67 ideas
1887 | You cannot divide anything into many parts, because after the first division you are no longer dividing the original [Sext.Empiricus] |
1885 | Proof moves from agreed premises to a non-evident inference [Sext.Empiricus] |
12196 | A valid hypothetical syllogism is 'that which does not begin with a truth and end with a falsehood' [Sext.Empiricus] |
1902 | Since Socrates either died when he was alive (a contradiction) or died when he was dead (meaningless), he didn't die [Sext.Empiricus] |
11897 | A principle of individuation may pinpoint identity and distinctness, now and over time [Mackie,P] |
11898 | Individuation may include counterfactual possibilities, as well as identity and persistence [Mackie,P] |
11883 | A haecceity is the essential, simple, unanalysable property of being-this-thing [Mackie,P] |
11889 | Essentialism must avoid both reduplication of essences, and multiple occupancy by essences [Mackie,P] |
11877 | An individual essence is the properties the object could not exist without [Mackie,P] |
11882 | No other object can possibly have the same individual essence as some object [Mackie,P] |
11886 | There are problems both with individual essences and without them [Mackie,P] |
11909 | Unlike Hesperus=Phosophorus, water=H2O needs further premisses before it is necessary [Mackie,P] |
11899 | Why are any sortals essential, and why are only some of them essential? [Mackie,P] |
11906 | The Kripke and Putnam view of kinds makes them explanatorily basic, but has modal implications [Mackie,P] |
11894 | Origin is not a necessity, it is just 'tenacious'; we keep it fixed in counterfactual discussions [Mackie,P] |
11887 | Transworld identity without individual essences leads to 'bare identities' [Mackie,P] |
11890 | De re modality without bare identities or individual essence needs counterparts [Mackie,P] |
11892 | Things may only be counterparts under some particular relation [Mackie,P] |
11893 | Possibilities for Caesar must be based on some phase of the real Caesar [Mackie,P] |
11884 | The theory of 'haecceitism' does not need commitment to individual haecceities [Mackie,P] |
1889 | If an argument has an absurd conclusion, we should not assent to the absurdity, but avoid the absurd argument [Sext.Empiricus] |
1871 | Whether honey is essentially sweet may be doubted, as it is a matter of judgement rather than appearance [Sext.Empiricus] |
1883 | How can the intellect know if sensation is reliable if it doesn't directly see external objects? [Sext.Empiricus] |
1890 | We distinguish ambiguities by seeing what is useful [Sext.Empiricus] |
1870 | The basis of scepticism is the claim that every proposition has an equal opposing proposition [Sext.Empiricus] |
1882 | The necks of doves appear different in colour depending on the angle of viewing [Sext.Empiricus] |
1881 | The same oar seems bent in water and straight when out of it [Sext.Empiricus] |
1872 | The same tower appears round from a distance, but square close at hand [Sext.Empiricus] |
1873 | If we press the side of an eyeball, objects appear a different shape [Sext.Empiricus] |
1874 | How can we judge between our impressions and those of other animals, when we ourselves are involved? [Sext.Empiricus] |
1878 | Water that seems lukewarm can seem very hot on inflamed skin [Sext.Empiricus] |
1880 | Some actions seem shameful when sober but not when drunk [Sext.Empiricus] |
1877 | If we had no hearing or sight, we would assume no sound or sight exists, so there may be unsensed qualities [Sext.Empiricus] |
1879 | Sickness is perfectly natural to the sick, so their natural perceptions should carry some weight [Sext.Empiricus] |
1876 | If we enjoy different things, presumably we receive different impressions [Sext.Empiricus] |
1911 | Even if all known nations agree on a practice, there may be unknown nations which disagree [Sext.Empiricus] |
1910 | With us it is shameful for men to wear earrings, but among Syrians it is considered noble [Sext.Empiricus] |
1886 | If you don't view every particular, you may miss the one which disproves your universal induction [Sext.Empiricus] |
11905 | Locke's kind essences are explanatory, without being necessary to the kind [Mackie,P] |
1884 | If we utter three steps of a logical argument, they never exist together [Sext.Empiricus] |
7352 | Jesus said learning was unnecessary, and only the spirit of the Law was needed [Jesus, by Johnson,P] |
6289 | Love your enemies [Jesus] |
6292 | Love thy neighbour as thyself [Jesus] |
5356 | Treat others as you would have them treat you [Jesus] |
6286 | Blessed are the merciful: for they shall obtain mercy [Jesus] |
6290 | Except ye become as little children, ye shall not enter heaven [Jesus] |
6287 | If you lust after a woman, you have committed adultery [Jesus] |
6285 | Blessed are the meek; for they shall inherit the earth [Jesus] |
6288 | Don't resist evil, but turn the other cheek [Jesus] |
6293 | It is almost impossible for the rich to go to heaven [Jesus] |
11907 | Maybe the identity of kinds is necessary, but instances being of that kind is not [Mackie,P] |
1894 | Some say that causes are physical, some say not [Sext.Empiricus] |
1897 | Knowing an effect results from a cause means knowing that the cause belongs with the effect, which is circular [Sext.Empiricus] |
1898 | Cause can't exist before effect, or exist at the same time, so it doesn't exist [Sext.Empiricus] |
1896 | If there were no causes then everything would have been randomly produced by everything [Sext.Empiricus] |
1895 | Causes are either equal to the effect, or they link equally with other causes, or they contribute slightly [Sext.Empiricus] |
1900 | If time and place are infinitely divided, it becomes impossible for movement ever to begin [Sext.Empiricus] |
1901 | If all atoms, times and places are the same, everything should move with equal velocity [Sext.Empiricus] |
1899 | Does the original self-mover push itself from behind, or pull itself from in front? [Sext.Empiricus] |
1903 | If motion and rest are abolished, so is time [Sext.Empiricus] |
1904 | Time must be unlimited, but past and present can't be non-existent, and can't be now, so time does not exist [Sext.Empiricus] |
1905 | How can time be divisible if we can't compare one length of time with another? [Sext.Empiricus] |
1891 | How can we agree on the concept of God, unless we agree on his substance or form or place? [Sext.Empiricus] |
6291 | No one is good except God [Jesus] |
1892 | The existence of God can't be self-evident or everyone would have agreed on it, so it needs demonstration [Sext.Empiricus] |
7351 | Jesus turned the ideas of Hillel into a theology reduced to its moral elements [Jesus, by Johnson,P] |
1893 | If God foresaw evil he would presumably prevent it, and if he only foresees some things, why those things? [Sext.Empiricus] |