91 ideas
| 2512 | Philosophy is a battle against the bewitchment of our intelligence by means of language [Wittgenstein] |
| 4148 | What is your aim in philosophy? - To show the fly the way out of the fly-bottle [Wittgenstein] |
| 22490 | Bring words back from metaphysics to everyday use [Wittgenstein] |
| 6566 | The problem is to explain the role of contradiction in social life [Wittgenstein] |
| 18743 | Wittgenstein says we want the grammar of problems, not their first-order logical structure [Wittgenstein, by Horsten/Pettigrew] |
| 4139 | Naming is a preparation for description [Wittgenstein] |
| 4946 | A name is not determined by a description, but by a cluster or family [Wittgenstein, by Kripke] |
| 22919 | A thing which makes no difference seems unlikely to exist [Le Poidevin] |
| 15106 | Essence is expressed by grammar [Wittgenstein] |
| 6600 | The belief that fire burns is like the fear that it burns [Wittgenstein] |
| 4153 | Are sense-data the material of which the universe is made? [Wittgenstein] |
| 6501 | As sense-data are necessarily private, they are attacked by Wittgenstein's objections [Wittgenstein, by Robinson,H] |
| 11079 | How do I decide when to accept or obey an intuition? [Wittgenstein] |
| 4160 | One can mistrust one's own senses, but not one's own beliefs [Wittgenstein] |
| 22926 | In addition to causal explanations, they can also be inferential, or definitional, or purposive [Le Poidevin] |
| 19273 | I don't have the opinion that people have minds; I just treat them as such [Wittgenstein] |
| 5663 | It is irresponsible to generalise from my own case of pain to other people's [Wittgenstein] |
| 19272 | To imagine another's pain by my own, I must imagine a pain I don't feel, by one I do feel [Wittgenstein] |
| 4161 | If a lion could talk, we could not understand him [Wittgenstein] |
| 7392 | If a lion could talk, it would be nothing like other lions [Dennett on Wittgenstein] |
| 5676 | To say that I 'know' I am in pain means nothing more than that I AM in pain [Wittgenstein] |
| 4154 | Why are we not aware of the huge gap between mind and brain in ordinary life? [Wittgenstein] |
| 6165 | Every course of action can either accord or conflict with a rule, so there is no accord or conflict [Wittgenstein] |
| 4143 | One cannot obey a rule 'privately', because that is a practice, not the same as thinking one is obeying [Wittgenstein] |
| 7092 | If individuals can't tell if they are following a rule, how does a community do it? [Grayling on Wittgenstein] |
| 4158 | An 'inner process' stands in need of outward criteria [Wittgenstein] |
| 4138 | Is white simple, or does it consist of the colours of the rainbow? [Wittgenstein] |
| 7055 | Externalist accounts of mental content begin in Wittgenstein [Wittgenstein, by Heil] |
| 12576 | Possessing a concept is knowing how to go on [Wittgenstein, by Peacocke] |
| 4157 | Concepts direct our interests and investigations, and express those interests [Wittgenstein] |
| 12606 | Man learns the concept of the past by remembering [Wittgenstein] |
| 4141 | Various games have a 'family resemblance', as their similarities overlap and criss-cross [Wittgenstein] |
| 23450 | Wittgenstein rejected his earlier view that the form of language is the form of the world [Wittgenstein, by Morris,M] |
| 4150 | Asking about verification is only one way of asking about the meaning of a proposition [Wittgenstein] |
| 6567 | For Wittgenstein, words are defined by their use, just as chess pieces are [Wittgenstein, by Fogelin] |
| 6169 | We do not achieve meaning and understanding in our heads, but in the world [Wittgenstein, by Rowlands] |
| 4155 | We all seem able to see quite clearly how sentences represent things when we use them [Wittgenstein] |
| 4137 | In the majority of cases the meaning of a word is its use in the language [Wittgenstein] |
| 4142 | To understand a sentence means to understand a language [Wittgenstein] |
| 4149 | We don't have 'meanings' in our minds in addition to verbal expressions [Wittgenstein] |
| 4156 | Make the following experiment: say "It's cold here" and mean "It's warm here" [Wittgenstein] |
| 4145 | How do words refer to sensations? [Wittgenstein] |
| 4140 | The standard metre in Paris is neither one metre long nor not one metre long [Wittgenstein] |
