36 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] |
19663 | We can allow contradictions in thought, but not inconsistency [Meillassoux] |
19664 | Paraconsistent logics are to prevent computers crashing when data conflicts [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] |
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] |
15200 | How could change consist of a conjunction of changeless facts? [McTaggart, by Le Poidevin] |
14761 | Change is not just having two different qualities at different points in some series [McTaggart] |
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] |
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] |
7272 | Maybe lots of qualia lead to intentionality, rather than intentionality being basic [Gildersleve] |
19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
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] |
2608 | For McTaggart time is seen either as fixed, or as relative to events [McTaggart, by Ayer] |
22936 | A-series time positions are contradictory, and yet all events occupy all of them! [McTaggart, by Le Poidevin] |
4231 | Time involves change, only the A-series explains change, but it involves contradictions, so time is unreal [McTaggart, by Lowe] |
8591 | There could be no time if nothing changed [McTaggart] |
22935 | The B-series can be inferred from the A-series, but not the other way round [McTaggart, by Le Poidevin] |
7802 | A-series uses past, present and future; B-series uses 'before' and 'after' [McTaggart, by Girle] |
4230 | A-series expressions place things in time, and their truth varies; B-series is relative, and always true [McTaggart, by Lowe] |
15199 | The B-series must depend on the A-series, because change must be explained [McTaggart, by Le Poidevin] |
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] |