319 ideas
| 14519 | It is a great good to show reverence for a wise man [Epicurus] |
| 22733 | Epicurus accepted God in his popular works, but not in his writings on nature [Epicurus, by Sext.Empiricus] |
| 14518 | In the study of philosophy, pleasure and knowledge arrive simultaneously [Epicurus] |
| 14052 | Begin philosophy when you are young, and keep going when you are old [Epicurus] |
| 13291 | Slavery to philosophy brings true freedom [Epicurus] |
| 22758 | Philosophy aims at a happy life, through argument and discussion [Epicurus] |
| 14523 | We should come to philosophy free from any taint of culture [Epicurus] |
| 22240 | The aim of medicine is removal of sickness, and philosophy similarly removes our affections [Epicurus] |
| 2196 | The observation of human blindness and weakness is the result of all philosophy [Hume] |
| 1484 | We should say nothing of the whole if our contact is with the parts [Epicurus, by Plutarch] |
| 2187 | If we suspect that a philosophical term is meaningless, we should ask what impression it derives from [Hume] |
| 14027 | If we are to use words in enquiry, we need their main, unambiguous and uncontested meanings [Epicurus] |
| 2200 | All experimental conclusions assume that the future will be like the past [Hume] |
| 3807 | Reason is and ought to be the slave of the passions [Hume] |
| 2670 | Epicurus despises and laughs at the whole of dialectic [Epicurus, by Cicero] |
| 6961 | An analogy begins to break down as soon as the two cases differ [Hume] |
| 4636 | All reasoning concerning matters of fact is based on analogy (with similar results of similar causes) [Hume] |
| 14040 | Observation and applied thought are always true [Epicurus] |
| 21668 | Epicurus rejected excluded middle, because accepting it for events is fatalistic [Epicurus, by Cicero] |
| 21676 | Epicureans say disjunctions can be true whiile the disjuncts are not true [Epicurus, by Cicero] |
| 8649 | Two numbers are equal if all of their units correspond to one another [Hume] |
| 2197 | Reason assists experience in discovering laws, and in measuring their application [Hume] |
| 14028 | Nothing comes to be from what doesn't exist [Epicurus] |
| 14029 | If disappearing things went to nothingness, nothing could return, and it would all be gone by now [Epicurus] |
| 21291 | There is no medium state between existence and non-existence [Hume] |
| 7700 | We can't think about the abstract idea of triangles, but only of particular triangles [Hume] |
| 14030 | The totality is complete, so there is no room for it to change, and nothing extraneous to change it [Epicurus] |
| 14048 | Astronomical movements are blessed, but they don't need the help of the gods [Epicurus] |
| 14044 | The perceived accidental properties of bodies cannot be conceived of as independent natures [Epicurus] |
| 14045 | Accidental properties give a body its nature, but are not themselves bodies or parts of bodies [Epicurus] |
| 11942 | Power is the possibility of action, as discovered by experience [Hume] |
| 11949 | There may well be powers in things, with which we are quite unacquainted [Hume] |
| 11950 | We have no idea of powers, because we have no impressions of them [Hume] |
| 11941 | The distinction between a power and its exercise is entirely frivolous [Hume] |
| 13602 | We cannot form an idea of a 'power', and the word is without meaning [Hume] |
| 11098 | Momentary impressions are wrongly identified with one another on the basis of resemblance [Hume, by Quine] |
| 7954 | If we see a resemblance among objects, we apply the same name to them, despite their differences [Hume] |
| 21293 | Individuation is only seeing that a thing is stable and continuous over time [Hume] |
| 14524 | Bodies are combinations of shape, size, resistance and weight [Epicurus] |
| 14046 | A 'body' is a conception of an aggregate, with properties defined by application conditions [Epicurus] |
| 12048 | The only meaning we have for substance is a collection of qualities [Hume] |
| 13424 | Aristotelians propose accidents supported by substance, but they don't understand either of them [Hume] |
| 14047 | Bodies have impermanent properties, and permanent ones which define its conceived nature [Epicurus] |
| 21300 | A change more obviously destroys an identity if it is quick and observed [Hume] |
