38 ideas
| 1922 | Spiritual qualities only become advantageous with the growth of wisdom [Plato] |
| 7740 | There exists a realm, beyond objects and ideas, of non-spatio-temporal thoughts [Frege, by Weiner] |
| 19466 | The word 'true' seems to be unique and indefinable [Frege] |
| 19465 | There cannot be complete correspondence, because ideas and reality are quite different [Frege] |
| 19468 | The property of truth in 'It is true that I smell violets' adds nothing to 'I smell violets' [Frege] |
| 18806 | Frege thought traditional categories had psychological and linguistic impurities [Frege, by Rumfitt] |
| 8490 | First-level functions have objects as arguments; second-level functions take functions as arguments [Frege] |
| 8492 | Relations are functions with two arguments [Frege] |
| 11259 | How can you seek knowledge of something if you don't know it? [Plato] |
| 8487 | Arithmetic is a development of logic, so arithmetical symbolism must expand into logical symbolism [Frege] |
| 19470 | Thoughts in the 'third realm' cannot be sensed, and do not need an owner to exist [Frege] |
| 18899 | Frege takes the existence of horses to be part of their concept [Frege, by Sommers] |
| 19471 | A fact is a thought that is true [Frege] |
| 4028 | Frege allows either too few properties (as extensions) or too many (as predicates) [Mellor/Oliver on Frege] |
| 8489 | The concept 'object' is too simple for analysis; unlike a function, it is an expression with no empty place [Frege] |
| 9877 | Late Frege saw his non-actual objective objects as exclusively thoughts and senses [Frege, by Dummett] |
| 20219 | True opinions only become really valuable when they are tied down by reasons [Plato] |
| 5985 | Seeking and learning are just recollection [Plato] |
| 5986 | The slave boy learns geometry from questioning, not teaching, so it is recollection [Plato] |
| 1923 | As a guide to action, true opinion is as good as knowledge [Plato] |
| 1919 | You don't need to learn what you know, and how do you seek for what you don't know? [Plato] |
| 19469 | We grasp thoughts (thinking), decide they are true (judgement), and manifest the judgement (assertion) [Frege] |
| 8162 | Thoughts have their own realm of reality - 'sense' (as opposed to the realm of 'reference') [Frege, by Dummett] |
| 9818 | A thought is distinguished from other things by a capacity to be true or false [Frege, by Dummett] |
| 16379 | Thoughts about myself are understood one way to me, and another when communicated [Frege] |
| 9947 | Concepts are the ontological counterparts of predicative expressions [Frege, by George/Velleman] |
| 10319 | An assertion about the concept 'horse' must indirectly speak of an object [Frege, by Hale] |
| 8488 | A concept is a function whose value is always a truth-value [Frege] |
| 9948 | Unlike objects, concepts are inherently incomplete [Frege, by George/Velleman] |
| 4972 | I may regard a thought about Phosphorus as true, and the same thought about Hesperus as false [Frege] |
| 19467 | A 'thought' is something for which the question of truth can arise; thoughts are senses of sentences [Frege] |
| 19472 | A sentence is only a thought if it is complete, and has a time-specification [Frege] |
| 1913 | Is virtue taught, or achieved by practice, or a natural aptitude, or what? [Plato] |
| 1921 | If virtue is a type of knowledge then it ought to be taught [Plato] |
| 1927 | It seems that virtue is neither natural nor taught, but is a divine gift [Plato] |
| 1918 | How can you know part of virtue without knowing the whole? [Plato] |
| 1916 | Even if virtues are many and various, they must have something in common to make them virtues [Plato] |
| 8491 | The Ontological Argument fallaciously treats existence as a first-level concept [Frege] |