36 ideas
| 6961 | An analogy begins to break down as soon as the two cases differ [Hume] |
| 23291 | Without truth, both language and thought are impossible [Davidson] |
| 23284 | Plato's Forms confused truth with the most eminent truths, so only Truth itself is completely true [Davidson] |
| 23286 | Truth can't be a goal, because we can neither recognise it nor confim it [Davidson] |
| 23292 | Correspondence can't be defined, but it shows how truth depends on the world [Davidson] |
| 23288 | When Tarski defines truth for different languages, how do we know it is a single concept? [Davidson] |
| 23287 | Disquotation only accounts for truth if the metalanguage contains the object language [Davidson] |
| 23285 | If we try to identify facts precisely, they all melt into one (as the Slingshot Argument proves) [Davidson] |
| 21285 | Events are baffling before experience, and obvious after experience [Hume] |
| 23289 | Knowing the potential truth conditions of a sentence is necessary and sufficient for understanding [Davidson] |
| 23290 | It could be that the use of a sentence is explained by its truth conditions [Davidson] |
| 9111 | God is not wise, but more-than-wise; God is not good, but more-than-good [William of Ockham] |
| 6959 | We can't assume God's perfections are like our ideas or like human attributes [Hume] |
| 6957 | The objects of theological reasoning are too big for our minds [Hume] |
| 21255 | No being's non-existence can imply a contradiction, so its existence cannot be proved a priori [Hume] |
| 21254 | A chain of events requires a cause for the whole as well as the parts, yet the chain is just a sum of parts [Hume] |
| 1435 | If something must be necessary so that something exists rather than nothing, why can't the universe be necessary? [Hume] |
| 6962 | The thing which contains order must be God, so see God where you see order [Hume] |
| 6960 | Analogy suggests that God has a very great human mind [Hume] |
| 6963 | Why would we infer an infinite creator from a finite creation? [Hume] |
| 21279 | If the divine cause is proportional to its effects, the effects are finite, so the Deity cannot be infinite [Hume] |
| 21280 | From a ship you would judge its creator a genius, not a mere humble workman [Hume] |
| 21282 | Design cannot prove a unified Deity. Many men make a city, so why not many gods for a world? [Hume] |
| 21281 | This excellent world may be the result of a huge sequence of trial-and-error [Hume] |
| 21283 | Humans renew their species sexually. If there are many gods, would they not do the same? [Hume] |
| 21284 | This Creator god might be an infant or incompetent or senile [Hume] |
| 21286 | Motion often begins in matter, with no sign of a controlling agent [Hume] |
| 21287 | The universe could settle into superficial order, without a designer [Hume] |
| 21288 | Ideas arise from objects, not vice versa; ideas only influence matter if they are linked [Hume] |
| 21256 | A surprise feature of all products of 9 looks like design, but is actually a necessity [Hume] |
| 6964 | From our limited view, we cannot tell if the universe is faulty [Hume] |
| 6966 | Creation is more like vegetation than human art, so it won't come from reason [Hume] |
| 6967 | Order may come from an irrational source as well as a rational one [Hume] |
| 6958 | How can we pronounce on a whole after a brief look at a very small part? [Hume] |
| 6965 | The universe may be the result of trial-and-error [Hume] |
| 9112 | We could never form a concept of God's wisdom if we couldn't abstract it from creatures [William of Ockham] |