| 21299 | Changing a part can change the whole, not absolutely, but by its proportion of the whole [Hume] |
| 1330 | If a republic can retain identity through many changes, so can an individual [Hume] |
| 1321 | If identity survives change or interruption, then resemblance, contiguity or causation must unite the parts of it [Hume] |
| 21302 | If a ruined church is rebuilt, its relation to its parish makes it the same church [Hume] |
| 21303 | We accept the identity of a river through change, because it is the river's nature [Hume] |
| 21301 | The purpose of the ship makes it the same one through all variations [Hume] |
| 21290 | Multiple objects cannot convey identity, because we see them as different [Hume] |
| 1207 | Both number and unity are incompatible with the relation of identity [Hume] |
| 21289 | 'An object is the same with itself' is meaningless; it expresses unity, not identity [Hume] |
| 21292 | Saying an object is the same with itself is only meaningful over a period of time [Hume] |
| 9428 | Nothing we clearly imagine is absolutely impossible [Hume] |
| 4766 | Necessity only exists in the mind, and not in objects [Hume] |
| 2216 | We transfer the frequency of past observations to our future predictions [Hume] |
| 2215 | There is no such thing as chance [Hume] |
| 14039 | Above and below us will never appear to be the same, because it is inconceivable [Epicurus] |
| 2209 | Belief is stronger, clearer and steadier than imagination [Hume] |
| 2207 | Belief can't be a concept plus an idea, or we could add the idea to fictions [Hume] |
| 2208 | Belief is just a particular feeling attached to ideas of objects [Hume] |
| 14050 | We aim to dissolve our fears, by understanding their causes [Epicurus] |
| 20189 | Belief is a feeling, independent of the will, which arises from uncontrolled and unknown causes [Hume] |
| 3661 | 'Natural beliefs' are unavoidable, whatever our judgements [Hume, by Strawson,G] |
| 2213 | Beliefs are built up by resemblance, contiguity and causation [Hume] |
| 6526 | Hume says objects are not a construction, but an imaginative leap [Hume, by Robinson,H] |
| 1823 | We can't seek for things if we have no idea of them [Epicurus, by Diog. Laertius] |
| 2191 | Relations of ideas are known by thought, independently from the world [Hume] |
| 1824 | To name something, you must already have an idea of what it is [Epicurus, by Diog. Laertius] |
| 14037 | Atoms only have shape, weight and size, and the properties which accompany shape [Epicurus] |
| 5949 | Epicurus says colours are relative to the eye, not intrinsic to bodies [Epicurus, by Plutarch] |
| 2239 | If secondary qualities (e.g. hardness) are in the mind, so are primary qualities like extension [Hume] |
| 2237 | It never occurs to people that they only experience representations, not the real objects [Hume] |
| 1821 | Sensations cannot be judged, because similar sensations have equal value, and different ones have nothing in common [Epicurus, by Diog. Laertius] |
| 21309 | A proposition cannot be intelligible or consistent, if the perceptions are not so [Hume] |
| 2184 | All ideas are copies of impressions [Hume] |
| 23631 | Hume is loose when he says perceptions of different strength are different species [Reid on Hume] |
| 2192 | All reasoning about facts is causal; nothing else goes beyond memory and senses [Hume] |
| 1820 | The criteria of truth are senses, preconceptions and passions [Epicurus, by Diog. Laertius] |
| 2182 | Impressions are our livelier perceptions, Ideas the less lively ones [Hume] |
| 2190 | All objects of enquiry are Relations of Ideas, or Matters of Fact [Hume] |
| 2246 | If books don't relate ideas or explain facts, commit them to the flames [Hume] |
| 2189 | All ideas are connected by Resemblance, Contiguity in time or place, and Cause and Effect [Hume] |
| 6489 | Associationism results from having to explain intentionality just with sense-data [Robinson,H on Hume] |
| 2194 | How could Adam predict he would drown in water or burn in fire? [Hume] |
| 2183 | We can only invent a golden mountain by combining experiences [Hume] |
| 21285 | Events are baffling before experience, and obvious after experience [Hume] |
| 1822 | Reason can't judge senses, as it is based on them [Epicurus, by Diog. Laertius] |
| 2205 | You couldn't reason at all if you lacked experience [Hume] |
