104 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] |
17240 | Definitions are the first step in philosophy [Hobbes] |
5969 | Chrysippus said the uncaused is non-existent [Chrysippus, by Plutarch] |
17237 | Definitions of things that are caused must express their manner of generation [Hobbes] |
17239 | Definition is resolution of names into successive genera, and finally the difference [Hobbes] |
17241 | A defined name should not appear in the definition [Hobbes] |
17242 | 'Petitio principii' is reusing the idea to be defined, in disguised words [Hobbes] |
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] |
17245 | A part of a part is a part of a whole [Hobbes] |
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] |
17258 | If we just say one, one, one, one, we don't know where we have got to [Hobbes] |
5992 | Chrysippus says action is the criterion for existence, which must be physical [Chrysippus, by Tieleman] |
17253 | Change is nothing but movement [Hobbes] |
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] |
16670 | Accidents are just modes of thinking about bodies [Hobbes] |
16621 | Accidents are not parts of bodies (like blood in a cloth); they have accidents as things have a size [Hobbes] |
16734 | The complete power of an event is just the aggregate of the qualities that produced it [Hobbes] |
17247 | The only generalities or universals are names or signs [Hobbes] |
14960 | Bodies are independent of thought, and coincide with part of space [Hobbes] |
17250 | If you separate the two places of one thing, you will also separate the thing [Hobbes] |
17249 | If you separated two things in the same place, you would also separate the places [Hobbes] |
17248 | If a whole body is moved, its parts must move with it [Hobbes] |
16058 | Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon? [Chrysippus, by Philo of Alexandria] |
16790 | A body is always the same, whether the parts are together or dispersed [Hobbes] |
17244 | To make a whole, parts needn't be put together, but can be united in the mind [Hobbes] |
17233 | Particulars contain universal things [Hobbes] |
17246 | Some accidental features are permanent, unless the object perishes [Hobbes] |
17251 | The feature which picks out or names a thing is usually called its 'essence' [Hobbes] |
16059 | Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity [Chrysippus, by Long/Sedley] |
17257 | It is the same river if it has the same source, no matter what flows in it [Hobbes] |
12853 | Some individuate the ship by unity of matter, and others by unity of form [Hobbes] |
17256 | If a new ship were made of the discarded planks, would two ships be numerically the same? [Hobbes] |
16794 | As an infant, Socrates was not the same body, but he was the same human being [Hobbes] |
17255 | Two bodies differ when (at some time) you can say something of one you can't say of the other [Hobbes] |
16582 | We can imagine a point swelling and contracting - but not how this could be done [Hobbes] |
17238 | Science aims to show causes and generation of things [Hobbes] |
1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
17260 | Imagination is just weakened sensation [Hobbes] |
19373 | A 'conatus' is an initial motion, experienced by us as desire or aversion [Hobbes, by Arthur,R] |
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] |
2948 | Sensation is merely internal motion of the sentient being [Hobbes] |
17261 | Apart from pleasure and pain, the only emotions are appetite and aversion [Hobbes] |
17236 | Words are not for communication, but as marks for remembering what we have learned [Hobbes] |
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] |
20482 | Virtue inspires Stoics, but I want a good temperament [Montaigne] |
20480 | There is not much point in only becoming good near the end of your life [Montaigne] |
20842 | Rational animals begin uncorrupted, but externals and companions are bad influences [Chrysippus, by Diog. Laertius] |
20481 | Nothing we say can be worse than unsaying it in the face of authority [Montaigne] |
20856 | Justice, the law, and right reason are natural and not conventional [Chrysippus, by Diog. Laertius] |
20479 | People at home care far more than soldiers risking death about the outcome of wars [Montaigne] |
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] |
16600 | Prime matter is body considered with mere size and extension, and potential [Hobbes] |
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] |
17252 | Acting on a body is either creating or destroying a property in it [Hobbes] |
17254 | An effect needs a sufficient and necessary cause [Hobbes] |
17235 | A cause is the complete sum of the features which necessitate the effect [Hobbes] |
17234 | Motion is losing one place and acquiring another [Hobbes] |
17259 | 'Force' is the quantity of movement imposed on something [Hobbes] |
20819 | The past and the future subsist, but only the present exists [Chrysippus, by Plutarch] |
17243 | Past times can't exist anywhere, apart from in our memories [Hobbes] |
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] |