53 ideas
| 15845 | It seems absurd that seeing a person's limbs, the one is many, and yet the many are one [Plato] |
| 9867 | It is absurd to define a circle, but not be able to recognise a real one [Plato] |
| 9865 | Daily arithmetic counts unequal things, but pure arithmetic equalises them [Plato] |
| 15857 | Any mixture which lacks measure and proportion doesn't even count as a mixture at all [Plato] |
| 14503 | If a mixture does not contain measure and proportion, it is corrupted and destroyed [Plato] |
| 6504 | For physicalists, the only relations are spatial, temporal and causal [Robinson,H] |
| 6520 | If reality just has relational properties, what are its substantial ontological features? [Robinson,H] |
| 4447 | If the good is one, is it unchanged when it is in particulars, and is it then separated from itself? [Plato] |
| 15856 | A thing can become one or many, depending on how we talk about it [Plato] |
| 374 | If one object is divided into its parts, someone can then say that one are many and many is one [Plato] |
| 389 | How can you be certain about aspects of the world if they aren't constant? [Plato] |
| 6485 | When a red object is viewed, the air in between does not become red [Robinson,H] |
| 6521 | Representative realists believe that laws of phenomena will apply to the physical world [Robinson,H] |
| 6509 | Representative realists believe some properties of sense-data are shared by the objects themselves [Robinson,H] |
| 6522 | Phenomenalism can be theistic (Berkeley), or sceptical (Hume), or analytic (20th century) [Robinson,H] |
| 6502 | Can we reduce perception to acquisition of information, which is reduced to causation or disposition? [Robinson,H] |
| 6513 | Would someone who recovered their sight recognise felt shapes just by looking? [Robinson,H] |
| 6512 | Secondary qualities have one sensory mode, but primary qualities can have more [Robinson,H] |
| 6497 | We say objects possess no intrinsic secondary qualities because physicists don't need them [Robinson,H] |
| 6494 | If objects are not coloured, and neither are sense-contents, we are left saying that nothing is coloured [Robinson,H] |
| 6499 | Shape can be experienced in different ways, but colour and sound only one way [Robinson,H] |
| 6500 | If secondary qualities match senses, would new senses create new qualities? [Robinson,H] |
| 6484 | Most moderate empiricists adopt Locke's representative theory of perception [Robinson,H] |
| 6508 | Sense-data leads to either representative realism or phenomenalism or idealism [Robinson,H] |
| 6480 | Sense-data do not have any intrinsic intentionality [Robinson,H] |
| 6482 | For idealists and phenomenalists sense-data are in objects; representative realists say they resemble objects [Robinson,H] |
| 6505 | Sense-data are rejected because they are a veil between us and reality, leading to scepticism [Robinson,H] |
| 6506 | 'Sense redly' sounds peculiar, but 'senses redly-squarely tablely' sounds far worse [Robinson,H] |
| 6507 | Adverbialism sees the contents of sense-experience as modes, not objects [Robinson,H] |
| 6511 | If there are only 'modes' of sensing, then an object can no more be red or square than it can be proud or lazy. [Robinson,H] |
| 6515 | An explanation presupposes something that is improbable unless it is explained [Robinson,H] |
| 6517 | If all possibilities are equal, order seems (a priori) to need an explanation - or does it? [Robinson,H] |
| 6481 | If intentional states are intrinsically about other things, what are their own properties? [Robinson,H] |
| 6503 | Physicalism cannot allow internal intentional objects, as brain states can't be 'about' anything [Robinson,H] |
| 15160 | Davidson rejected ordinary meaning, and just used truth and reference instead [Davidson, by Soames] |
| 14612 | Davidson aimed to show that language is structured by first-order logic [Davidson, by Smart] |
| 390 | If goodness involves moderation and proportion, then it seems to be found in beauty [Plato] |
| 392 | Neither intellect nor pleasure are the good, because they are not perfect and self-sufficient [Plato] |
| 391 | The good involves beauty, proportion and truth [Plato] |
| 393 | Good first, then beauty, then reason, then knowledge, then pleasure [Plato, by PG] |
| 385 | Some of the pleasures and pains we feel are false [Plato] |
| 387 | A small pure pleasure is much finer than a large one contaminated with pain [Plato] |
| 373 | Pleasure is certainly very pleasant, but it doesn't follow that all pleasures are good [Plato] |
| 379 | The good must be sufficient and perfect, and neither intellect nor pleasure are that [Plato] |
| 371 | Reason, memory, truth and wisdom are far better than pleasure, for those who can attain them [Plato] |
| 376 | Would you prefer a life of pleasure without reason, or one of reason without pleasure? [Plato] |
| 382 | It is unlikely that the gods feel either pleasure or pain [Plato] |
| 381 | We feel pleasure when we approach our natural state of harmony [Plato] |
| 386 | Intense pleasure and pain are not felt in a good body, but in a worthless one [Plato] |
| 377 | If you lived a life of maximum pleasure, would you still be lacking anything? [Plato] |
| 378 | A life of pure pleasure with no intellect is the life of a jellyfish [Plato] |
| 388 | Hedonists must say that someone in pain is bad, even if they are virtuous [Plato] |
| 6519 | Locke's solidity is not matter, because that is impenetrability and hardness combined [Robinson,H] |