| 2186 | We cannot form the idea of something we haven't experienced [Hume] |
| 2702 | Only madmen dispute the authority of experience [Hume] |
| 2217 | When definitions are pushed to the limit, only experience can make them precise [Hume] |
| 3902 | Hume mistakenly lumps sensations and perceptions together as 'impressions' [Scruton on Hume] |
| 6182 | Even Hume didn't include mathematics in his empiricism [Hume, by Kant] |
| 23421 | If a person had a gap in their experience of blue shades, they could imaginatively fill it in [Hume] |
| 2206 | Reasons for belief must eventually terminate in experience, or they are without foundation [Hume] |
| 2235 | There is no certain supreme principle, or infallible rule of inference [Hume] |
| 10328 | We think testimony matches reality because of experience, not some a priori connection [Hume] |
| 2230 | Good testimony needs education, integrity, motive and agreement [Hume, by PG] |
| 12417 | Mathematicians only accept their own proofs when everyone confims them [Hume] |
| 4549 | Epicurus denied knowledge in order to retain morality or hedonism as the highest values [Nietzsche on Epicurus] |
| 2238 | Reason can never show that experiences are connected to external objects [Hume] |
| 2242 | Mitigated scepticism draws attention to the limitations of human reason, and encourages modesty [Hume] |
| 2243 | Mitigated scepticism sensibly confines our enquiries to the narrow capacity of human understanding [Hume] |
| 5548 | Hume became a total sceptic, because he believed that reason was a deception [Hume, by Kant] |
| 2668 | Epicurus says if one of a man's senses ever lies, none of his senses should ever be believed [Epicurus, by Cicero] |
| 6010 | Illusions are not false perceptions, as we accurately perceive the pattern of atoms [Epicurus, by Modrak] |
| 2236 | Examples of illusion only show that sense experience needs correction by reason [Hume] |
| 2240 | It is a very extravagant aim of the sceptics to destroy reason and argument by means of reason and argument [Hume] |
| 2241 | The main objection to scepticism is that no good can come of it [Hume] |
| 1487 | When entering a dark room it is colourless, but colour gradually appears [Epicurus] |
| 1482 | If two people disagree over taste, who is right? [Epicurus, by Plutarch] |
| 1483 | Bath water is too hot for some, too cold for others [Epicurus, by Plutarch] |
| 7446 | The idea of inductive evidence, around 1660, made Hume's problem possible [Hume, by Hacking] |
| 2198 | We assume similar secret powers behind similar experiences, such as the nourishment of bread [Hume] |
| 2201 | Induction can't prove that the future will be like the past, since induction assumes this [Hume] |
| 2203 | If we infer causes from repetition, this explains why we infer from a thousand objects what we couldn't infer from one [Hume] |
| 2204 | All inferences from experience are effects of custom, not reasoning [Hume] |
| 2199 | Reason cannot show why reliable past experience should extend to future times and remote places [Hume] |
| 2202 | Fools, children and animals all learn from experience [Hume] |
| 6350 | Premises can support an argument without entailing it [Pollock/Cruz on Hume] |
| 3598 | Hume just shows induction isn't deduction [Williams,M on Hume] |
| 21386 | We should accept as explanations all the plausible ways in which something could come about [Epicurus] |
| 14526 | The rational soul is in the chest, and the non-rational soul is spread through the body [Epicurus] |
| 14041 | The soul is fine parts distributed through the body, resembling hot breath [Epicurus] |
| 6035 | Soul is made of four stuffs, giving warmth, rest, motion and perception [Epicurus, by Aetius] |
| 21806 | Memory, senses and understanding are all founded on the imagination [Hume] |
| 2210 | A picture of a friend strengthens our idea of him, by resemblance [Hume] |
| 15755 | Hume needs a notion which includes degrees of resemblance [Shoemaker on Hume] |
| 17712 | General ideas are the connection by resemblance to some particular [Hume] |
| 8544 | Hume does not distinguish real resemblances among degrees of resemblance [Shoemaker on Hume] |
| 2211 | When I am close to (contiguous with) home, I feel its presence more nearly [Hume] |
| 2212 | An object made by a saint is the best way to produce thoughts of him [Hume] |
