|
6007
|
If you know your father, but don't recognise your father veiled, you know and don't know the same person [Eubulides, by Dancy,R]
|
|
Full Idea:
The 'undetected' or 'veiled' paradox of Eubulides says: if you know your father, and don't know the veiled person before you, but that person is your father, you both know and don't know the same person.
|
|
From:
report of Eubulides (fragments/reports [c.390 BCE]) by R.M. Dancy - Megarian School
|
|
A reaction:
Essentially an uninteresting equivocation on two senses of "know", but this paradox comes into its own when we try to give an account of how linguistic reference works. Frege's distinction of sense and reference tried to sort it out (Idea 4976).
|
|
6008
|
Removing one grain doesn't destroy a heap, so a heap can't be destroyed [Eubulides, by Dancy,R]
|
|
Full Idea:
The 'sorites' paradox of Eubulides says: if you take one grain of sand from a heap (soros), what is left is still a heap; so no matter how many grains of sand you take one by one, the result is always a heap.
|
|
From:
report of Eubulides (fragments/reports [c.390 BCE]) by R.M. Dancy - Megarian School
|
|
A reaction:
(also Cic. Acad. 2.49) This is a very nice paradox, which goes to the heart of our bewilderment when we try to fully understand reality. It homes in on problems of identity, as best exemplified in the Ship of Theseus (Ideas 1212 + 1213).
|
|
5953
|
For the Cyrenaics experience was not enough to give certainty about reality [Aristippus young, by Plutarch]
|
|
Full Idea:
The Cyrenaics, placing all experience within themselves, thought such evidence was insufficient warrant for certainty about reality, and withdrew as in a siege from the world, admitting that objects 'appear', but refusing to pronounce the word 'are'.
|
|
From:
report of Aristippus the younger (fragments/reports [c.335 BCE]) by Plutarch - 74: Reply to Colotes §1120
|
|
A reaction:
This seems to be the most extreme position found in ancient thought. It accompanies their extreme hedonism, based on the reality of experience and lack of interest in anything external. A bit daft, really.
|
|
3026
|
Actions are influenced by circumstances, so Cyrenaics say felons should be reformed, not hated [Aristippus young, by Diog. Laertius]
|
|
Full Idea:
Cyrenaics say errors should be pardoned, because men do not err intentionally but are influenced by circumstances; one should not hate a person, but only teach him better.
|
|
From:
report of Aristippus the younger (fragments/reports [c.335 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.7.9
|
|
A reaction:
A very appealing suggestion, and rather wonderful for its time. There is still implied agreement about what is 'error', and what counts as 'better'.
|
|
3024
|
Cyrenaics teach that honour, justice and shame are all based on custom and fashion [Aristippus young, by Diog. Laertius]
|
|
Full Idea:
The Cyrenaics taught that there was nothing naturally and intrinsically just, or honourable, or disgraceful; but that things were considered so because of law and fashion.
|
|
From:
report of Aristippus the younger (fragments/reports [c.335 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.7.8
|
|
A reaction:
As we would say now, values and virtues are 'cultural constructs'. This obviously contains a lot of truth, but I don't think our opposition of genocide is just 'fashion'.
|