Combining Texts

All the ideas for 'The Science of Knowing (Wissenschaftslehre) [1st ed]', 'The Thought: a Logical Enquiry' and 'Eudemian Ethics'

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41 ideas

2. Reason / A. Nature of Reason / 5. Objectivity
There exists a realm, beyond objects and ideas, of non-spatio-temporal thoughts [Frege, by Weiner]
Fichte's subjectivity struggles to then give any account of objectivity [Pinkard on Fichte]
3. Truth / A. Truth Problems / 2. Defining Truth
The word 'true' seems to be unique and indefinable [Frege]
3. Truth / C. Correspondence Truth / 3. Correspondence Truth critique
There cannot be complete correspondence, because ideas and reality are quite different [Frege]
3. Truth / H. Deflationary Truth / 1. Redundant Truth
The property of truth in 'It is true that I smell violets' adds nothing to 'I smell violets' [Frege]
5. Theory of Logic / E. Structures of Logic / 2. Logical Connectives / c. not
Normativity needs the possibility of negation, in affirmation and denial [Fichte, by Pinkard]
7. Existence / A. Nature of Existence / 2. Types of Existence
Thoughts in the 'third realm' cannot be sensed, and do not need an owner to exist [Frege]
7. Existence / D. Theories of Reality / 7. Facts / c. Facts and truths
A fact is a thought that is true [Frege]
8. Modes of Existence / E. Nominalism / 1. Nominalism / b. Nominalism about universals
The thesis of the Form of the Good (or of anything else) is verbal and vacuous [Aristotle]
9. Objects / A. Existence of Objects / 3. Objects in Thought
Late Frege saw his non-actual objective objects as exclusively thoughts and senses [Frege, by Dummett]
10. Modality / C. Sources of Modality / 4. Necessity from Concepts
Necessary truths from basic assertion and negation [Fichte, by Pinkard]
11. Knowledge Aims / C. Knowing Reality / 3. Idealism / b. Transcendental idealism
Fichte's logic is much too narrow, and doesn't deduce ethics, art, society or life [Schlegel,F on Fichte]
11. Knowledge Aims / C. Knowing Reality / 3. Idealism / d. Absolute idealism
Fichte's key claim was that the subjective-objective distinction must itself be subjective [Fichte, by Pinkard]
15. Nature of Minds / A. Nature of Mind / 4. Other Minds / a. Other minds
We only see ourselves as self-conscious and rational in relation to other rationalities [Fichte]
15. Nature of Minds / C. Capacities of Minds / 1. Faculties
Whether the mind has parts is irrelevant, since it obviously has distinct capacities [Aristotle]
16. Persons / B. Nature of the Self / 4. Presupposition of Self
The Self is the spontaneity, self-relatedness and unity needed for knowledge [Fichte, by Siep]
Novalis sought a much wider concept of the ego than Fichte's proposal [Novalis on Fichte]
The self is not a 'thing', but what emerges from an assertion of normativity [Fichte, by Pinkard]
16. Persons / B. Nature of the Self / 6. Self as Higher Awareness
Consciousness of an object always entails awareness of the self [Fichte]
18. Thought / A. Modes of Thought / 1. Thought
We grasp thoughts (thinking), decide they are true (judgement), and manifest the judgement (assertion) [Frege]
Thoughts have their own realm of reality - 'sense' (as opposed to the realm of 'reference') [Frege, by Dummett]
A thought is distinguished from other things by a capacity to be true or false [Frege, by Dummett]
18. Thought / A. Modes of Thought / 6. Judgement / a. Nature of Judgement
Judgement is distinguishing concepts, and seeing their relations [Fichte, by Siep]
18. Thought / A. Modes of Thought / 9. Indexical Thought
Thoughts about myself are understood one way to me, and another when communicated [Frege]
19. Language / D. Propositions / 2. Abstract Propositions / a. Propositions as sense
A 'thought' is something for which the question of truth can arise; thoughts are senses of sentences [Frege]
19. Language / D. Propositions / 5. Unity of Propositions
A sentence is only a thought if it is complete, and has a time-specification [Frege]
22. Metaethics / A. Value / 1. Nature of Value / d. Subjective value
Fichte's idea of spontaneity implied that nothing counts unless we give it status [Fichte, by Pinkard]
22. Metaethics / A. Value / 1. Nature of Value / f. Ultimate value
No one would choose life just for activities not done for their own sake [Aristotle]
22. Metaethics / A. Value / 2. Values / c. Health
Everything seeks, not a single good, but its own separate good [Aristotle]
22. Metaethics / B. The Good / 1. Goodness / g. Consequentialism
We judge people from their deeds because we cannot see their choices (which matter more) [Aristotle]
22. Metaethics / B. The Good / 2. Happiness / a. Nature of happiness
Horses, birds and fish are not happy, lacking a divine aspect to their natures [Aristotle]
22. Metaethics / B. The Good / 2. Happiness / d. Routes to happiness
Happiness involves three things, of which the greatest is either wisdom, virtue, or pleasure [Aristotle]
23. Ethics / C. Virtue Theory / 1. Virtue Theory / a. Nature of virtue
Virtue is different from continence [Aristotle]
23. Ethics / C. Virtue Theory / 1. Virtue Theory / b. Basis of virtue
Excellence is the best state of anything (like a cloak) which has an employment or function [Aristotle]
23. Ethics / C. Virtue Theory / 2. Elements of Virtue Theory / e. Character
Character virtues (such as courage) are of the non-rational part, which follows the rational part [Aristotle]
Character (éthos) is developed from habit (ethos) [Aristotle]
23. Ethics / C. Virtue Theory / 4. External Goods / a. External goods
Goods in the soul are more worthy than those outside it, as everybody wants them [Aristotle]
26. Natural Theory / A. Speculations on Nature / 1. Nature
Fichte reduces nature to a lifeless immobility [Schlegel,F on Fichte]
26. Natural Theory / A. Speculations on Nature / 2. Natural Purpose / b. Limited purposes
It is folly not to order one's life around some end [Aristotle]
26. Natural Theory / A. Speculations on Nature / 2. Natural Purpose / c. Purpose denied
Eyes could be used for a natural purpose, or for unnatural seeing, or for a non-seeing activity [Aristotle]
26. Natural Theory / A. Speculations on Nature / 3. Natural Function
Each thing's function is its end [Aristotle]