| 22932 | We don't just describe a time as 'now' from a private viewpoint, but as a fact about the world [Le Poidevin] |
| 7357 | People who control others with fluent language often end up being hated [Kongzi (Confucius)] |
| 4136 | To imagine a language means to imagine a form of life [Wittgenstein] |
| 6166 | Was Wittgenstein's problem between individual and community, or between occasions for an individual? [Rowlands on Wittgenstein] |
| 7875 | If a brilliant child invented a name for a private sensation, it couldn't communicate it [Wittgenstein] |
| 4146 | We cannot doublecheck mental images for correctness (or confirm news with many copies of the paper) [Wittgenstein] |
| 4147 | If we only named pain by our own case, it would be like naming beetles by looking in a private box [Wittgenstein] |
| 5659 | If the reference is private, that is incompatible with the sense being public [Wittgenstein, by Scruton] |
| 4152 | Getting from perceptions to words cannot be a private matter; the rules need an institution of use [Wittgenstein] |
| 4144 | Common human behaviour enables us to interpret an unknown language [Wittgenstein] |
| 11049 | To communicate, language needs agreement in judgment as well as definition [Wittgenstein] |
| 6658 | What is left over if I subtract my arm going up from my raising my arm? [Wittgenstein] |
| 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)] |
| 22927 | The logical properties of causation are asymmetry, transitivity and irreflexivity [Le Poidevin] |
| 22922 | We can identify unoccupied points in space, so they must exist [Le Poidevin] |
| 22924 | If spatial points exist, then they must be stationary, by definition [Le Poidevin] |
| 22923 | Absolute space explains actual and potential positions, and geometrical truths [Le Poidevin] |
| 22928 | For relationists moving an object beyond the edge of space creates new space [Le Poidevin] |
| 22931 | We distinguish time from space, because it passes, and it has a unique present moment [Le Poidevin] |
| 22917 | Since nothing occurs in a temporal vacuum, there is no way to measure its length [Le Poidevin] |
| 22921 | Temporal vacuums would be unexperienced, unmeasured, and unending [Le Poidevin] |
| 22934 | Time can't speed up or slow down, so it doesn't seem to be a 'process' [Le Poidevin] |
| 22938 | To say that the past causes the present needs them both to be equally real [Le Poidevin] |
| 22939 | The B-series doesn't seem to allow change [Le Poidevin] |
| 22940 | If the B-universe is eternal, why am I trapped in a changing moment of it? [Le Poidevin] |
| 22947 | An ordered series can be undirected, but time favours moving from earlier to later [Le Poidevin] |
| 22952 | If time's arrow is causal, how can there be non-simultaneous events that are causally unconnected? [Le Poidevin] |
| 22953 | Time's arrow is not causal if there is no temporal gap between cause and effect [Le Poidevin] |
| 22951 | If time's arrow is psychological then different minds can impose different orders on events [Le Poidevin] |
| 22948 | There are Thermodynamic, Psychological and Causal arrows of time [Le Poidevin] |
| 22949 | Presumably if time's arrow is thermodynamic then time ends when entropy is complete [Le Poidevin] |
| 22950 | If time is thermodynamic then entropy is necessary - but the theory says it is probable [Le Poidevin] |
| 22943 | Instantaneous motion is an intrinsic disposition to be elsewhere [Le Poidevin] |
| 22945 | The dynamic view of motion says it is primitive, and not reducible to objects, properties and times [Le Poidevin] |
| 22937 | If the present could have diverse pasts, then past truths can't have present truthmakers [Le Poidevin] |
| 22925 | The present is the past/future boundary, so the first moment of time was not present [Le Poidevin] |
| 22944 | The primitive parts of time are intervals, not instants [Le Poidevin] |
| 22942 | If time is infinitely divisible, then the present must be infinitely short [Le Poidevin] |
| 22946 | The multiverse is distinct time-series, as well as spaces [Le Poidevin] |
| 22941 | How could a timeless God know what time it is? So could God be both timeless and omniscient? [Le Poidevin] |
| 4151 | Grammar tells what kind of object anything is - and theology is a kind of grammar [Wittgenstein] |
| 4159 | The human body is the best picture of the human soul [Wittgenstein] |