43 ideas
| 19648 | Since Kant we think we can only access 'correlations' between thinking and being [Meillassoux] |
| 19674 | The Copernican Revolution decentres the Earth, but also decentres thinking from reality [Meillassoux] |
| 19657 | In Kant the thing-in-itself is unknowable, but for us it has become unthinkable [Meillassoux] |
| 19675 | Since Kant, philosophers have claimed to understand science better than scientists do [Meillassoux] |
| 19649 | Since Kant, objectivity is defined not by the object, but by the statement's potential universality [Meillassoux] |
| 19666 | If we insist on Sufficient Reason the world will always be a mystery to us [Meillassoux] |
| 19656 | Non-contradiction is unjustified, so it only reveals a fact about thinking, not about reality? [Meillassoux] |
| 15544 | If what is actual might have been impossible, we need S4 modal logic [Armstrong, by Lewis] |
| 19664 | Paraconsistent logics are to prevent computers crashing when data conflicts [Meillassoux] |
| 19663 | We can allow contradictions in thought, but not inconsistency [Meillassoux] |
| 19665 | Paraconsistent logic is about statements, not about contradictions in reality [Meillassoux] |
| 19677 | What is mathematically conceivable is absolutely possible [Meillassoux] |
| 19659 | The absolute is the impossibility of there being a necessary existent [Meillassoux] |
| 22227 | For Sartre there is only being for-itself, or being in-itself (which is beyond experience) [Sartre, by Daigle] |
| 19662 | It is necessarily contingent that there is one thing rather than another - so something must exist [Meillassoux] |
| 19654 | We must give up the modern criterion of existence, which is a correlation between thought and being [Meillassoux] |
| 7024 | Properties are universals, which are always instantiated [Armstrong, by Heil] |
| 9478 | Even if all properties are categorical, they may be denoted by dispositional predicates [Armstrong, by Bird] |
| 10729 | Universals explain resemblance and causal power [Armstrong, by Oliver] |
| 4031 | It doesn't follow that because there is a predicate there must therefore exist a property [Armstrong] |
| 10024 | The type-token distinction is the universal-particular distinction [Armstrong, by Hodes] |
| 10728 | A thing's self-identity can't be a universal, since we can know it a priori [Armstrong, by Oliver] |
| 19660 | Possible non-being which must be realised is 'precariousness'; absolute contingency might never not-be [Meillassoux] |
| 19671 | The idea of chance relies on unalterable physical laws [Meillassoux] |
| 20743 | Appearances do not hide the essence; appearances are the essence [Sartre] |
| 19651 | Unlike speculative idealism, transcendental idealism assumes the mind is embodied [Meillassoux] |
| 19647 | The aspects of objects that can be mathematical allow it to have objective properties [Meillassoux] |
| 19652 | How can we mathematically describe a world that lacks humans? [Meillassoux] |
| 19668 | Hume's question is whether experimental science will still be valid tomorrow [Meillassoux] |
| 6151 | Sartre says consciousness is just directedness towards external objects [Sartre, by Rowlands] |
| 19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
| 6164 | Sartre rejects mental content, and the idea that the mind has hidden inner features [Sartre, by Rowlands] |
| 7074 | Man is a useless passion [Sartre] |
| 6687 | Man is the desire to be God [Sartre] |
| 22228 | Sartre's freedom is not for whimsical action, but taking responsibility for our own values [Sartre, by Daigle] |
| 22233 | Love is the demand to be loved [Sartre] |
| 20755 | Fear concerns the world, but 'anguish' comes from confronting my self [Sartre] |
| 20760 | Sincerity is not authenticity, because it only commits to one particular identity [Sartre, by Aho] |
| 22231 | We flee from the anguish of freedom by seeing ourselves objectively, as determined [Sartre] |
| 19667 | If the laws of nature are contingent, shouldn't we already have noticed it? [Meillassoux] |
| 19670 | Why are contingent laws of nature stable? [Meillassoux] |
| 19653 | The ontological proof of a necessary God ensures a reality external to the mind [Meillassoux] |
| 19658 | Now that the absolute is unthinkable, even atheism is just another religious belief (though nihilist) [Meillassoux] |