| 2214 | Our awareness of patterns of causation is too important to be left to slow and uncertain reasoning [Hume] |
| 5323 | Experiences are logically separate, but factually linked by simultaneity or a feeling of continuousness [Ayer on Hume] |
| 3819 | Hume's 'bundle' won't distinguish one mind with ten experiences from ten minds [Searle on Hume] |
| 1317 | A person is just a fast-moving bundle of perceptions [Hume] |
| 1331 | The parts of a person are always linked together by causation [Hume] |
| 1388 | Hume gives us an interesting sketchy causal theory of personal identity [Perry on Hume] |
| 21297 | A person is simply a bundle of continually fluctuating perceptions [Hume] |
| 1316 | Introspection always discovers perceptions, and never a Self without perceptions [Hume] |
| 1333 | Memory only reveals personal identity, by showing cause and effect [Hume] |
| 1332 | We use memory to infer personal actions we have since forgotten [Hume] |
| 21305 | Memory not only reveals identity, but creates it, by producing resemblances [Hume] |
| 21307 | Who thinks that because you have forgotten an incident you are no longer that person? [Hume] |
| 21306 | Causation unites our perceptions, by producing, destroying and modifying each other [Hume] |
| 21311 | Are self and substance the same? Then how can self remain if substance changes? [Hume] |
| 21312 | Perceptions are distinct, so no connection between them can ever be discovered [Hume] |
| 21294 | A continuous lifelong self must be justified by a single sustained impression, which we don't have [Hume] |
| 21295 | When I introspect I can only observe my perceptions, and never a self which has them [Hume] |
| 21298 | We pretend our perceptions are continuous, and imagine a self to fill the gaps [Hume] |
| 21304 | Identity in the mind is a fiction, like that fiction that plants and animals stay the same [Hume] |
| 21308 | We have no impression of the self, and we therefore have no idea of it [Hume] |
| 21310 | Does an oyster with one perception have a self? Would lots of perceptions change that? [Hume] |
| 6018 | Epicurus was the first to see the free will problem, and he was a libertarian [Epicurus, by Long/Sedley] |
| 20922 | Epicurus showed that the swerve can give free motion in the atoms [Epicurus, by Diogenes of Oen.] |
| 14516 | There is no necessity to live with necessity [Epicurus] |
| 2222 | The doctrine of free will arises from a false sensation we have of freedom in many actions [Hume] |
| 14521 | If everything is by necessity, then even denials of necessity are by necessity [Epicurus] |
| 14062 | Sooner follow mythology, than accept the 'fate' of natural philosophers [Epicurus] |
| 1837 | We should not refer things to irresponsible necessity, but either to fortune or to our own will [Epicurus] |
| 2223 | Liberty is merely acting according to the will, which anyone can do if they are not in chains [Hume] |
| 3655 | Hume makes determinism less rigid by removing the necessity from causation [Trusted on Hume] |
| 14042 | The soul cannot be incorporeal, because then it could neither act nor be acted upon [Epicurus] |
| 1909 | How can pleasure or judgement occur in a heap of atoms? [Sext.Empiricus on Epicurus] |
| 20030 | If one event causes another, the two events must be wholly distinct [Hume, by Wilson/Schpall] |
| 2220 | Only experience teaches us about our wills [Hume] |
| 1836 | Prudence is more valuable than philosophy, because it avoids confusions of the soul [Epicurus] |
| 6692 | For Hume, practical reason has little force, because we can always modify our desires [Hume, by Graham] |
| 8257 | Reason alone can never be a motive to any action of the will [Hume] |
| 14061 | Our own choices are autonomous, and the basis for praise and blame [Epicurus] |
| 22374 | You can only hold people responsible for actions which arise out of their character [Hume] |
| 2224 | Praise and blame can only be given if an action proceeds from a person's character and disposition [Hume] |
| 21103 | Moral questions can only be decided by common opinion [Hume] |
| 18552 | Forget about beauty; just concentrate on the virtues of delicacy and discernment admired in critics [Hume, by Scruton] |
| 6608 | Strong sense, delicate sentiment, practice, comparisons, and lack of prejudice, are all needed for good taste [Hume] |
