93 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] |
3067 | A philosopher should have principles ready for understanding, like a surgeon with instruments [Aurelius] |
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] |
15879 | The Square of Opposition has two contradictory pairs, one contrary pair, and one sub-contrary pair [Harré] |
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] |
15891 | Traditional quantifiers combine ordinary language generality and ontology assumptions [Harré] |
15878 | Some quantifiers, such as 'any', rule out any notion of order within their range [Harré] |
5992 | Chrysippus says action is the criterion for existence, which must be physical [Chrysippus, by Tieleman] |
3072 | Everything is changing, including yourself and the whole universe [Aurelius] |
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] |
15874 | Scientific properties are not observed qualities, but the dispositions which create them [Harré] |
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] |
15884 | Laws of nature remain the same through any conditions, if the underlying mechanisms are unchanged [Harré] |
15880 | In physical sciences particular observations are ordered, but in biology only the classes are ordered [Harré] |
15869 | Reports of experiments eliminate the experimenter, and present results as the behaviour of nature [Harré] |
15881 | We can save laws from counter-instances by treating the latter as analytic definitions [Harré] |
15882 | Since there are three different dimensions for generalising laws, no one system of logic can cover them [Harré] |
15888 | The grue problem shows that natural kinds are central to science [Harré] |
15887 | 'Grue' introduces a new causal hypothesis - that emeralds can change colour [Harré] |
15889 | It is because ravens are birds that their species and their colour might be connected [Harré] |
15890 | Non-black non-ravens just aren't part of the presuppositions of 'all ravens are black' [Harré] |
15885 | The necessity of Newton's First Law derives from the nature of material things, not from a mechanism [Harré] |
1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
15868 | Idealisation idealises all of a thing's properties, but abstraction leaves some of them out [Harré] |
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] |
3066 | Nothing is evil which is according to nature [Aurelius] |
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] |
3071 | Justice has no virtue opposed to it, but pleasure has temperance opposed to it [Aurelius] |
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] |
3069 | The art of life is more like the wrestler's than the dancer's [Aurelius] |
3065 | Humans are naturally made for co-operation [Aurelius] |
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] |
15886 | Science rests on the principle that nature is a hierarchy of natural kinds [Harré] |
15864 | Classification is just as important as laws in natural science [Harré] |
15865 | Newton's First Law cannot be demonstrated experimentally, as that needs absence of external forces [Harré] |
15862 | Laws can come from data, from theory, from imagination and concepts, or from procedures [Harré] |
15870 | Are laws of nature about events, or types and universals, or dispositions, or all three? [Harré] |
15871 | Are laws about what has or might happen, or do they also cover all the possibilities? [Harré] |
15876 | Maybe laws of nature are just relations between properties? [Harré] |
15860 | We take it that only necessary happenings could be laws [Harré] |
15872 | Must laws of nature be universal, or could they be local? [Harré] |
15867 | Laws describe abstract idealisations, not the actual mess of nature [Harré] |
15892 | Laws of nature state necessary connections of things, events and properties, based on models of mechanisms [Harré] |
15875 | In counterfactuals we keep substances constant, and imagine new situations for them [Harré] |
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] |