43 ideas
| 21360 | Unobservant thinkers tend to dogmatise using insufficient facts [Aristotle] |
| 13418 | The old problems with the axiom of choice are probably better ascribed to the law of excluded middle [Parsons,C] |
| 13212 | Infinity is only potential, never actual [Aristotle] |
| 13419 | If functions are transfinite objects, finitists can have no conception of them [Parsons,C] |
| 13221 | Existence is either potential or actual [Aristotle] |
| 16100 | True change is in a thing's logos or its matter, not in its qualities [Aristotle] |
| 16101 | A change in qualities is mere alteration, not true change [Aristotle] |
| 12133 | If the substratum persists, it is 'alteration'; if it doesn't, it is 'coming-to-be' or 'passing-away' [Aristotle] |
| 13213 | All comings-to-be are passings-away, and vice versa [Aristotle] |
| 13417 | If a mathematical structure is rejected from a physical theory, it retains its mathematical status [Parsons,C] |
| 12134 | Matter is the substratum, which supports both coming-to-be and alteration [Aristotle] |
| 16572 | Does the pure 'this' come to be, or the 'this-such', or 'so-great', or 'somewhere'? [Aristotle] |
| 16573 | Philosophers have worried about coming-to-be from nothing pre-existing [Aristotle] |
| 13214 | The substratum changing to a contrary is the material cause of coming-to-be [Aristotle] |
| 13215 | If a perceptible substratum persists, it is 'alteration'; coming-to-be is a complete change [Aristotle] |
| 16717 | Which of the contrary features of a body are basic to it? [Aristotle] |
| 20014 | Actions include: the involuntary, the purposeful, the intentional, and the self-consciously autonomous [Wilson/Schpall] |
| 20019 | Maybe bodily movements are not actions, but only part of an agent's action of moving [Wilson/Schpall] |
| 20021 | Is the action the arm movement, the whole causal process, or just the trying to do it? [Wilson/Schpall] |
| 20022 | To be intentional, an action must succeed in the manner in which it was planned [Wilson/Schpall] |
| 20023 | If someone believes they can control the lottery, and then wins, the relevant skill is missing [Wilson/Schpall] |
| 20025 | We might intend two ways to acting, knowing only one of them can succeed [Wilson/Schpall] |
| 20031 | On one model, an intention is belief-desire states, and intentional actions relate to beliefs and desires [Wilson/Schpall] |
| 20028 | Groups may act for reasons held by none of the members, so maybe groups are agents [Wilson/Schpall] |
| 20027 | If there are shared obligations and intentions, we may need a primitive notion of 'joint commitment' [Wilson/Schpall] |
| 20016 | Strong Cognitivism identifies an intention to act with a belief [Wilson/Schpall] |
| 20017 | Weak Cognitivism says intentions are only partly constituted by a belief [Wilson/Schpall] |
| 20018 | Strong Cognitivism implies a mode of 'practical' knowledge, not based on observation [Wilson/Schpall] |
| 20012 | Maybe the explanation of an action is in the reasons that make it intelligible to the agent [Wilson/Schpall] |
| 20029 | Causalists allow purposive explanations, but then reduce the purpose to the action's cause [Wilson/Schpall] |
| 20013 | It is generally assumed that reason explanations are causal [Wilson/Schpall] |
| 13216 | Matter is the limit of points and lines, and must always have quality and form [Aristotle] |
| 17994 | The primary matter is the substratum for the contraries like hot and cold [Aristotle] |
| 13224 | There couldn't be just one element, which was both water and air at the same time [Aristotle] |
| 16594 | The Four Elements must change into one another, or else alteration is impossible [Aristotle] |
| 13223 | Fire is hot and dry; Air is hot and moist; Water is cold and moist; Earth is cold and dry [Aristotle] |
| 13220 | Bodies are endlessly divisible [Aristotle] |
| 13210 | Wood is potentially divided through and through, so what is there in the wood besides the division? [Aristotle] |
| 13211 | If a body is endlessly divided, is it reduced to nothing - then reassembled from nothing? [Aristotle] |
| 13228 | There is no time without movement [Aristotle] |
| 16595 | If each thing can cease to be, why hasn't absolutely everything ceased to be long ago? [Aristotle] |
| 13227 | Being is better than not-being [Aristotle] |
| 13226 | An Order controls all things [Aristotle] |