52 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] |
14027 | If we are to use words in enquiry, we need their main, unambiguous and uncontested meanings [Epicurus] |
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] |
14040 | Observation and applied thought are always true [Epicurus] |
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] |
14028 | Nothing comes to be from what doesn't exist [Epicurus] |
14029 | If disappearing things went to nothingness, nothing could return, and it would all be gone by now [Epicurus] |
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] |
14030 | The totality is complete, so there is no room for it to change, and nothing extraneous to change it [Epicurus] |
14048 | Astronomical movements are blessed, but they don't need the help of the gods [Epicurus] |
14044 | The perceived accidental properties of bodies cannot be conceived of as independent natures [Epicurus] |
14045 | Accidental properties give a body its nature, but are not themselves bodies or parts of bodies [Epicurus] |
15312 | We get the idea of power by abstracting from ropes, magnets and electric shocks [Priestley] |
14046 | A 'body' is a conception of an aggregate, with properties defined by application conditions [Epicurus] |
14047 | Bodies have impermanent properties, and permanent ones which define its conceived nature [Epicurus] |
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] |
14039 | Above and below us will never appear to be the same, because it is inconceivable [Epicurus] |
14050 | We aim to dissolve our fears, by understanding their causes [Epicurus] |
19651 | Unlike speculative idealism, transcendental idealism assumes the mind is embodied [Meillassoux] |
14037 | Atoms only have shape, weight and size, and the properties which accompany shape [Epicurus] |
19647 | The aspects of objects that can be mathematical allow it to have objective properties [Meillassoux] |
6010 | Illusions are not false perceptions, as we accurately perceive the pattern of atoms [Epicurus, by Modrak] |
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] |
14041 | The soul is fine parts distributed through the body, resembling hot breath [Epicurus] |
19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
14042 | The soul cannot be incorporeal, because then it could neither act nor be acted upon [Epicurus] |
14032 | Totality has no edge; an edge implies a contrast beyond the edge, and there can't be one [Epicurus] |
14033 | Bodies are unlimited as well as void, since the two necessarily go together [Epicurus] |
14034 | There exists an infinity of each shape of atom, but the number of shapes is beyond our knowledge [Epicurus] |
14035 | Atoms just have shape, size and weight; colour results from their arrangement [Epicurus] |
14038 | There cannot be unlimited division, because it would reduce things to non-existence [Epicurus] |
14049 | We aim to know the natures which are observed in natural phenomena [Epicurus] |
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] |
15311 | Attraction or repulsion are not imparted to matter, but actually constitute it [Priestley] |
14043 | The void cannot interact, but just gives the possibility of motion [Epicurus] |
14031 | Space must exist, since movement is obvious, and there must be somewhere to move in [Epicurus] |
14036 | There are endless cosmoi, some like and some unlike this one [Epicurus] |
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] |