Combining Texts

All the ideas for '04: Gospel of St John', 'The Origin of Forms and Qualities' and 'De Ente et Essentia (Being and Essence)'

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26 ideas

2. Reason / A. Nature of Reason / 2. Logos
In the beginning was the Word, and the Word was with God, and the word was God [John]
2. Reason / D. Definition / 4. Real Definition
Essential definitions show the differences that discriminate things, and make them what they are [Boyle]
2. Reason / D. Definition / 5. Genus and Differentia
If definitions must be general, and general terms can't individuate, then Socrates can't be defined [Aquinas, by Cover/O'Leary-Hawthorne]
The definitions expressing identity are used to sort things [Aquinas]
3. Truth / A. Truth Problems / 2. Defining Truth
Jesus said he bore witness to the truth. Pilate asked, What is truth? [John]
7. Existence / A. Nature of Existence / 3. Being / e. Being and nothing
If affirmative propositions express being, we affirm about what is absent [Aquinas]
8. Modes of Existence / B. Properties / 8. Properties as Modes
Properties have an incomplete essence, with definitions referring to their subject [Aquinas]
8. Modes of Existence / C. Powers and Dispositions / 1. Powers
Boyle attacked a contemporary belief that powers were occult things [Boyle, by Alexander,P]
8. Modes of Existence / C. Powers and Dispositions / 6. Dispositions / a. Dispositions
In the 17th century, 'disposition' usually just means the spatial arrangement of parts [Boyle, by Pasnau]
8. Modes of Existence / D. Universals / 6. Platonic Forms / d. Forms critiques
If the form of 'human' contains 'many', Socrates isn't human; if it contains 'one', Socrates is Plato [Aquinas]
9. Objects / A. Existence of Objects / 5. Individuation / a. Individuation
The principle of diversity for corporeal substances is their matter [Aquinas, by Cover/O'Leary-Hawthorne]
9. Objects / C. Structure of Objects / 2. Hylomorphism / a. Hylomorphism
Form is not a separate substance, but just the manner, modification or 'stamp' of matter [Boyle]
To cite a substantial form tells us what produced the effect, but not how it did it [Boyle]
9. Objects / D. Essence of Objects / 1. Essences of Objects
It is by having essence that things exist [Aquinas]
9. Objects / D. Essence of Objects / 2. Types of Essence
Specific individual essence is defined by material, and generic essence is defined by form [Aquinas]
9. Objects / D. Essence of Objects / 4. Essence as Definition
The definition of a physical object must include the material as well as the form [Aquinas]
9. Objects / D. Essence of Objects / 5. Essence as Kind
Essence is something in common between the natures which sort things into categories [Aquinas]
9. Objects / D. Essence of Objects / 6. Essence as Unifier
A simple substance is its own essence [Aquinas]
12. Knowledge Sources / B. Perception / 2. Qualities in Perception / d. Secondary qualities
Boyle's term 'texture' is not something you feel, but is unobservable structures of particles [Boyle, by Alexander,P]
Boyle's secondary qualities are not illusory, or 'in the mind' [Boyle, by Alexander,P]
14. Science / D. Explanation / 2. Types of Explanation / i. Explanations by mechanism
Explanation is deducing a phenomenon from some nature better known to us [Boyle]
14. Science / D. Explanation / 2. Types of Explanation / k. Explanations by essence
Definition of essence makes things understandable [Aquinas]
19. Language / C. Assigning Meanings / 3. Predicates
The mind constructs complete attributions, based on the unified elements of the real world [Aquinas]
26. Natural Theory / A. Speculations on Nature / 6. Early Matter Theories / g. Atomism
The corpuscles just have shape, size and motion, which explains things without 'sympathies' or 'forces' [Boyle, by Alexander,P]
26. Natural Theory / A. Speculations on Nature / 7. Later Matter Theories / b. Corpuscles
The corpuscular theory allows motion, but does not include forces between the particles [Boyle, by Alexander,P]
26. Natural Theory / C. Causation / 5. Direction of causation
A cause can exist without its effect, but the effect cannot exist without its cause [Aquinas]