62 ideas
2056 | Philosophers are always switching direction to something more interesting [Plato] |
2086 | Understanding mainly involves knowing the elements, not their combinations [Plato] |
2083 | Either a syllable is its letters (making parts as knowable as whole) or it isn't (meaning it has no parts) [Plato] |
2082 | A rational account is essentially a weaving together of things with names [Plato] |
2052 | Eristic discussion is aggressive, but dialectic aims to help one's companions in discussion [Plato] |
15854 | A primary element has only a name, and no logos, but complexes have an account, by weaving the names [Plato] |
23548 | Indeterminacy is in conflict with classical logic [Fine,K] |
23539 | Classical semantics has referents for names, extensions for predicates, and T or F for sentences [Fine,K] |
10216 | We master arithmetic by knowing all the numbers in our soul [Plato] |
2060 | There seem to be two sorts of change: alteration and motion [Plato] |
23540 | Conjoining two indefinites by related sentences seems to produce a contradiction [Fine,K] |
23546 | Standardly vagueness involves borderline cases, and a higher standpoint from which they can be seen [Fine,K] |
23544 | Local indeterminacy concerns a single object, and global indeterminacy covers a range [Fine,K] |
23542 | Identifying vagueness with ignorance is the common mistake of confusing symptoms with cause [Fine,K] |
23541 | Supervaluation can give no answer to 'who is the last bald man' [Fine,K] |
23545 | We do not have an intelligible concept of a borderline case [Fine,K] |
2084 | If a word has no parts and has a single identity, it turns out to be the same kind of thing as a letter [Plato] |
15844 | A sum is that from which nothing is lacking, which is a whole [Plato] |
15843 | The whole can't be the parts, because it would be all of the parts, which is the whole [Plato] |
14703 | Superficial necessity is true in all worlds; deep necessity is thus true, no matter which world is actual [Schroeter] |
14714 | Contradictory claims about a necessary god both seem apriori coherent [Schroeter] |
2080 | Things are only knowable if a rational account (logos) is possible [Plato] |
16126 | Expertise is knowledge of the whole by means of the parts [Plato] |
2050 | It is impossible to believe something which is held to be false [Plato] |
2076 | How can a belief exist if its object doesn't exist? [Plato] |
14704 | 2D semantics gives us apriori knowledge of our own meanings [Schroeter] |
2045 | Perception is infallible, suggesting that it is knowledge [Plato] |
2067 | Our senses could have been separate, but they converge on one mind [Plato] |
2068 | With what physical faculty do we perceive pairs of opposed abstract qualities? [Plato] |
2078 | You might mistake eleven for twelve in your senses, but not in your mind [Plato] |
2069 | Thought must grasp being itself before truth becomes possible [Plato] |
2089 | An inadequate rational account would still not justify knowledge [Plato] |
2085 | Parts and wholes are either equally knowable or equally unknowable [Plato] |
2091 | Without distinguishing marks, how do I know what my beliefs are about? [Plato] |
2087 | A rational account might be seeing an image of one's belief, like a reflection in a mirror [Plato] |
2090 | A rational account involves giving an image, or analysis, or giving a differentiating mark [Plato] |
2081 | Maybe primary elements can be named, but not receive a rational account [Plato] |
2088 | A rational account of a wagon would mean knowledge of its hundred parts [Plato] |
2047 | What evidence can be brought to show whether we are dreaming or not? [Plato] |
2053 | If you claim that all beliefs are true, that includes beliefs opposed to your own [Plato] |
2059 | How can a relativist form opinions about what will happen in the future? [Plato] |
2054 | Clearly some people are superior to others when it comes to medicine [Plato] |
23547 | It seems absurd that there is no identity of any kind between two objects which involve survival [Fine,K] |
14706 | Your view of water depends on whether you start from the actual Earth or its counterfactual Twin [Schroeter] |
14711 | Rationalists say knowing an expression is identifying its extension using an internal cognitive state [Schroeter] |
14717 | Internalist meaning is about understanding; externalist meaning is about embedding in a situation [Schroeter] |
14720 | Semantic theory assigns meanings to expressions, and metasemantics explains how this works [Schroeter] |
14695 | Semantic theories show how truth of sentences depends on rules for interpreting and joining their parts [Schroeter] |
14696 | Simple semantics assigns extensions to names and to predicates [Schroeter] |
14697 | 'Federer' and 'best tennis player' can't mean the same, despite having the same extension [Schroeter] |
14698 | Possible worlds semantics uses 'intensions' - functions which assign extensions at each world [Schroeter] |
14699 | Possible worlds make 'I' and that person's name synonymous, but they have different meanings [Schroeter] |
14709 | Possible worlds semantics implies a constitutive connection between meanings and modal claims [Schroeter] |
14719 | In the possible worlds account all necessary truths are same (because they all map to the True) [Schroeter] |
14701 | Array worlds along the horizontal, and contexts (world,person,time) along the vertical [Schroeter] |
14702 | If we introduce 'actually' into modal talk, we need possible worlds twice to express this [Schroeter] |
14705 | Do we know apriori how we refer to names and natural kinds, but their modal profiles only a posteriori? [Schroeter] |
14715 | 2D fans defend it for conceptual analysis, for meaning, and for internalist reference [Schroeter] |
14716 | 2D semantics can't respond to contingent apriori claims, since there is no single proposition involved [Schroeter] |
23543 | We identify laws with regularities because we mistakenly identify causes with their symptoms [Fine,K] |
2058 | God must be the epitome of goodness, and we can only approach a divine state by being as good as possible [Plato] |
2057 | There must always be some force of evil ranged against good [Plato] |