| 7814 | It was Epicurus who made the question of the will's freedom central to ethics [Epicurus, by Grayling] |
| 2225 | If you deny all necessity and causation, then our character is not responsible for our crime [Hume] |
| 2226 | Repentance gets rid of guilt, which shows that responsibility arose from the criminal principles in the mind [Hume] |
| 22382 | We cannot discover vice by studying a wilful murder; that only arises from our own feelings [Hume] |
| 4008 | Modern science has destroyed the Platonic synthesis of scientific explanation and morality [Hume, by Taylor,C] |
| 8067 | The problem of getting to 'ought' from 'is' would also apply in getting to 'owes' or 'needs' [Anscombe on Hume] |
| 4578 | You can't move from 'is' to 'ought' without giving some explanation or reason for the deduction [Hume] |
| 4581 | Virtues and vices are like secondary qualities in perception, found in observers, not objects [Hume] |
| 14054 | Fearing death is absurd, because we are not present when it occurs [Epicurus] |
| 14053 | It is absurd to fear the pain of death when you are not even facing it [Epicurus] |
| 14055 | The wisdom that produces a good life also produces a good death [Epicurus] |
| 3926 | The human heart has a natural concern for public good [Hume] |
| 23115 | We have no natural love of mankind, other than through various relationships [Hume] |
| 3562 | Fine things are worthless if they give no pleasure [Epicurus] |
| 3650 | Total selfishness is not irrational [Hume] |
| 1833 | Pleasure is the first good in life [Epicurus] |
| 14057 | All pleasures are good, but it is not always right to choose them [Epicurus] |
| 14058 | Pleasure is the goal, but as lack of pain and calm mind, not as depraved or greedy pleasure [Epicurus] |
| 1840 | Pleasure is the chief good because it is the most natural, especially for animals [Epicurus, by Diog. Laertius] |
| 14063 | Sooner a good decision going wrong, than a bad one turning out for the good [Epicurus] |
| 14522 | What happens to me if I obtain all my desires, and what if I fail? [Epicurus] |
| 14059 | The best life is not sensuality, but rational choice and healthy opinion [Epicurus] |
| 1835 | True pleasure is not debauchery, but freedom from physical and mental pain [Epicurus] |
| 1839 | Pains of the soul are worse than pains of the body, because it feels the past and future [Epicurus, by Diog. Laertius] |
| 1842 | Pleasures only differ in their duration and the part of the body affected [Epicurus] |
| 3557 | The end for Epicurus is static pleasure [Epicurus, by Annas] |
| 14056 | We only need pleasure when we have the pain of desire [Epicurus] |
| 3563 | Pleasure and virtue entail one another [Epicurus] |
| 3929 | No moral theory is of any use if it doesn't serve the interests of the individual concerned [Hume] |
| 3560 | Justice is merely a contract about not harming or being harmed [Epicurus] |
| 1845 | Justice has no independent existence, but arises entirely from keeping contracts [Epicurus] |
| 3925 | Personal Merit is the possession of useful or agreeable mental qualities [Hume] |
| 14060 | Prudence is the greatest good, and more valuable than philosophy, because it produces virtue [Epicurus] |
| 1841 | We choose virtue because of pleasure, not for its own sake [Epicurus, by Diog. Laertius] |
| 4580 | All virtues benefit either the public, or the individual who possesses them [Hume] |
| 14517 | We value our own character, whatever it is, and we should respect the characters of others [Epicurus] |
| 3922 | Justice only exists to support society [Hume] |
| 23560 | If we all naturally had everything we could ever desire, the virtue of justice would be irrelevant [Hume] |
| 14513 | Justice is a pledge of mutual protection [Epicurus] |
| 1829 | A wise man would be happy even under torture [Epicurus, by Diog. Laertius] |
| 21093 | Friendship without community spirit misses out on the main part of virtue [Hume] |
| 1843 | Friendship is by far the most important ingredient of a complete and happy life [Epicurus] |
| 3918 | Moral philosophy aims to show us our duty [Hume] |
| 3919 | Conclusions of reason do not affect our emotions or decisions to act [Hume] |
| 3928 | Virtue just requires careful calculation and a preference for the greater happiness [Hume] |
| 3923 | No one would cause pain to a complete stranger who happened to be passing [Hume] |
