114 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] |
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] |
9535 | 'Contradictory' propositions always differ in truth-value [Lemmon] |
9508 | The sign |- may be read as 'therefore' [Lemmon] |
9510 | That proposition that either P or Q is their 'disjunction', written P∨Q [Lemmon] |
9512 | We write the 'negation' of P (not-P) as ¬ [Lemmon] |
9513 | We write 'P if and only if Q' as P↔Q; it is also P iff Q, or (P→Q)∧(Q→P) [Lemmon] |
9511 | We write the conditional 'if P (antecedent) then Q (consequent)' as P→Q [Lemmon] |
9509 | That proposition that both P and Q is their 'conjunction', written P∧Q [Lemmon] |
9514 | If A and B are 'interderivable' from one another we may write A -||- B [Lemmon] |
9516 | A 'well-formed formula' follows the rules for variables, ¬, →, ∧, ∨, and ↔ [Lemmon] |
9517 | The 'scope' of a connective is the connective, the linked formulae, and the brackets [Lemmon] |
9519 | A 'substitution-instance' is a wff formed by consistent replacing variables with wffs [Lemmon] |
9530 | A wff is 'contingent' if produces at least one T and at least one F [Lemmon] |
9533 | A 'implies' B if B is true whenever A is true (so that A→B is tautologous) [Lemmon] |
9532 | 'Subcontrary' propositions are never both false, so that A∨B is a tautology [Lemmon] |
9518 | A 'theorem' is the conclusion of a provable sequent with zero assumptions [Lemmon] |
9528 | A wff is a 'tautology' if all assignments to variables result in the value T [Lemmon] |
9529 | A wff is 'inconsistent' if all assignments to variables result in the value F [Lemmon] |
9531 | 'Contrary' propositions are never both true, so that ¬(A∧B) is a tautology [Lemmon] |
9534 | Two propositions are 'equivalent' if they mirror one another's truth-value [Lemmon] |
9395 | MTT: Given ¬B and A→B, we derive ¬A [Lemmon] |
9396 | DN: Given A, we may derive ¬¬A [Lemmon] |
9397 | CP: Given a proof of B from A as assumption, we may derive A→B [Lemmon] |
9398 | ∧I: Given A and B, we may derive A∧B [Lemmon] |
9393 | A: we may assume any proposition at any stage [Lemmon] |
9399 | ∧E: Given A∧B, we may derive either A or B separately [Lemmon] |
9400 | ∨I: Given either A or B separately, we may derive A∨B [Lemmon] |
9402 | RAA: If assuming A will prove B∧¬B, then derive ¬A [Lemmon] |
9401 | ∨E: Derive C from A∨B, if C can be derived both from A and from B [Lemmon] |
9394 | MPP: Given A and A→B, we may derive B [Lemmon] |
9521 | 'Modus tollendo ponens' (MTP) says ¬P, P ∨ Q |- Q [Lemmon] |
9522 | 'Modus ponendo tollens' (MPT) says P, ¬(P ∧ Q) |- ¬Q [Lemmon] |
9526 | We can change conjunctions into negated conditionals with P→Q -||- ¬(P → ¬Q) [Lemmon] |
9527 | The Distributive Laws can rearrange a pair of conjunctions or disjunctions [Lemmon] |
9523 | De Morgan's Laws make negated conjunctions/disjunctions into non-negated disjunctions/conjunctions [Lemmon] |
9524 | We can change conditionals into disjunctions with P→Q -||- ¬P ∨ Q [Lemmon] |
9525 | We can change conditionals into negated conjunctions with P→Q -||- ¬(P ∧ ¬Q) [Lemmon] |
20791 | Chrysippus has five obvious 'indemonstrables' of reasoning [Chrysippus, by Diog. Laertius] |
9537 | Truth-tables are good for showing invalidity [Lemmon] |
9538 | A truth-table test is entirely mechanical, but this won't work for more complex logic [Lemmon] |
9536 | If any of the nine rules of propositional logic are applied to tautologies, the result is a tautology [Lemmon] |
9539 | Propositional logic is complete, since all of its tautologous sequents are derivable [Lemmon] |
13902 | 'Gm' says m has property G, and 'Pmn' says m has relation P to n [Lemmon] |
13911 | The 'symbols' are bracket, connective, term, variable, predicate letter, reverse-E [Lemmon] |
13909 | Write '(∀x)(...)' to mean 'take any x: then...', and '(∃x)(...)' to mean 'there is an x such that....' [Lemmon] |
13910 | Our notation uses 'predicate-letters' (for 'properties'), 'variables', 'proper names', 'connectives' and 'quantifiers' [Lemmon] |
13904 | Universal Elimination (UE) lets us infer that an object has F, from all things having F [Lemmon] |
13901 | Predicate logic uses propositional connectives and variables, plus new introduction and elimination rules [Lemmon] |
13903 | Universal elimination if you start with the universal, introduction if you want to end with it [Lemmon] |
13906 | With finite named objects, we can generalise with &-Intro, but otherwise we need ∀-Intro [Lemmon] |
13908 | UE all-to-one; UI one-to-all; EI arbitrary-to-one; EE proof-to-one [Lemmon] |
13905 | If there is a finite domain and all objects have names, complex conjunctions can replace universal quantifiers [Lemmon] |
13900 | 'Some Frenchmen are generous' is rendered by (∃x)(Fx→Gx), and not with the conditional → [Lemmon] |
8078 | Modus ponens is one of five inference rules identified by the Stoics [Chrysippus, by Devlin] |
9520 | The paradoxes of material implication are P |- Q → P, and ¬P |- P → Q [Lemmon] |
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] |
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] |
1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
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] |
20837 | Fate is an eternal and fixed chain of causal events [Chrysippus] |
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] |
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] |
20842 | Rational animals begin uncorrupted, but externals and companions are bad influences [Chrysippus, by Diog. Laertius] |
20977 | Natural rights are nonsense, and unspecified natural rights is nonsense on stilts [Bentham] |
21003 | Only laws can produce real rights; rights from 'law of nature' are imaginary [Bentham] |
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] |
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] |
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] |
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] |