303 ideas
5196 | Philosophy is a department of logic [Ayer] |
5189 | Philosophers should abandon speculation, as philosophy is wholly critical [Ayer] |
2196 | The observation of human blindness and weakness is the result of all philosophy [Hume] |
7919 | Humeans rejected the a priori synthetic, and so rejected even Kantian metaphysics [Ayer, by Macdonald,C] |
2187 | If we suspect that a philosophical term is meaningless, we should ask what impression it derives from [Hume] |
5195 | Critics say analysis can only show the parts, and not their distinctive configuration [Ayer] |
2200 | All experimental conclusions assume that the future will be like the past [Hume] |
5179 | Philosophy deals with the questions that scientists do not wish to handle [Ayer] |
3807 | Reason is and ought to be the slave of the passions [Hume] |
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] |
5331 | You can't infer that because you have a hidden birth-mark, everybody else does [Ayer] |
19463 | Induction assumes some uniformity in nature, or that in some respects the future is like the past [Ayer] |
4749 | We cannot analyse the concept of 'truth', because it is simply a mark that a sentence is asserted [Ayer] |
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] |
5202 | Maths and logic are true universally because they are analytic or tautological [Ayer] |
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] |
6523 | Positivists regard ontology as either meaningless or stipulated [Ayer, by Robinson,H] |
2611 | It is currently held that quantifying over something implies belief in its existence [Ayer] |
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] |
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] |
16520 | We see properties necessary for a kind (in the definition), but not for an individual [Ayer] |
21299 | Changing a part can change the whole, not absolutely, but by its proportion of the whole [Hume] |
21300 | A change more obviously destroys an identity if it is quick and observed [Hume] |
1321 | If identity survives change or interruption, then resemblance, contiguity or causation must unite the parts of it [Hume] |
1330 | If a republic can retain identity through many changes, so can an individual [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] |
1207 | Both number and unity are incompatible with the relation of identity [Hume] |
21290 | Multiple objects cannot convey identity, because we see them as different [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] |
2209 | Belief is stronger, clearer and steadier than imagination [Hume] |
2208 | Belief is just a particular feeling attached to ideas of objects [Hume] |
2207 | Belief can't be a concept plus an idea, or we could add the idea to fictions [Hume] |
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] |
5183 | Only tautologies can be certain; other propositions can only be probable [Ayer] |
19459 | To say 'I am not thinking' must be false, but it might have been true, so it isn't self-contradictory [Ayer] |
19460 | 'I know I exist' has no counterevidence, so it may be meaningless [Ayer] |
19461 | Knowing I exist reveals nothing at all about my nature [Ayer] |
6526 | Hume says objects are not a construction, but an imaginative leap [Hume, by Robinson,H] |
6525 | Logical positivists could never give the sense-data equivalent of 'there is a table next door' [Robinson,H on Ayer] |
5170 | Material things are constructions from actual and possible occurrences of sense-contents [Ayer] |
8824 | No one has defended translational phenomenalism since Ayer in 1940 [Ayer, by Kim] |
2614 | Modern phenomenalism holds that objects are logical constructions out of sense-data [Ayer] |
5198 | We could verify 'a thing can't be in two places at once' by destroying one of the things [Ierubino on Ayer] |
2619 | Whether geometry can be applied to reality is an empirical question outside of geometry [Ayer] |
5197 | By changing definitions we could make 'a thing can't be in two places at once' a contradiction [Ayer] |
5204 | To say that a proposition is true a priori is to say that it is a tautology [Ayer] |
2191 | Relations of ideas are known by thought, independently from the world [Hume] |
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] |
2615 | The concept of sense-data allows us to discuss appearances without worrying about reality [Ayer] |
6524 | Positivists prefer sense-data to objects, because the vocabulary covers both illusions and perceptions [Ayer, by Robinson,H] |
5193 | Causal and representative theories of perception are wrong as they refer to unobservables [Ayer] |
5200 | The main claim of rationalism is that thought is an independent source of knowledge [Ayer] |
2184 | All ideas are copies of impressions [Hume] |
2190 | All objects of enquiry are Relations of Ideas, or Matters of Fact [Hume] |
2182 | Impressions are our livelier perceptions, Ideas the less lively ones [Hume] |
2192 | All reasoning about facts is causal; nothing else goes beyond memory and senses [Hume] |
2246 | If books don't relate ideas or explain facts, commit them to the flames [Hume] |
21309 | A proposition cannot be intelligible or consistent, if the perceptions are not so [Hume] |
23631 | Hume is loose when he says perceptions of different strength are different species [Reid on Hume] |
4729 | Empiricism lacked a decent account of the a priori, until Ayer said it was entirely analytic [O'Grady on Ayer] |
5180 | All propositions (especially 'metaphysics') must begin with the senses [Ayer] |
5169 | My empiricism logically distinguishes analytic and synthetic propositions, and metaphysical verbiage [Ayer] |
