, self-ruling and pure; it is the finest thing, with great discernment and strength [Anaxagoras] |
13784 | Mind is self-ruling, pure, ordering and ubiquitous [Anaxagoras, by Plato] |
1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
5118 | Anaxagoras says mind remains pure, and so is not affected by what it changes [Anaxagoras, by Aristotle] |
20834 | Chrysippus allows evil to say it is fated, or even that it is rational and natural [Plutarch on Chrysippus] |
20833 | A swerve in the atoms would be unnatural, like scales settling differently for no reason [Chrysippus, by Plutarch] |
20835 | Chrysippus is wrong to believe in non-occurring future possibilities if he is a fatalist [Plutarch on Chrysippus] |
20808 | Everything is fated, either by continuous causes or by a supreme rational principle [Chrysippus, by Diog. Laertius] |
20837 | Fate is an eternal and fixed chain of causal events [Chrysippus] |
20836 | The Lazy Argument responds to fate with 'why bother?', but the bothering is also fated [Chrysippus, by Cicero] |
21679 | When we say events are fated by antecedent causes, do we mean principal or auxiliary causes? [Chrysippus] |
5971 | Destiny is only a predisposing cause, not a sufficient cause [Chrysippus, by Plutarch] |
20787 | A proposition is what can be asserted or denied on its own [Chrysippus] |
20850 | Passions are judgements; greed thinks money is honorable, and likewise drinking and lust [Chrysippus, by Diog. Laertius] |
20869 | The highest degree of morality performs all that is appropriate, omitting nothing [Chrysippus] |
20407 | Taste is the capacity to judge an object or representation which is thought to be beautiful [Tarski, by Schellekens] |
3044 | Stoics say that beauty and goodness are equivalent and linked [Chrysippus, by Diog. Laertius] |
20838 | Fate initiates general causes, but individual wills and characters dictate what we do [Chrysippus] |
20813 | Human purpose is to contemplate and imitate the cosmos [Chrysippus] |
3045 | Stoics say justice is a part of nature, not just an invented principle [Chrysippus, by Diog. Laertius] |
20774 | Only nature is available to guide action and virtue [Chrysippus] |
20864 | Live in agreement, according to experience of natural events [Chrysippus] |
5972 | Living happily is nothing but living virtuously [Chrysippus, by Plutarch] |
1777 | Pleasure is not the good, because there are disgraceful pleasures [Chrysippus, by Diog. Laertius] |
5973 | Justice can be preserved if pleasure is a good, but not if it is the goal [Chrysippus, by Plutarch] |
20845 | There are shameful pleasures, and nothing shameful is good, so pleasure is not a good [Chrysippus, by Diog. Laertius] |
5967 | People need nothing except corn and water [Chrysippus, by Plutarch] |
5966 | All virtue is good, but not always praised (as in not lusting after someone ugly) [Chrysippus] |
20855 | Chrysippus says virtue can be lost (though Cleanthes says it is too secure for that) [Chrysippus, by Diog. Laertius] |
5970 | Chrysippus says nothing is blameworthy, as everything conforms with the best nature [Chrysippus, by Plutarch] |
18231 | Anaxagoras said a person would choose to be born to contemplate the ordered heavens [Anaxagoras] |
20842 | Rational animals begin uncorrupted, but externals and companions are bad influences [Chrysippus, by Diog. Laertius] |
20856 | Justice, the law, and right reason are natural and not conventional [Chrysippus, by Diog. Laertius] |
1779 | We don't have obligations to animals as they aren't like us [Chrysippus, by Diog. Laertius] |
20857 | Justice is irrelevant to animals, because they are too unlike us [Chrysippus, by Diog. Laertius] |
20812 | Covers are for shields, and sheaths for swords; likewise, all in the cosmos is for some other thing [Chrysippus] |
631 | For Anaxagoras the Good Mind has no opposite, and causes all movement, for a higher reason [Anaxagoras, by Aristotle] |
22727 | Mind creates the world from a mixture of pure substances [Anaxagoras, by ] |
550 | Anaxagoras said that the number of principles was infinite [Anaxagoras, by Aristotle] |
21383 | The ultimate constituents of reality are the homoeomeries [Anaxagoras, by Vlastos] |
13208 | Anaxagoreans regard the homoeomeries as elements, which compose earth, air, fire and water [Anaxagoras, by Aristotle] |
21403 | The later Stoics identified the logos with an air-fire compound, called 'pneuma' [Chrysippus, by Long] |
20828 | Fire is a separate element, not formed with others (as was previously believed) [Chrysippus, by Stobaeus] |
5975 | Stoics say earth, air, fire and water are the primary elements [Chrysippus, by Plutarch] |
367 | Anaxagoras says mind produces order and causes everything [Anaxagoras, by Plato] |
20819 | The past and the future subsist, but only the present exists [Chrysippus, by Plutarch] |
20818 | The present does not exist, so our immediate experience is actually part past and part future [Chrysippus, by Plutarch] |
20821 | Time is continous and infinitely divisible, so there cannot be a wholly present time [Chrysippus, by Stobaeus] |
21381 | Germs contain microscopic organs, which become visible as they grow [Anaxagoras] |
22726 | When things were unified, Mind set them in order [Anaxagoras] |
2629 | Anaxagoras was the first to say that the universe is directed by an intelligence [Anaxagoras, by Cicero] |
3048 | Stoics say that God the creator is the perfection of all animals [Chrysippus, by Diog. Laertius] |
20773 | The origin of justice can only be in Zeus, and in nature [Chrysippus] |
5965 | The source of all justice is Zeus and the universal nature [Chrysippus] |
3042 | Stoics teach that law is identical with right reason, which is the will of Zeus [Chrysippus, by Diog. Laertius] |
480 | Past, present and future, and the movements of the heavens, were arranged by Mind [Anaxagoras] |
5956 | Anaxagoras was charged with impiety for calling the sun a lump of stone [Anaxagoras, by Plutarch] |
7488 | Anaxagoras was the first recorded atheist [Anaxagoras, by Watson] |
1782 | Stoics teach that God is a unity, variously known as Mind, or Fate, or Jupiter [Chrysippus, by Diog. Laertius] |
20830 | Death can't separate soul from body, because incorporeal soul can't unite with body [Chrysippus] |
21404 | There is a rationale in terrible disasters; they are useful to the whole, and make good possible [Chrysippus] |