81 ideas
| 19073 | True philosophy aims at absolute unity, while our understanding sees only separation [Hegel] |
| 7950 | Philosophy tries to explain how the actual is possible, given that it seems impossible [Macdonald,C] |
| 15624 | Free thinking has no presuppositions [Hegel] |
| 15631 | The ideal of reason is the unification of abstract identity (or 'concept') and being [Hegel] |
| 15612 | Older metaphysics naively assumed that thought grasped things in themselves [Hegel] |
| 21768 | Logic is metaphysics, the science of things grasped in thoughts [Hegel] |
| 7923 | 'Did it for the sake of x' doesn't involve a sake, so how can ontological commitments be inferred? [Macdonald,C] |
| 21984 | We must break up the rigidity that our understanding has imposed [Hegel] |
| 22081 | Let thought follow its own course, and don't interfere [Hegel] |
| 15626 | Categories create objective experience, but are too conditioned by things to actually grasp them [Hegel] |
| 15616 | If truth is just non-contradiction, we must take care that our basic concepts aren't contradictory [Hegel] |
| 15638 | Dialectic is the moving soul of scientific progression, the principle which binds science together [Hegel] |
| 21767 | Dialectic is seen in popular proverbs like 'pride comes before a fall' [Hegel] |
| 15639 | Socratic dialectic is subjective, but Plato made it freely scientific and objective [Hegel] |
| 15615 | Older metaphysics became dogmatic, by assuming opposed assertions must be true and false [Hegel] |
| 7933 | Don't assume that a thing has all the properties of its parts [Macdonald,C] |
| 19070 | Superficial truth is knowing how something is, which is consciousness of bare correctness [Hegel] |
| 5644 | In Hegel's logic it is concepts (rather than judgements or propositions) which are true or false [Hegel, by Scruton] |
| 19072 | In the deeper sense of truth, to be untrue resembles being bad; badness is untrue to a thing's nature [Hegel] |
| 19071 | The deeper sense of truth is a thing matching the idea of what it ought to be [Hegel] |
| 21595 | Excluded middle is the maxim of definite understanding, but just produces contradictions [Hegel] |
| 15628 | The idea that contradiction is essential to rational understanding is a key modern idea [Hegel] |
| 15629 | Tenderness for the world solves the antinomies; contradiction is in our reason, not in the essence of the world [Hegel] |
| 15630 | Antinomies are not just in four objects, but in all objects, all representations, all objects and all ideas [Hegel] |
| 7944 | Reduce by bridge laws (plus property identities?), by elimination, or by reducing talk [Macdonald,C] |
| 22078 | Even simple propositions about sensations are filled with categories [Hegel] |
| 15634 | Thought about particulars is done entirely through categories [Hegel] |
| 7938 | Relational properties are clearly not essential to substances [Macdonald,C] |
| 7967 | Being taller is an external relation, but properties and substances have internal relations [Macdonald,C] |
| 7965 | Does the knowledge of each property require an infinity of accompanying knowledge? [Macdonald,C] |
| 7934 | Tropes are abstract (two can occupy the same place), but not universals (they have locations) [Macdonald,C] |
| 7958 | Properties are sets of exactly resembling property-particulars [Macdonald,C] |
| 7972 | Tropes are abstract particulars, not concrete particulars, so the theory is not nominalist [Macdonald,C] |
| 7959 | How do a group of resembling tropes all resemble one another in the same way? [Macdonald,C] |
| 7960 | Trope Nominalism is the only nominalism to introduce new entities, inviting Ockham's Razor [Macdonald,C] |
| 7951 | Numerical sameness is explained by theories of identity, but what explains qualitative identity? [Macdonald,C] |
| 7964 | How can universals connect instances, if they are nothing like them? [Macdonald,C] |
| 7971 | Real Nominalism is only committed to concrete particulars, word-tokens, and (possibly) sets [Macdonald,C] |
| 7955 | Resemblance Nominalism cannot explain either new resemblances, or absence of resemblances [Macdonald,C] |
| 7961 | A 'thing' cannot be in two places at once, and two things cannot be in the same place at once [Macdonald,C] |
