28 ideas
| 23326 | In the third century Stoicism died out, replaced by Platonism, with Aristotelian ethics [Frede,M] |
| Full Idea: By the second century CE Aristotelianism and Platonism had begun to eclipse Stoicism, and by the end of the third century Stoicism had no followers. All philosophers now opted for some form of Platonism, but including Aristotle's ethical principles. | |
| From: Michael Frede (A Free Will [1997], 04) | |
| A reaction: The idea that Aristotelian ethics dominated that period is new to me. Stoic influence remained strong in Augustine, and hence in Christianity. |
| 23335 | In late antiquity nearly all philosophers were monotheists [Frede,M] |
| Full Idea: I am inclined to think that almost all philosophers in late antiquity were monotheists. | |
| From: Michael Frede (A Free Will [1997], 08) | |
| A reaction: I'm not sure when late antiquity begins, in this remark. Maybe as early as 100 CE. Epictetus talks of Zeus as if he is supreme. |
| 16943 | Philosophy is continuous with science, and has no external vantage point [Quine] |
| Full Idea: I see philosophy not as an a priori propaedeutic or groundwork for science, but as continuous with science. I see philosophy and science as in the same boat. …There is no external vantage point, no first philosophy. | |
| From: Willard Quine (Natural Kinds [1969], p.126) | |
| A reaction: Philosophy is generalisation. Science holds the upper hand, because it settles the subject-matter to be generalised. |
| 16949 | Klein summarised geometry as grouped together by transformations [Quine] |
| Full Idea: Felix Klein's so-called 'Erlangerprogramm' in geometry involved characterizing the various branches of geometry by what transformations were irrelevant to each. | |
| From: Willard Quine (Natural Kinds [1969], p.137) |
| 16939 | Mass terms just concern spread, but other terms involve both spread and individuation [Quine] |
| Full Idea: 'Yellow' and 'water' are mass terms, concerned only with spread; 'apple' and 'square' are terms of divided reference, concerned with both spread and individuation. | |
| From: Willard Quine (Natural Kinds [1969], p.124) | |
| A reaction: Would you like some apple? Pass me that water. It is helpful to see that it is a requirement of 'individuation' that is missing from terms for stuff. |
| 16948 | Once we know the mechanism of a disposition, we can eliminate 'similarity' [Quine] |
| Full Idea: Once we can legitimize a disposition term by defining the relevant similarity standard, we are apt to know the mechanism of the disposition, and so by-pass the similarity. | |
| From: Willard Quine (Natural Kinds [1969], p.135) | |
| A reaction: I love mechanisms, but can we characterise mechanisms without mentioning powers and dispositions? Quine's dream is to eliminate 'similarity'. |
| 16945 | We judge things to be soluble if they are the same kind as, or similar to, things that do dissolve [Quine] |
| Full Idea: Intuitively, what qualifies a thing as soluble though it never gets into water is that it is of the same kind as the things that actually did or will dissolve; it is similar to them. | |
| From: Willard Quine (Natural Kinds [1969], p.130) | |
| A reaction: If you can judge that the similar things 'will' dissolve, you can cut to the chase and judge that this thing will dissolve. |
| 16944 | Science is common sense, with a sophisticated method [Quine] |
| Full Idea: Sciences differ from common sense only in the degree of methodological sophistication. | |
| From: Willard Quine (Natural Kinds [1969], p.129) | |
| A reaction: Science is normal thinking about the world, but it is teamwork, with the bar set very high. |
| 16940 | Induction is just more of the same: animal expectations [Quine] |
| Full Idea: Induction is essentially only more of the same: animal expectation or habit formation. | |
| From: Willard Quine (Natural Kinds [1969], p.125) | |
| A reaction: My working definition of induction is 'learning from experience', but that doesn't disagree with Quine. Lipton has a richer account of different types of induction. Quine's point is that it rests on resemblance. |
| 16941 | Induction relies on similar effects following from each cause [Quine] |
| Full Idea: Induction expresses our hopes that similar causes will have similar effects. | |
| From: Willard Quine (Natural Kinds [1969], p.125) | |
| A reaction: Some top philosophers are also top teachers, and Quine was one of them, in his writings. He boils it down for the layman. Once again, he is pointing to the fundamental role of the similarity relation. |
| 16933 | Grue is a puzzle because the notions of similarity and kind are dubious in science [Quine] |
| Full Idea: What makes Goodman's example a puzzle is the dubious scientific standing of a general notion of similarity, or of kind. | |
