20 ideas
2676 | Didactic argument starts from the principles of the subject, not from the opinions of the learner [Aristotle] |
2675 | Reasoning is a way of making statements which makes them lead on to other statements [Aristotle] |
2677 | Dialectic aims to start from generally accepted opinions, and lead to a contradiction [Aristotle] |
2674 | Competitive argument aims at refutation, fallacy, paradox, solecism or repetition [Aristotle] |
16489 | Is it possible to state every possible truth about the whole course of nature without using 'not'? [Russell] |
16967 | 'Are Coriscus and Callias at home?' sounds like a single question, but it isn't [Aristotle] |
16149 | Generic terms like 'man' are not substances, but qualities, relations, modes or some such thing [Aristotle] |
11840 | Only if two things are identical do they have the same attributes [Aristotle] |
16490 | Some facts about experience feel like logical necessities [Russell] |
16488 | It is hard to explain how a sentence like 'it is not raining' can be found true by observation [Russell] |
7357 | People who control others with fluent language often end up being hated [Kongzi (Confucius)] |
16491 | If we define 'this is not blue' as disbelief in 'this is blue', we eliminate 'not' as an ingredient of facts [Russell] |
7358 | All men prefer outward appearance to true excellence [Kongzi (Confucius)] |
7362 | Humans are similar, but social conventions drive us apart (sages and idiots being the exceptions) [Kongzi (Confucius)] |
7360 | Do not do to others what you would not desire yourself [Kongzi (Confucius)] |
7359 | Excess and deficiency are equally at fault [Kongzi (Confucius)] |
7363 | The virtues of the best people are humility, maganimity, sincerity, diligence, and graciousness [Kongzi (Confucius)] |
7361 | Men of the highest calibre avoid political life completely [Kongzi (Confucius)] |
23393 | Confucianism assumes that all good developments have happened, and there is only one Way [Norden on Kongzi (Confucius)] |
4786 | Russell's 'at-at' theory says motion is to be at the intervening points at the intervening instants [Russell, by Psillos] |