6489 | Associationism results from having to explain intentionality just with sense-data [Robinson,H on Hume] |
2189 | All ideas are connected by Resemblance, Contiguity in time or place, and Cause and Effect [Hume] |
2702 | Only madmen dispute the authority of experience [Hume] |
2183 | We can only invent a golden mountain by combining experiences [Hume] |
21285 | Events are baffling before experience, and obvious after experience [Hume] |
5185 | It is further sense-experience which informs us of the mistakes that arise out of sense-experience [Ayer] |
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] |
2217 | When definitions are pushed to the limit, only experience can make them precise [Hume] |
2194 | How could Adam predict he would drown in water or burn in fire? [Hume] |
5199 | Empiricism, it is said, cannot account for our knowledge of necessary truths [Ayer] |
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] |
5163 | Basic propositions refer to a single experience, are incorrigible, and conclusively verifiable [Ayer] |
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] |
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] |
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] |
19464 | We only discard a hypothesis after one failure if it appears likely to keep on failing [Ayer] |
7446 | The idea of inductive evidence, around 1660, made Hume's problem possible [Hume, by Hacking] |
5190 | The induction problem is to prove generalisations about the future based on the past [Ayer] |
19462 | Induction passes from particular facts to other particulars, or to general laws, non-deductively [Ayer] |
2198 | We assume similar secret powers behind similar experiences, such as the nourishment of bread [Hume] |
2202 | Fools, children and animals all learn from experience [Hume] |
2199 | Reason cannot show why reliable past experience should extend to future times and remote places [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] |
5191 | We can't use the uniformity of nature to prove induction, as that would be circular [Ayer] |
2204 | All inferences from experience are effects of custom, not reasoning [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] |
5177 | Other minds are 'metaphysical' objects, because I can never observe their experiences [Ayer] |
5662 | Maybe induction could never prove the existence of something unobservable [Ayer] |
5178 | A conscious object is by definition one that behaves in a certain way, so behaviour proves consciousness [Ayer] |
5167 | The argument from analogy fails, so the best account of other minds is behaviouristic [Ayer] |
5328 | Originally I combined a mentalistic view of introspection with a behaviouristic view of other minds [Ayer] |
5330 | Physicalism undercuts the other mind problem, by equating experience with 'public' brain events [Ayer] |
2613 | The theory of other minds has no rival [Ayer] |
21806 | Memory, senses and understanding are all founded on the imagination [Hume] |
15755 | Hume needs a notion which includes degrees of resemblance [Shoemaker on Hume] |
2210 | A picture of a friend strengthens our idea of him, by resemblance [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] |
2214 | Our awareness of patterns of causation is too important to be left to slow and uncertain reasoning [Hume] |
2212 | An object made by a saint is the best way to produce thoughts of him [Hume] |
5664 | Consciousness must involve a subject, and only bodies identify subjects [Ayer] |
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] |
5323 | Experiences are logically separate, but factually linked by simultaneity or a feeling of continuousness [Ayer on Hume] |
5172 | If the self is meaningful, it must be constructed from sense-experiences [Ayer] |
5325 | Is something an 'experience' because it relates to other experiences, or because it relates to a subject? [Ayer] |
5326 | Qualia must be united by a subject, because they lead to concepts and judgements [Ayer] |
5324 | Bodily identity and memory work together to establish personal identity [Ayer] |
5173 | Two experiences belong to one self if their contents belong with one body [Ayer] |
5176 | Empiricists can define personal identity as bodily identity, which consists of sense-contents [Ayer] |
5668 | People own conscious states because they are causally related to the identifying body [Ayer] |
5322 | Self-consciousness is not basic, because experiences are not instrinsically marked with ownership [Ayer] |
1316 | Introspection always discovers perceptions, and never a Self without perceptions [Hume] |
5661 | We identify experiences by their owners, so we can't define owners by their experiences [Ayer] |
5665 | Memory is the best proposal as what unites bundles of experiences [Ayer] |
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] |
5666 | Not all exerience can be remembered, as this would produce an infinite regress [Ayer] |
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] |
5327 | Temporal gaps in the consciousness of a spirit could not be bridged by memories [Ayer] |
5669 | Personal identity can't just be relations of experiences, because the body is needed to identify them [Ayer] |
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] |
2222 | The doctrine of free will arises from a false sensation we have of freedom in many actions [Hume] |
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] |
5171 | The supposed 'gulf' between mind and matter is based on the senseless concept of 'substances' [Ayer] |
5329 | Why shouldn't we say brain depends on mind? Better explanation! [Ayer] |
5181 | A sentence is factually significant to someone if they know how to verify its proposition [Ayer] |
