18 ideas
| 8349 | The best way to do ontology is to make sense of our normal talk [Davidson] |
| 9331 | How do we determine which of the sentences containing a term comprise its definition? [Horwich] |
| 8348 | If we don't assume that events exist, we cannot make sense of our common talk [Davidson] |
| 9333 | A priori belief is not necessarily a priori justification, or a priori knowledge [Horwich] |
| 9342 | Understanding needs a priori commitment [Horwich] |
| 9332 | Meaning is generated by a priori commitment to truth, not the other way around [Horwich] |
| 9341 | Meanings and concepts cannot give a priori knowledge, because they may be unacceptable [Horwich] |
| 9334 | If we stipulate the meaning of 'number' to make Hume's Principle true, we first need Hume's Principle [Horwich] |
| 9339 | A priori knowledge (e.g. classical logic) may derive from the innate structure of our minds [Horwich] |
| 8347 | Explanations typically relate statements, not events [Davidson] |
| 5122 | Maybe consequentialism is a critique of ordinary morality, rather than describing it [Harman] |
| 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] |
| 10371 | Distinguish causation, which is in the world, from explanations, which depend on descriptions [Davidson, by Schaffer,J] |
| 8403 | Either facts, or highly unspecific events, serve better as causes than concrete events [Field,H on Davidson] |
| 8346 | Full descriptions can demonstrate sufficiency of cause, but not necessity [Davidson] |
| 4778 | A singular causal statement is true if it is held to fall under a law [Davidson, by Psillos] |