43 ideas
| 21887 | Derrida focuses on other philosophers, rather than on science [Derrida] |
| 21888 | Philosophy is just a linguistic display [Derrida] |
| 21896 | Philosophy aims to build foundations for thought [Derrida, by May] |
| 21893 | Philosophy is necessarily metaphorical, and its writing is aesthetic [Derrida] |
| 21892 | Interpretations can be interpreted, so there is no original 'meaning' available [Derrida] |
| 20925 | Hermeneutics blunts truth, by conforming it to the interpreter [Derrida, by Zimmermann,J] |
| 20934 | Hermeneutics is hostile, trying to overcome the other person's difference [Derrida, by Zimmermann,J] |
| 21895 | Structuralism destroys awareness of dynamic meaning [Derrida] |
| 21934 | The idea of being as persistent presence, and meaning as conscious intelligibility, are self-destructive [Derrida, by Glendinning] |
| 21883 | Sincerity can't be verified, so fiction infuses speech, and hence reality also [Derrida] |
| 21882 | Sentences are contradictory, as they have opposite meanings in some contexts [Derrida] |
| 21881 | We aim to explore the limits of expression (as in Mallarmé's poetry) [Derrida] |
| 8893 | For any given area, there seem to be a huge number of possible coherent systems of beliefs [Bonjour] |
| 4756 | Derrida says that all truth-talk is merely metaphor [Derrida, by Engel] |
| 21877 | True thoughts are inaccessible, in the subconscious, prior to speech or writing [Derrida] |
| 21889 | 'I' is the perfect name, because it denotes without description [Derrida] |
| 21878 | Names have a subjective aspect, especially the role of our own name [Derrida] |
| 21879 | Even Kripke can't explain names; the word is the thing, and the thing is the word [Derrida] |
| 8888 | The concept of knowledge is so confused that it is best avoided [Bonjour] |
| 8887 | It is hard to give the concept of 'self-evident' a clear and defensible characterization [Bonjour] |
| 8897 | The adverbial account will still be needed when a mind apprehends its sense-data [Bonjour] |
| 8896 | Conscious states have built-in awareness of content, so we know if a conceptual description of it is correct [Bonjour] |
| 8891 | My incoherent beliefs about art should not undermine my very coherent beliefs about physics [Bonjour] |
| 8892 | Coherence seems to justify empirical beliefs about externals when there is no external input [Bonjour] |
| 8894 | Coherentists must give a reason why coherent justification is likely to lead to the truth [Bonjour] |
| 8889 | Reliabilists disagree over whether some further requirement is needed to produce knowledge [Bonjour] |
| 8890 | If the reliable facts producing a belief are unknown to me, my belief is not rational or responsible [Bonjour] |
| 21890 | Heidegger showed that passing time is the key to consciousness [Derrida] |
| 8895 | If neither the first-level nor the second-level is itself conscious, there seems to be no consciousness present [Bonjour] |
| 21880 | 'Tacit theory' controls our thinking (which is why Freud is important) [Derrida] |
| 21886 | Meanings depend on differences and contrasts [Derrida] |
| 21930 | For Aristotle all proper nouns must have a single sense, which is the purpose of language [Derrida] |
| 21884 | Capacity for repetitions is the hallmark of language [Derrida] |
| 21935 | The sign is only conceivable as a movement between elusive presences [Derrida] |
| 21933 | Writing functions even if the sender or the receiver are absent [Derrida, by Glendinning] |
| 21894 | Madness and instability ('the demonic hyperbole') lurks in all language [Derrida] |
| 21931 | 'Dissemination' is opposed to polysemia, since that is irreducible, because of multiple understandings [Derrida, by Glendinning] |
| 21885 | Words exist in 'spacing', so meanings are never synchronic except in writing [Derrida] |
| 20034 | Intentions must be mutually consistent, affirm appropriate means, and fit the agent's beliefs [Bratman, by Wilson/Schpall] |
| 20033 | Intentions are normative, requiring commitment and further plans [Bratman, by Wilson/Schpall] |
| 20026 | Intention is either the aim of an action, or a long-term constraint on what we can do [Bratman, by Wilson/Schpall] |
| 20032 | Bratman rejected reducing intentions to belief-desire, because they motivate, and have their own standards [Bratman, by Wilson/Schpall] |
| 21891 | The good is implicitly violent (against evil), so there is no pure good [Derrida] |