5184 | Factual propositions imply (in conjunction with a few other premises) possible experiences [Ayer] |
5186 | Tautologies and empirical hypotheses form the entire class of significant propositions [Ayer] |
5164 | A statement is meaningful if observation statements can be deduced from it [Ayer] |
5165 | Directly verifiable statements must entail at least one new observation statement [Ayer] |
5166 | The principle of verification is not an empirical hypothesis, but a definition [Ayer] |
5162 | Sentences only express propositions if they are meaningful; otherwise they are 'statements' [Ayer] |
2610 | Talk of propositions is just shorthand for talking about equivalent sentences [Ayer] |
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] |
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] |
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] |
6968 | Some people think there are ethical facts, but of a 'queer' sort [Ayer] |
6972 | A right attitude is just an attitude one is prepared to stand by [Ayer] |
6973 | Moral theories are all meta-ethical, and are neutral as regards actual conduct [Ayer] |
6974 | Moral judgements cannot be the logical consequence of a moral philosophy [Ayer] |
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] |
5205 | Moral intuition is worthless if there is no criterion to decide between intuitions [Ayer] |
6971 | I would describe intuitions of good as feelings of approval [Ayer] |
22382 | We cannot discover vice by studying a wilful murder; that only arises from our own feelings [Hume] |
23725 | Ayer defends the emotivist version of expressivism [Ayer, by Smith,M] |
5206 | To say an act is wrong makes no further statement about it, but merely expresses disapproval [Ayer] |
6969 | Approval of historical or fictional murders gives us leave to imitate them [Ayer] |
6970 | Moral judgements are not expressions, but are elements in a behaviour pattern [Ayer] |
5168 | Moral approval and disapproval concerns classes of actions, rather than particular actions [Ayer] |
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] |
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] |
3650 | Total selfishness is not irrational [Hume] |
3929 | No moral theory is of any use if it doesn't serve the interests of the individual concerned [Hume] |
3925 | Personal Merit is the possession of useful or agreeable mental qualities [Hume] |
4580 | All virtues benefit either the public, or the individual who possesses them [Hume] |
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] |
21093 | Friendship without community spirit misses out on the main part of virtue [Hume] |
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] |
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] |
4677 | If suicide is wrong because only God disposes of our lives, it must also be wrong to save lives [Hume] |
6005 | Animals are dangerous and nourishing, and can't form contracts of justice [Hermarchus, by Sedley] |
2195 | We can discover some laws of nature, but never its ultimate principles and causes [Hume] |
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] |
2234 | It is only when two species of thing are constantly conjoined that we can infer one from the other [Hume] |
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] |
3662 | Hume says we can only know constant conjunctions, not that that's what causation IS [Hume, by Strawson,G] |
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] |
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] |
15251 | The attribution of necessity to causation is either primitive animism, or confusion with logical necessity [Ayer] |
6959 | We can't assume God's perfections are like our ideas or like human attributes [Hume] |
5208 | A person with non-empirical attributes is unintelligible. [Ayer] |
6957 | The objects of theological reasoning are too big for our minds [Hume] |
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] |
5187 | When we ascribe an attribute to a thing, we covertly assert that it exists [Ayer] |
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] |
2232 | You can't infer the cause to be any greater than its effect [Hume] |
6960 | Analogy suggests that God has a very great human mind [Hume] |
6958 | How can we pronounce on a whole after a brief look at a very small part? [Hume] |
21279 | If the divine cause is proportional to its effects, the effects are finite, so the Deity cannot be infinite [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] |
6966 | Creation is more like vegetation than human art, so it won't come from reason [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] |
21284 | This Creator god might be an infant or incompetent or senile [Hume] |
6967 | Order may come from an irrational source as well as a rational one [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] |
6965 | The universe may be the result of trial-and-error [Hume] |
6964 | From our limited view, we cannot tell if the universe is faulty [Hume] |
6963 | Why would we infer an infinite creator from a finite creation? [Hume] |
2228 | All experience must be against a supposed miracle, or it wouldn't be called 'a miracle' [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] |
2229 | To establish a miracle the falseness of the evidence must be a greater miracle than the claimed miraculous event [Hume] |
2185 | The idea of an infinite, intelligent, wise and good God arises from augmenting the best qualities of our own minds [Hume] |
5207 | If theism is non-sensical, then so is atheism. [Ayer] |
5209 | The 'truths' expressed by theists are not literally significant [Ayer] |
21296 | If all of my perceptions were removed by death, nothing more is needed for total annihilation [Hume] |