| From: Willard Quine (Natural Kinds [1969], p.116) | |
| A reaction: Illuminating. It might be best expressed as revealing a problem with sortal terms, as employed by Geach, or by Wiggins. Grue is a bit silly, but sortals are subject to convention and culture. 'Natural' properties seem needed. |
| 16934 | General terms depend on similarities among things [Quine] |
| Full Idea: The usual general term, whether a common noun or a verb or an adjective, owes its generality to some resemblance among the things referred to. | |
| From: Willard Quine (Natural Kinds [1969], p.116) | |
| A reaction: Quine has a nice analysis of the basic role of similarity in a huge amount of supposedly strict scientific thought. |
| 16938 | To learn yellow by observation, must we be told to look at the colour? [Quine] |
| Full Idea: According to the 'respects' view, our learning of yellow by ostension would have depended on our first having been told or somehow apprised that it was going to be a question of color. | |
| From: Willard Quine (Natural Kinds [1969], p.122) | |
| A reaction: Quine suggests there is just one notion of similarity, and respects can be 'abstracted' afterwards. Even the ontologically ruthless Quine admits psychological abstraction! |
| 8486 | Standards of similarity are innate, and the spacing of qualities such as colours can be mapped [Quine] |
| Full Idea: A standard of similarity is in some sense innate. The spacing of qualities (such as red, pink and blue) can be explored and mapped in the laboratory by experiments. They are needed for all learning. | |
| From: Willard Quine (Natural Kinds [1969], p.123) | |
| A reaction: This reasserts Hume's original point in more scientific terms. It is one of the undeniable facts about our perceptions of qualities and properties, no matter how platonist your view of universals may be. |
| 16947 | Similarity is just interchangeability in the cosmic machine [Quine] |
| Full Idea: Things are similar to the extent that they are interchangeable parts of the cosmic machine. | |
| From: Willard Quine (Natural Kinds [1969], p.134) | |
| A reaction: This is a major idea for Quine, because it is a means to gradually eliminate the fuzzy ideas of 'resemblance' or 'similarity' or 'natural kind' from science. I love it! Two tigers are same insofar as they are substitutable. |
| 23333 | The idea of free will achieved universal acceptance because of Christianity [Frede,M] |
| Full Idea: There is no doubt that the notion of a free will found almost universal acceptance owing to the influence of Christianity. | |
| From: Michael Frede (A Free Will [1997], 07) | |
| A reaction: This is presumably because a free will not only elevates us above the animals, qualifying us for immortality, but also gives us absolute and ultimate responsibility for our lives, which thus justifies either salvation or damnation. |
| 23337 | The Stoics needed free will, to allow human choices in a divinely providential cosmos [Frede,M] |
| Full Idea: The Stoics said that everything happens according to a divine providential plan, so they had to explain how this was compatible with human choices. They tried to do this with their doctrine of freedom and a free will. | |
| From: Michael Frede (A Free Will [1997], 10) | |
| A reaction: Epictetus made our ability to choose central to moral life, so he particularly needed (and thus created, it seems) this doctrine. |
| 23334 | For Christians man has free will by creation in God's image (as in Genesis) [Frede,M] |
| Full Idea: The Christian view, following Genesis, is that man is created in the image of God, and this is understood as crucially involving the idea that man has a free will in the image of God's will. | |
| From: Michael Frede (A Free Will [1997], 08) | |
| A reaction: The idea of free will evidently originated with Epictetus, but was taken up by Christians because it fitted doctrinal needs. Even Epictetus saw free will as originating in Zeus. |
| 16932 | Projectible predicates can be universalised about the kind to which they refer [Quine] |
| Full Idea: 'Projectible' predicates are predicates F and G whose shared instances all do count, for whatever reason, towards confirmation of 'All F are G'. ….A projectible predicate is one that is true of all and only the things of a kind. | |
| From: Willard Quine (Natural Kinds [1969], p.115-6) | |
| A reaction: Both Quine and Goodman are infuriatingly brief about the introduction of this concept. 'Red' is true of all ripe tomatoes, but not 'only' of them. Hardly any predicates are true only of one kind. Is that a scholastic 'proprium'? |
| 23336 | There is no will for Plato or Aristotle, because actions come directly from perception of what is good [Frede,M] |