| 3924 | Nature makes private affections come first, because public concerns are spread too thinly [Hume] |
| 21099 | People must have agreed to authority, because they are naturally equal, prior to education [Hume] |
| 3921 | The safety of the people is the supreme law [Hume] |
| 21096 | The only purpose of government is to administer justice, which brings security [Hume] |
| 14515 | A law is not just if it is not useful in mutual associations [Epicurus] |
| 21100 | The idea that society rests on consent or promises undermines obedience [Hume] |
| 20495 | We no more give 'tacit assent' to the state than a passenger carried on board a ship while asleep [Hume] |
| 21101 | The people would be amazed to learn that government arises from their consent [Hume] |
| 21091 | It would be absurd if even a free constitution did not impose restraints, for the public good [Hume] |
| 21097 | Modern monarchies are (like republics) rule by law, rather than by men [Hume] |
| 21092 | Nobility either share in the power of the whole, or they compose the power of the whole [Hume] |
| 3927 | Society prefers helpful lies to harmful truth [Hume] |
| 2233 | No government has ever suffered by being too tolerant of philosophy [Hume] |
| 6703 | Poor people lack the knowledge or wealth to move to a different state [Hume] |
| 3920 | If you equalise possessions, people's talents will make them unequal again [Hume] |
| 21094 | There are two kinds of right - to power, and to property [Hume] |
| 6581 | Hume thought (unlike Locke) that property is a merely conventional relationship [Hume, by Fogelin] |
| 21102 | We all know that the history of property is founded on injustices [Hume] |
| 21095 | It is an exaggeration to say that property is the foundation of all government [Hume] |
| 7810 | The 'Eumenides' of Aeschylus shows blood feuds replaced by law [Aeschylus, by Grayling] |
| 4677 | If suicide is wrong because only God disposes of our lives, it must also be wrong to save lives [Hume] |
| 14520 | It is small-minded to find many good reasons for suicide [Epicurus] |
| 1831 | Wise men should partake of life even if they go blind [Epicurus, by Diog. Laertius] |
| 2195 | We can discover some laws of nature, but never its ultimate principles and causes [Hume] |
| 12044 | Only Epicurus denied purpose in nature, for the whole world, or for its parts [Epicurus, by Annas] |
| 14032 | Totality has no edge; an edge implies a contrast beyond the edge, and there can't be one [Epicurus] |
| 14033 | Bodies are unlimited as well as void, since the two necessarily go together [Epicurus] |
| 14034 | There exists an infinity of each shape of atom, but the number of shapes is beyond our knowledge [Epicurus] |
| 14035 | Atoms just have shape, size and weight; colour results from their arrangement [Epicurus] |
| 14038 | There cannot be unlimited division, because it would reduce things to non-existence [Epicurus] |
| 20907 | Democritus says atoms have size and shape, and Epicurus added weight [Epicurus, by Ps-Plutarch] |
| 21669 | Atoms don't swerve by being struck, because they move in parallel, so the swerve is uncaused [Cicero on Epicurus] |
| 21680 | What causes atomic swerves? Do they draw lots? What decides the size or number of swerves? [Cicero on Epicurus] |
| 14301 | We have no good concept of solidity or matter, because accounts of them are all circular [Hume] |
| 2245 | A priori it looks as if a cause could have absolutely any effect [Hume] |
| 4772 | If a singular effect is studied, its cause can only be inferred from the types of events involved [Hume] |
| 4579 | The idea of a final cause is very uncertain and unphilosophical [Hume] |
| 8341 | Hume never even suggests that there is no such thing as causation [Hume, by Strawson,G] |
| 8344 | At first Hume said qualities are the causal entities, but later he said events [Hume, by Davidson] |
| 8382 | For Hume a constant conjunction is both necessary and sufficient for causation [Hume, by Crane] |
| 3662 | Hume says we can only know constant conjunctions, not that that's what causation IS [Hume, by Strawson,G] |
| 16946 | Causation is just invariance, as long as it is described in general terms [Quine on Hume] |
| 15250 | If impressions, memories and ideas only differ in vivacity, nothing says it is memory, or repetition [Whitehead on Hume] |
