102 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] |
5486 | Essentialism says metaphysics can't be done by analysing unreliable language [Ellis] |
5969 | Chrysippus said the uncaused is non-existent [Chrysippus, by Plutarch] |
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] |
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] |
5992 | Chrysippus says action is the criterion for existence, which must be physical [Chrysippus, by Tieleman] |
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] |
5468 | Properties are 'dispositional', or 'categorical' (the latter as 'block' or 'intrinsic' structures) [Ellis, by PG] |
5469 | The passive view of nature says categorical properties are basic, but others say dispositions [Ellis] |
5456 | Redness is not a property as it is not mind-independent [Ellis] |
5481 | Properties have powers; they aren't just ways for logicians to classify objects [Ellis] |
5458 | Nearly all fundamental properties of physics are dispositional [Ellis] |
16058 | Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon? [Chrysippus, by Philo of Alexandria] |
5443 | Kripke and others have made essentialism once again respectable [Ellis] |
5444 | 'Individual essences' fix a particular individual, and 'kind essences' fix the kind it belongs to [Ellis] |
5462 | Essential properties are usually quantitatively determinate [Ellis] |
5448 | 'Real essence' makes it what it is; 'nominal essence' makes us categorise it a certain way [Ellis] |
16059 | Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity [Chrysippus, by Long/Sedley] |
5477 | One thing can look like something else, without being the something else [Ellis] |
5479 | Scientific essentialists say science should define the limits of the possible [Ellis] |
5483 | Essentialists deny possible worlds, and say possibilities are what is compatible with the actual world [Ellis] |
5447 | Metaphysical necessities are true in virtue of the essences of things [Ellis] |
5476 | Essentialists say natural laws are in a new category: necessary a posteriori [Ellis] |
5478 | Imagination tests what is possible for all we know, not true possibility [Ellis] |
5482 | Possible worlds realism is only needed to give truth conditions for modals and conditionals [Ellis] |
5453 | Essentialists mostly accept the primary/secondary qualities distinction [Ellis] |
5466 | Primary qualities are number, figure, size, texture, motion, configuration, impenetrability and (?) mass [Ellis] |
5485 | Emeralds are naturally green, and only an external force could turn them blue [Ellis] |
5484 | Essentialists don't infer from some to all, but from essences to necessary behaviour [Ellis] |
1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
6624 | Dennett denies the existence of qualia [Dennett, by Lowe] |
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] |
20808 | Everything is fated, either by continuous causes or by a supreme rational principle [Chrysippus, by Diog. Laertius] |
20835 | Chrysippus is wrong to believe in non-occurring future possibilities if he is a fatalist [Plutarch on 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] |
20837 | Fate is an eternal and fixed chain of causal events [Chrysippus] |
5971 | Destiny is only a predisposing cause, not a sufficient cause [Chrysippus, by Plutarch] |
5457 | Predicates assert properties, values, denials, relations, conventions, existence and fabrications [Ellis, by PG] |
20787 | A proposition is what can be asserted or denied on its own [Chrysippus] |
5488 | Regularity theories of causation cannot give an account of human agency [Ellis] |
20850 | Passions are judgements; greed thinks money is honorable, and likewise drinking and lust [Chrysippus, by Diog. Laertius] |
5489 | Humans have variable dispositions, and also power to change their dispositions [Ellis] |
20869 | The highest degree of morality performs all that is appropriate, omitting nothing [Chrysippus] |
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] |
5490 | Essentialism fits in with Darwinism, but not with extreme politics of left or right [Ellis] |
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] |
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] |
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] |
5472 | Natural kinds are of objects/substances, or events/processes, or intrinsic natures [Ellis] |
5471 | Essentialism says natural kinds are fundamental to nature, and determine the laws [Ellis] |
5446 | For essentialists two members of a natural kind must be identical [Ellis] |
5480 | The whole of our world is a natural kind, so all worlds like it necessarily have the same laws [Ellis] |
5445 | Essentialists regard inanimate objects as genuine causal agents [Ellis] |
5463 | Essentialists believe causation is necessary, resulting from dispositions and circumstances [Ellis] |
5491 | A general theory of causation is only possible in an area if natural kinds are involved [Ellis] |
5442 | For 'passivists' behaviour is imposed on things from outside [Ellis] |
5473 | The laws of nature imitate the hierarchy of natural kinds [Ellis] |
5474 | Laws of nature tend to describe ideal things, or ideal circumstances [Ellis] |
5475 | We must explain the necessity, idealisation, ontology and structure of natural laws [Ellis] |
5460 | Causal relations cannot be reduced to regularities, as they could occur just once [Ellis] |
5459 | Essentialists say dispositions are basic, rather than supervenient on matter and natural laws [Ellis] |
5461 | The essence of uranium is its atomic number and its electron shell [Ellis] |
5464 | For essentialists, laws of nature are metaphysically necessary, being based on essences of natural kinds [Ellis] |
5487 | Essentialism requires a clear separation of semantics, epistemology and ontology [Ellis] |
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] |
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] |
3042 | Stoics teach that law is identical with right reason, which is the will of Zeus [Chrysippus, by Diog. Laertius] |
5965 | The source of all justice is Zeus and the universal nature [Chrysippus] |
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] |