35 ideas
18739 | Three stages of philosophical logic: syntactic (1905-55), possible worlds (1963-85), widening (1990-) [Horsten/Pettigrew] |
18741 | Logical formalization makes concepts precise, and also shows their interrelation [Horsten/Pettigrew] |
18744 | Models are sets with functions and relations, and truth built up from the components [Horsten/Pettigrew] |
18740 | If 'exist' doesn't express a property, we can hardly ask for its essence [Horsten/Pettigrew] |
16588 | I prefer a lack of form to mean non-existence, than to think of some quasi-existence [Augustine] |
22979 | Three main questions seem to be whether a thing is, what it is, and what sort it is [Augustine] |
18745 | A Tarskian model can be seen as a possible state of affairs [Horsten/Pettigrew] |
18747 | The 'spheres model' was added to possible worlds, to cope with counterfactuals [Horsten/Pettigrew] |
18748 | Epistemic logic introduced impossible worlds [Horsten/Pettigrew] |
18746 | Possible worlds models contain sets of possible worlds; this is a large metaphysical commitment [Horsten/Pettigrew] |
18750 | Using possible worlds for knowledge and morality may be a step too far [Horsten/Pettigrew] |
22980 | Memory contains innumerable principles of maths, as well as past sense experiences [Augustine] |
22981 | Mind and memory are the same, as shown in 'bear it in mind' or 'it slipped from mind' [Augustine] |
22982 | Why does joy in my mind make me happy, but joy in my memory doesn't? [Augustine] |
22983 | We would avoid remembering sorrow or fear if that triggered the emotions afresh [Augustine] |
22977 | I can distinguish different smells even when I am not experiencing them [Augustine] |
22978 | Memory is so vast that I cannot recognise it as part of my mind [Augustine] |
22984 | Without memory I could not even speak of myself [Augustine] |
5982 | If the future does not exist, how can prophets see it? [Augustine] |
22976 | Memories are preserved separately, according to category [Augustine] |
5122 | Maybe consequentialism is a critique of ordinary morality, rather than describing it [Harman] |
22985 | Everyone wants happiness [Augustine] |
5123 | Maybe there is no such thing as character, and the virtues and vices said to accompany it [Harman] |
5124 | If a person's two acts of timidity have different explanations, they are not one character trait [Harman] |
5125 | Virtue ethics might involve judgements about the virtues of actions, rather than character [Harman] |
22888 | To be aware of time it can only exist in the mind, as memory or anticipation [Augustine, by Bardon] |
5984 | Maybe time is an extension of the mind [Augustine] |
5980 | How can ten days ahead be a short time, if it doesn't exist? [Augustine] |
5979 | If the past is no longer, and the future is not yet, how can they exist? [Augustine] |
5981 | The whole of the current year is not present, so how can it exist? [Augustine] |
5978 | I know what time is, until someone asks me to explain it [Augustine] |
5983 | I disagree with the idea that time is nothing but cosmic movement [Augustine] |
5977 | Heaven and earth must be created, because they are subject to change [Augustine] |
5976 | If God is outside time in eternity, can He hear prayers? [Augustine] |
22887 | If God existed before creation, why would a perfect being desire to change things? [Augustine, by Bardon] |