| 4771 | In both of Hume's definitions, causation is extrinsic to the sequence of events [Psillos on Hume] |
| 5194 | Hume's definition of cause as constantly joined thoughts can't cover undiscovered laws [Ayer on Hume] |
| 2221 | A cause is either similar events following one another, or an experience always suggesting a second experience [Hume] |
| 2234 | It is only when two species of thing are constantly conjoined that we can infer one from the other [Hume] |
| 2193 | No causes can be known a priori, but only from experience of constant conjunctions [Hume] |
| 8422 | Cause is where if the first object had not been, the second had not existed [Hume] |
| 19274 | Hume seems to presuppose necessary connections between mental events [Kripke on Hume] |
| 20705 | That events could be uncaused is absurd; I only say intuition and demonstration don't show this [Hume] |
| 2218 | In observing causes we can never observe any necessary connections or binding qualities [Hume] |
| 15249 | Hume never shows how a strong habit could generate the concept of necessity [Harré/Madden on Hume] |
| 8339 | Hume's regularity theory of causation is epistemological; he believed in some sort of natural necessity [Hume, by Strawson,G] |
| 14049 | We aim to know the natures which are observed in natural phenomena [Epicurus] |
| 14043 | The void cannot interact, but just gives the possibility of motion [Epicurus] |
| 14031 | Space must exist, since movement is obvious, and there must be somewhere to move in [Epicurus] |
| 14525 | Stoics say time is incorporeal and self-sufficient; Epicurus says it is a property of properties of things [Epicurus] |
| 14051 | A cosmos is a collection of stars and an earth, with some sort of boundary, movement and shape [Epicurus] |
| 14036 | There are endless cosmoi, some like and some unlike this one [Epicurus] |
| 2637 | For Epicureans gods are made of atoms, and are not eternal [Epicurus, by Cicero] |
| 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] |
| 2633 | Epicurus saw that gods must exist, because nature has imprinted them on human minds [Epicurus, by Cicero] |
| 2244 | It can never be a logical contradiction to assert the non-existence of something thought to exist [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] |
| 21282 | Design cannot prove a unified Deity. Many men make a city, so why not many gods for a world? [Hume] |
| 21280 | From a ship you would judge its creator a genius, not a mere humble workman [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] |
| 6966 | Creation is more like vegetation than human art, so it won't come from reason [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] |
| 2232 | You can't infer the cause to be any greater than its effect [Hume] |
| 21279 | If the divine cause is proportional to its effects, the effects are finite, so the Deity cannot be infinite [Hume] |
| 6958 | How can we pronounce on a whole after a brief look at a very small part? [Hume] |
| 6963 | Why would we infer an infinite creator from a finite creation? [Hume] |
| 6960 | Analogy suggests that God has a very great human mind [Hume] |
| 6965 | The universe may be the result of trial-and-error [Hume] |
| 6967 | Order may come from an irrational source as well as a rational one [Hume] |
| 2227 | A miracle violates laws which have been established by continuous unchanging experience, so should be ignored [Hume] |
| 7636 | It can't be more rational to believe in natural laws than miracles if the laws are not rational [Ishaq on Hume] |
| 2228 | All experience must be against a supposed miracle, or it wouldn't be called 'a miracle' [Hume] |
| 2229 | To establish a miracle the falseness of the evidence must be a greater miracle than the claimed miraculous event [Hume] |
| 1828 | God does not intervene in heavenly movements, but is beyond all action and perfectly happy [Epicurus] |
| 2185 | The idea of an infinite, intelligent, wise and good God arises from augmenting the best qualities of our own minds [Hume] |
| 2639 | Some say Epicurus only pretended to believe in the gods, so as not to offend Athenians [Epicurus, by Cicero] |
| 14527 | If god answered prayers we would be destroyed, because we pray for others to suffer [Epicurus] |
| 21296 | If all of my perceptions were removed by death, nothing more is needed for total annihilation [Hume] |