35 ideas
| 1848 | We are coerced into assent to a truth by reason's violence [Aquinas] |
| 1858 | The mind is compelled by necessary truths, but not by contingent truths [Aquinas] |
| 10528 | Definitions concern how we should speak, not how things are [Fine,K] |
| 1852 | For the mind Good is one truth among many, and Truth is one good among many [Aquinas] |
| 11115 | 'All horses' either picks out the horses, or the things which are horses [Jubien] |
| 10529 | If Hume's Principle can define numbers, we needn't worry about its truth [Fine,K] |
| 10530 | Hume's Principle is either adequate for number but fails to define properly, or vice versa [Fine,K] |
| 11116 | Being a physical object is our most fundamental category [Jubien] |
| 11117 | Haecceities implausibly have no qualities [Jubien] |
| 11119 | De re necessity is just de dicto necessity about object-essences [Jubien] |
| 11118 | Modal propositions transcend the concrete, but not the actual [Jubien] |
| 11108 | Your properties, not some other world, decide your possibilities [Jubien] |
| 11111 | Modal truths are facts about parts of this world, not about remote maximal entities [Jubien] |
| 11105 | We have no idea how many 'possible worlds' there might be [Jubien] |
| 11107 | If there are no other possible worlds, do we then exist necessarily? [Jubien] |
| 11106 | If all possible worlds just happened to include stars, their existence would be necessary [Jubien] |
| 11112 | Possible worlds just give parallel contingencies, with no explanation at all of necessity [Jubien] |
| 11109 | If other worlds exist, then they are scattered parts of the actual world [Jubien] |
| 11113 | Worlds don't explain necessity; we use necessity to decide on possible worlds [Jubien] |
| 11110 | We mustn't confuse a similar person with the same person [Jubien] |
| 1860 | Knowledge may be based on senses, but we needn't sense all our knowledge [Aquinas] |
| 1855 | If we saw something as totally and utterly good, we would be compelled to will it [Aquinas] |
| 1856 | Nothing can be willed except what is good, but good is very varied, and so choices are unpredictable [Aquinas] |
| 1862 | However habituated you are, given time to ponder you can go against a habit [Aquinas] |
| 1849 | Since will is a reasoning power, it can entertain opposites, so it is not compelled to embrace one of them [Aquinas] |
| 1861 | The will is not compelled to move, even if pleasant things are set before it [Aquinas] |
| 1853 | Because the will moves by examining alternatives, it doesn't compel itself to will [Aquinas] |
| 1854 | We must admit that when the will is not willing something, the first movement to will must come from outside the will [Aquinas] |
| 10527 | An abstraction principle should not 'inflate', producing more abstractions than objects [Fine,K] |
| 1847 | The will must aim at happiness, but can choose the means [Aquinas] |
| 1857 | We don't have to will even perfect good, because we can choose not to think of it [Aquinas] |
| 1846 | The will can only want what it thinks is good [Aquinas] |
| 1850 | Without free will not only is ethical action meaningless, but also planning, commanding, praising and blaming [Aquinas] |
| 1851 | Good applies to goals, just as truth applies to ideas in the mind [Aquinas] |
| 1859 | Even a sufficient cause doesn't compel its effect, because interference could interrupt the process [Aquinas] |