| Full Idea: Plato and Aristotle do not have a notion of a will, since for them a willing, a desire of reason, is a direct result of one's cognitive state: once one sees something to be good, one will it. | |
| From: Michael Frede (A Free Will [1997], 09) | |
| A reaction: The point is that their decisions are 'direct', whereas the will introduces the concept of a final arbiter which weighs up the desires, reasons and drives. The historical steps were first the meta-choosing, then the will as entity, then the will as free. |
| 1748 | Archelaus was the first person to say that the universe is boundless [Archelaus, by Diog. Laertius] |
| Full Idea: Archelaus was the first person to say that the universe is boundless. | |
| From: report of Archelaus (fragments/reports [c.450 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.Ar.3 |
| 7375 | Quine probably regrets natural kinds now being treated as essences [Quine, by Dennett] |
| Full Idea: The concept of natural kinds was reintroduced by Quine, who may now regret the way it has become a stand-in for the dubious but covertly popular concept of essences. | |
| From: report of Willard Quine (Natural Kinds [1969]) by Daniel C. Dennett - Consciousness Explained 12.2 n2 | |
| A reaction: He is right that Quine would regret it, and he is right that we can't assume that there are necessary essences just because there seem to be stable natural kinds, but personally I am an essentialist, so I'm not that bothered. |
| 16935 | If similarity has no degrees, kinds cannot be contained within one another [Quine] |
| Full Idea: If similarity has no degrees there is no containing of kinds within broader kinds. If colored things are a kind, they are similar, but red things are too narrow for a kind. If red things are a kind, colored things are not similar, and it's too broad. | |
| From: Willard Quine (Natural Kinds [1969], p.118) | |
| A reaction: [compressed] I'm on Quine's side with this. We glibly talk of 'kinds', but the criteria for sorting things into kinds seems to be a mess. Quine goes on to offer a better account than the (diadic, yes-no) one rejected here. |
| 16936 | Comparative similarity allows the kind 'colored' to contain the kind 'red' [Quine] |
| Full Idea: With the triadic relation of comparative similarity, kinds can contain one another, as well as overlapping. Red and colored things can both count as kinds. Colored things all resemble one another, even though less than red things do. | |
| From: Willard Quine (Natural Kinds [1969], p.119) | |
| A reaction: [compressed] Quine claims that comparative similarity is necessary for kinds - that there be some 'foil' in a similarity - that A is more like C than B is. |
| 16937 | You can't base kinds just on resemblance, because chains of resemblance are a muddle [Quine] |
| Full Idea: If kinds are based on similarity, this has the Imperfect Community problem. Red round, red wooden and round wooden things all resemble one another somehow. There may be nothing outside the set resembling them, so it meets the definition of kind. | |
| From: Willard Quine (Natural Kinds [1969], p.120) | |
| A reaction: [ref. to Goodman 'Structure' 2nd 163- , which attacks Carnap on this] This suggests an invocation of Wittgenstein's family resemblance, which won't be much help for natural kinds. |
| 16942 | It is hard to see how regularities could be explained [Quine] |
| Full Idea: Why there have been regularities is an obscure question, for it is hard to see what would count as an answer. | |
| From: Willard Quine (Natural Kinds [1969], p.126) | |
| A reaction: This is the standard pessimism of the 20th century Humeans, but it strikes me as comparable to the pessimism about science found in Locke and Hume. Regularities are explained all the time by scientists, though the lowest level may be hopeless. |
| 5989 | Archelaus said life began in a primeval slime [Archelaus, by Schofield] |
| Full Idea: Archelaus wrote that life on Earth began in a primeval slime. | |
| From: report of Archelaus (fragments/reports [c.450 BCE]) by Malcolm Schofield - Archelaus | |
| A reaction: This sounds like a fairly clearcut assertion of the production of life by evolution. Darwin's contribution was to propose the mechanism for achieving it. We should honour the name of Archelaus for this idea. |
| 23313 | The Gnostic demiurge (creator) is deluded, and doesn't care about us [Frede,M] |
| Full Idea: The Gnostics thought the demiurge or creator pursues its own interests without regard for what this does to us, a being lacking in wisdom and goodness, as seen by its deluding itself into thinking that it is God, and demanding worship. | |
| From: Michael Frede (A Free Will [1997], Intro) | |
| A reaction: Frede mentions Irenaeus as a source of this view. The idea that the Great Being doesn't care about us seems a fairly accurate observation. |