Combining Texts

All the ideas for 'Leibniz: Guide for the Perplexed', 'Sameness and Substance' and 'Eudemian Ethics'

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74 ideas

1. Philosophy / F. Analytic Philosophy / 5. Linguistic Analysis
Semantic facts are preferable to transcendental philosophical fiction [Wiggins]
2. Reason / B. Laws of Thought / 3. Non-Contradiction
Contrary statements can both be reasonable, if they are meant in two different ways [Aristotle]
6. Mathematics / A. Nature of Mathematics / 4. Using Numbers / d. Counting via concepts
Maybe the concept needed under which things coincide must also yield a principle of counting [Wiggins]
The sortal needed for identities may not always be sufficient to support counting [Wiggins]
7. Existence / D. Theories of Reality / 2. Realism
Realist Conceptualists accept that our interests affect our concepts [Wiggins]
Conceptualism says we must use our individuating concepts to grasp reality [Wiggins]
7. Existence / E. Categories / 3. Proposed Categories
Animal classifications: the Emperor's, fabulous, innumerable, like flies, stray dogs, embalmed…. [Wiggins]
8. Modes of Existence / E. Nominalism / 1. Nominalism / b. Nominalism about universals
The thesis of the Form of the Good (or of anything else) is verbal and vacuous [Aristotle]
9. Objects / A. Existence of Objects / 5. Individuation / a. Individuation
Individuation needs accounts of identity, of change, and of singling out [Wiggins]
Individuation can only be understood by the relation between things and thinkers [Wiggins]
9. Objects / A. Existence of Objects / 5. Individuation / c. Individuation by location
Singling out extends back and forward in time [Wiggins]
9. Objects / A. Existence of Objects / 5. Individuation / e. Individuation by kind
The only singling out is singling out 'as' something [Wiggins]
In Aristotle's sense, saying x falls under f is to say what x is [Wiggins]
Every determinate thing falls under a sortal, which fixes its persistence [Wiggins]
9. Objects / B. Unity of Objects / 2. Substance / d. Substance defined
Substance needs independence, unity, and stability (for individuation); also it is a subject, for predicates [Perkins]
9. Objects / D. Essence of Objects / 5. Essence as Kind
Natural kinds are well suited to be the sortals which fix substances [Wiggins]
9. Objects / D. Essence of Objects / 11. Essence of Artefacts
Artefacts are individuated by some matter having a certain function [Wiggins]
9. Objects / D. Essence of Objects / 13. Nominal Essence
Nominal essences don't fix membership, ignore evolution, and aren't contextual [Wiggins]
9. Objects / E. Objects over Time / 1. Objects over Time
'What is it?' gives the kind, nature, persistence conditions and identity over time of a thing [Wiggins]
9. Objects / E. Objects over Time / 7. Intermittent Objects
A restored church is the same 'church', but not the same 'building' or 'brickwork' [Wiggins]
A thing begins only once; for a clock, it is when its making is first completed [Wiggins]
9. Objects / E. Objects over Time / 9. Ship of Theseus
Priests prefer the working ship; antiquarians prefer the reconstruction [Wiggins]
9. Objects / F. Identity among Objects / 2. Defining Identity
Leibniz's Law (not transitivity, symmetry, reflexivity) marks what is peculiar to identity [Wiggins]
Identity is primitive [Wiggins]
Identity cannot be defined, because definitions are identities [Wiggins]
9. Objects / F. Identity among Objects / 6. Identity between Objects
A is necessarily A, so if B is A, then B is also necessarily A [Wiggins]
9. Objects / F. Identity among Objects / 7. Indiscernible Objects
By the principle of Indiscernibility, a symmetrical object could only be half of itself! [Wiggins]
9. Objects / F. Identity among Objects / 9. Sameness
We want to explain sameness as coincidence of substance, not as anything qualitative [Wiggins]
10. Modality / C. Sources of Modality / 6. Necessity from Essence
The two right angles of a triangle necessitate that a quadrilateral has four [Aristotle]
10. Modality / D. Knowledge of Modality / 4. Conceivable as Possible / a. Conceivable as possible
It is hard or impossible to think of Caesar as not human [Wiggins]
11. Knowledge Aims / A. Knowledge / 2. Understanding
Knowing is having knowledge; understanding is using knowledge [Aristotle]
13. Knowledge Criteria / E. Relativism / 5. Language Relativism
Our sortal concepts fix what we find in experience [Wiggins]
15. Nature of Minds / C. Capacities of Minds / 1. Faculties
Courage from spirit is natural and unconquerable, as seen in the young [Aristotle]
Whether the mind has parts is irrelevant, since it obviously has distinct capacities [Aristotle]
16. Persons / F. Free Will / 3. Constraints on the will
A man is the cause of what is within his power, and what he causes is in his power [Aristotle]
16. Persons / F. Free Will / 4. For Free Will
Only a human being can be a starting point for an action [Aristotle]
18. Thought / A. Modes of Thought / 3. Emotions / d. Emotional feeling
Some emotional states are too strong for human nature [Aristotle]
18. Thought / A. Modes of Thought / 3. Emotions / g. Controlling emotions