| 7926 | We 'individuate' kinds of object, and 'identify' particular specimens [Macdonald,C] |
| 7936 | Unlike bundles of properties, substances have an intrinsic unity [Macdonald,C] |
| 21981 | The one substance is formless without the mediation of dialectical concepts [Hegel] |
| 7930 | The bundle theory of substance implies the identity of indiscernibles [Macdonald,C] |
| 7932 | A phenomenalist cannot distinguish substance from attribute, so must accept the bundle view [Macdonald,C] |
| 7937 | When we ascribe a property to a substance, the bundle theory will make that a tautology [Macdonald,C] |
| 7939 | Substances persist through change, but the bundle theory says they can't [Macdonald,C] |
| 7940 | A substance might be a sequence of bundles, rather than a single bundle [Macdonald,C] |
| 7948 | A statue and its matter have different persistence conditions, so they are not identical [Macdonald,C] |
| 7929 | A substance is either a bundle of properties, or a bare substratum, or an essence [Macdonald,C] |
| 7941 | Each substance contains a non-property, which is its substratum or bare particular [Macdonald,C] |
| 7942 | The substratum theory explains the unity of substances, and their survival through change [Macdonald,C] |
| 7943 | A substratum has the quality of being bare, and they are useless because indiscernible [Macdonald,C] |
| 15637 | Essence is the essential self-positing unity of immediacy and mediation [Hegel] |
| 15613 | Real cognition grasps a thing from within itself, and is not satisfied with mere predicates [Hegel] |
| 7927 | At different times Leibniz articulated three different versions of his so-called Law [Macdonald,C] |
| 7928 | The Identity of Indiscernibles is false, because it is not necessarily true [Macdonald,C] |
| 15636 | The Cogito is at the very centre of the entire concern of modern philosophy [Hegel] |
| 22300 | Existence is just a set of relationships [Hegel] |
| 15609 | The sensible is distinguished from thought by being about singular things [Hegel] |
| 15625 | Sense perception is secondary and dependent, while thought is independent and primitive [Hegel] |
| 15619 | Empiricism made particular knowledge possible, and blocked wild claims [Hegel] |
| 15620 | Empiricism contains the important idea that we should see knowledge for ourselves, and be part of it [Hegel] |
| 15622 | Empiricism unknowingly contains and uses a metaphysic, which underlies its categories [Hegel] |
| 15621 | Empiricism of the finite denies the supersensible, and can only think with formal abstraction [Hegel] |
| 15632 | The Humean view stops us thinking about perception, and finding universals and necessities in it [Hegel] |
| 12900 | How could 'S knows he has hands' not have a fixed content? [Bach] |
| 12901 | If contextualism is right, knowledge sentences are baffling out of their context [Bach] |
| 12902 | Sceptics aren't changing the meaning of 'know', but claiming knowing is tougher than we think [Bach] |
| 15623 | Humean scepticism, unlike ancient Greek scepticism, accepts the truth of experience as basic [Hegel] |
| 7947 | In continuity, what matters is not just the beginning and end states, but the process itself [Macdonald,C] |
| 15617 | In abstraction, beyond finitude, freedom and necessity must exist together [Hegel] |
| 15608 | The act of thinking is the bringing forth of universals [Hegel] |
| 21986 | Hegel's system has a vast number of basic concepts [Hegel, by Moore,AW] |
| 15607 | We don't think with concepts - we think the concepts [Hegel] |
| 15610 | Active thought about objects produces the universal, which is what is true and essential of it [Hegel] |
| 15614 | Old metaphysics tried to grasp eternal truths through causal events, which is impossible [Hegel] |
| 15618 | If God is the abstract of Supremely Real Essence, then God is a mere Beyond, and unknowable [Hegel] |
| 15635 | The older conception of God was emptied of human features, to make it worthy of the Infinite [Hegel] |
| 21980 | God is the absolute thing, and also the absolute person [Hegel] |
| 15633 | We establish unification of the Ideal by the ontological proof, deriving being from abstraction of thinking [Hegel] |