57 ideas
| 17266 | Using modal logic, philosophers tried to handle all metaphysics in modal terms [Correia/Schnieder] |
| 17263 | Why do rationalists accept Sufficient Reason, when it denies the existence of fundamental facts? [Correia/Schnieder] |
| 18405 | A 'teepee' argument has several mutually supporting planks to it [Cappelen/Dever] |
| 16588 | I prefer a lack of form to mean non-existence, than to think of some quasi-existence [Augustine] |
| 17270 | Is existential dependence by grounding, or do grounding claims arise from existential dependence? [Correia/Schnieder] |
| 17268 | Grounding is metaphysical and explanation epistemic, so keep them apart [Correia/Schnieder] |
| 22979 | Three main questions seem to be whether a thing is, what it is, and what sort it is [Augustine] |
| 17267 | The identity of two facts may depend on how 'fine-grained' we think facts are [Correia/Schnieder] |
| 3912 | I must exist in order to be mistaken, so that even if I am mistaken, I can't be wrong about my own existence [Augustine] |
| 22167 | Our images of bodies are not produced by the bodies, but by our own minds [Augustine, by Aquinas] |
| 22117 | Our minds grasp reality by direct illumination (rather than abstraction from experience) [Augustine, by Matthews] |
| 22980 | Memory contains innumerable principles of maths, as well as past sense experiences [Augustine] |
| 22981 | Mind and memory are the same, as shown in 'bear it in mind' or 'it slipped from mind' [Augustine] |
| 22982 | Why does joy in my mind make me happy, but joy in my memory doesn't? [Augustine] |
| 22983 | We would avoid remembering sorrow or fear if that triggered the emotions afresh [Augustine] |
| 22977 | I can distinguish different smells even when I am not experiencing them [Augustine] |
| 22978 | Memory is so vast that I cannot recognise it as part of my mind [Augustine] |
| 18422 | Prioprioception focuses on your body parts, not on your self, or indexicality [Cappelen/Dever] |
| 18425 | We can acquire self-knowledge with mirrors, not just with proprioception and introspection [Cappelen/Dever] |
| 18421 | Proprioception is only immune from error if you are certain that it represents the agent [Cappelen/Dever] |
| 22984 | Without memory I could not even speak of myself [Augustine] |
| 5982 | If the future does not exist, how can prophets see it? [Augustine] |
| 6683 | The contact of spirit and body is utterly amazing, and incomprehensible [Augustine] |
| 18419 | Folk Functionalism is a Ramsification of our folk psychology [Cappelen/Dever] |
| 18404 | It is assumed that indexical content is needed to represent the perspective of perception [Cappelen/Dever] |
| 18407 | Indexicality is not significantly connected to agency [Cappelen/Dever] |
| 18427 | If some of our thought is tied to its context, it will be hard to communicate it [Cappelen/Dever] |
| 18426 | All information is objective, and purely indexical information is not much use [Cappelen/Dever] |
| 18428 | You don't remember your house interior just from an experienced viewpoint [Cappelen/Dever] |
| 18429 | Our beliefs and desires are not organised around ourselves, but around the world [Cappelen/Dever] |
| 22976 | Memories are preserved separately, according to category [Augustine] |
| 18413 | Fregeans can't agree on what 'senses' are [Cappelen/Dever] |
| 18417 | Possible worlds accounts of content are notoriously coarse-grained [Cappelen/Dever] |
| 18408 | Indexicals are just non-constant in meaning, and don't involve any special concepts [Cappelen/Dever] |
| 18414 | Fregeans say 'I' differs in reference, so it must also differ in sense [Cappelen/Dever] |
| 18423 | All indexicals can be expressed non-indexically [Cappelen/Dever] |
| 18406 | The basic Kaplan view is that there is truth-conditional content, and contextual character [Cappelen/Dever] |
| 18411 | It is proposed that a huge range of linguistic items are context-sensitive [Cappelen/Dever] |
| 22118 | Augustine created the modern concept of the will [Augustine, by Matthews] |
| 18420 | We deny that action involves some special class of beliefs [Cappelen/Dever] |
| 4348 | Love, and do what you will [Augustine] |
| 7821 | Pagans produced three hundred definitions of the highest good [Augustine, by Grayling] |
| 22985 | Everyone wants happiness [Augustine] |
| 22119 | Augustine said (unusually) that 'ought' does not imply 'can' [Augustine, by Matthews] |
| 22888 | To be aware of time it can only exist in the mind, as memory or anticipation [Augustine, by Bardon] |
| 5984 | Maybe time is an extension of the mind [Augustine] |
| 5980 | How can ten days ahead be a short time, if it doesn't exist? [Augustine] |
| 5979 | If the past is no longer, and the future is not yet, how can they exist? [Augustine] |
| 5981 | The whole of the current year is not present, so how can it exist? [Augustine] |
| 5978 | I know what time is, until someone asks me to explain it [Augustine] |
| 5983 | I disagree with the idea that time is nothing but cosmic movement [Augustine] |
| 5977 | Heaven and earth must be created, because they are subject to change [Augustine] |
| 16702 | All things are in the present time to God [Augustine] |
| 5976 | If God is outside time in eternity, can He hear prayers? [Augustine] |
| 22887 | If God existed before creation, why would a perfect being desire to change things? [Augustine, by Bardon] |
| 22116 | Augustine identified Donatism, Pelagianism and Manicheism as the main heresies [Augustine, by Matthews] |
| 19338 | Augustine said evil does not really exist, and evil is a limitation in goodness [Augustine, by Perkins] |