Nearly all the good and bad states of character are concerned with feelings [Aristotle]
18. Thought / D. Concepts / 2. Origin of Concepts / b. Empirical concepts
We conceptualise objects, but they impinge on us [Wiggins]
18. Thought / D. Concepts / 4. Structure of Concepts / f. Theory theory of concepts
A 'conception' of a horse is a full theory of what it is (and not just the 'concept') [Wiggins]
20. Action / B. Preliminaries of Action / 2. Willed Action / d. Weakness of will
Akrasia is the clash of two feelings - goodness and pleasure [Aristotle]
20. Action / C. Motives for Action / 2. Acting on Beliefs / a. Acting on beliefs
Choice results when deliberation brings together an opinion with an inclination [Aristotle]
20. Action / C. Motives for Action / 3. Acting on Reason / a. Practical reason
Unlike in inanimate things, in animate things actions have more than one starting point [Aristotle]
The deliberative part of the soul discerns explanatory causes [Aristotle]
20. Action / C. Motives for Action / 4. Responsibility for Actions
An action is voluntary when it is accompanied by thought of some kind [Aristotle]
We are responsible if our actions reflect our motivation [Aristotle, by Frede,M]
22. Metaethics / A. Ethics Foundations / 1. Nature of Ethics / g. Moral responsibility
Acts are voluntary if done knowingly, by the agent, and in his power to avoid it [Aristotle]
22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / e. Human nature
What is natural for us is either there at birth, or appears by normal processes [Aristotle]
22. Metaethics / B. Value / 1. Nature of Value / f. Ultimate value
No one would choose life just for activities not done for their own sake [Aristotle]
22. Metaethics / B. Value / 2. Values / b. Successful function
Wearing a shoe is its intrinsic use, and selling it (as a shoe) is its coincidental use [Aristotle]
22. Metaethics / B. Value / 2. Values / d. Health
Everything seeks, not a single good, but its own separate good [Aristotle]
22. Metaethics / C. The Good / 1. Goodness / g. Consequentialism
We judge people from their deeds because we cannot see their choices (which matter more) [Aristotle]
22. Metaethics / C. The Good / 2. Happiness / a. Nature of happiness
Horses, birds and fish are not happy, lacking a divine aspect to their natures [Aristotle]
22. Metaethics / C. The Good / 2. Happiness / d. Routes to happiness
Happiness involves three things, of which the greatest is either wisdom, virtue, or pleasure [Aristotle]
23. Ethics / C. Virtue Theory / 1. Virtue Theory / a. Nature of virtue
Virtue is different from continence [Aristotle]
23. Ethics / C. Virtue Theory / 1. Virtue Theory / b. Basis of virtue
Excellence is the best state of anything (like a cloak) which has an employment or function [Aristotle]
23. Ethics / C. Virtue Theory / 2. Elements of Virtue Theory / e. Character
Character virtues (such as courage) are of the non-rational part, which follows the rational part [Aristotle]
Character is shown by what is or is not enjoyed, and virtue chooses the mean among them [Aristotle]
We judge character not by their actions, but by their reasons for actions [Aristotle]
Character (éthos) is developed from habit (ethos) [Aristotle]
23. Ethics / C. Virtue Theory / 2. Elements of Virtue Theory / f. The Mean
People sometimes exhibit both extremes together, but the mean is contrary to both of them [Aristotle]
23. Ethics / C. Virtue Theory / 2. Elements of Virtue Theory / h. Right feelings
Possessors of a virtue tend to despise what reason shows to be its opposite [Aristotle]
23. Ethics / C. Virtue Theory / 2. Elements of Virtue Theory / j. Unity of virtue
Greatness of soul produces all the virtues - and vice versa [Aristotle]
23. Ethics / C. Virtue Theory / 3. Virtues / b. Temperance
If someone just looks at or listens to beautiful things, they would not be thought intemperate [Aristotle]
23. Ethics / C. Virtue Theory / 3. Virtues / d. Courage
Courage follows reason, which tells us to choose what is noble [Aristotle]
23. Ethics / C. Virtue Theory / 3. Virtues / e. Honour
Honour depends on what it is for, and whether it is bestowed by worthy people [Aristotle]
23. Ethics / C. Virtue Theory / 4. External Goods / a. External goods
Goods in the soul are more worthy than those outside it, as everybody wants them [Aristotle]
23. Ethics / C. Virtue Theory / 4. External Goods / d. Friendship
Decent people can be friends with base people [Aristotle]
Friendship cannot be immediate; it takes time, and needs testing [Aristotle]
24. Political Theory / B. Nature of a State / 1. Purpose of a State
The main function of politics is to produce friendship [Aristotle]
25. Social Practice / D. Justice / 1. Basis of justice
The best cure for mutual injustice is friendship [Aristotle]
26. Natural Theory / A. Speculations on Nature / 2. Natural Purpose / b. Limited purposes
It is folly not to order one's life around some end [Aristotle]
26. Natural Theory / A. Speculations on Nature / 2. Natural Purpose / c. Purpose denied
Eyes could be used for a natural purpose, or for unnatural seeing, or for a non-seeing activity [Aristotle]
26. Natural Theory / A. Speculations on Nature / 3. Natural Function
Each thing's function is its end [Aristotle]