36 ideas
| 19693 | There is practical wisdom (for action), and theoretical wisdom (for deep understanding) [Aristotle, by Whitcomb] |
| Full Idea: Aristotle takes wisdom to come in two forms, the practical and the theoretical, the former of which is good judgement about how to act, and the latter of which is deep knowledge or understanding. | |
| From: report of Aristotle (works [c.330 BCE]) by Dennis Whitcomb - Wisdom Intro | |
| A reaction: The interesting question is then whether the two are connected. One might be thoroughly 'sensible' about action, without counting as 'wise', which seems to require a broader view of what is being done. Whitcomb endorses Aristotle on this idea. |
| 1575 | For Aristotle logos is essentially the ability to talk rationally about questions of value [Roochnik on Aristotle] |
| Full Idea: For Aristotle logos is the ability to speak rationally about, with the hope of attaining knowledge, questions of value. | |
| From: comment on Aristotle (works [c.330 BCE]) by David Roochnik - The Tragedy of Reason p.26 |
| 1589 | Aristotle is the supreme optimist about the ability of logos to explain nature [Roochnik on Aristotle] |
| Full Idea: Aristotle is the great theoretician who articulates a vision of a world in which natural and stable structures can be rationally discovered. His is the most optimistic and richest view of the possibilities of logos | |
| From: comment on Aristotle (works [c.330 BCE]) by David Roochnik - The Tragedy of Reason p.95 |
| 8200 | Aristotelian definitions aim to give the essential properties of the thing defined [Aristotle, by Quine] |
| Full Idea: A real definition, according to the Aristotelian tradition, gives the essence of the kind of thing defined. Man is defined as a rational animal, and thus rationality and animality are of the essence of each of us. | |
| From: report of Aristotle (works [c.330 BCE]) by Willard Quine - Vagaries of Definition p.51 | |
| A reaction: Compare Idea 4385. Personally I prefer the Aristotelian approach, but we may have to say 'We cannot identify the essence of x, and so x cannot be defined'. Compare 'his mood was hard to define' with 'his mood was hostile'. |
| 4385 | Aristotelian definition involves first stating the genus, then the differentia of the thing [Aristotle, by Urmson] |
| Full Idea: For Aristotle, to give a definition one must first state the genus and then the differentia of the kind of thing to be defined. | |
| From: report of Aristotle (works [c.330 BCE]) by J.O. Urmson - Aristotle's Doctrine of the Mean p.157 | |
| A reaction: Presumably a modern definition would just be a list of properties, but Aristotle seeks the substance. How does he define a genus? - by placing it in a further genus? |
| 13282 | Aristotle relativises the notion of wholeness to different measures [Aristotle, by Koslicki] |
| Full Idea: Aristotle proposes to relativise unity and plurality, so that a single object can be both one (indivisible) and many (divisible) simultaneously, without contradiction, relative to different measures. Wholeness has degrees, with the strength of the unity. | |
| From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 7.2.12 | |
| A reaction: [see Koslicki's account of Aristotle for details] As always, the Aristotelian approach looks by far the most promising. Simplistic mechanical accounts of how parts make wholes aren't going to work. We must include the conventional and conceptual bit. |
| 4730 | For Aristotle, the subject-predicate structure of Greek reflected a substance-accident structure of reality [Aristotle, by O'Grady] |
| Full Idea: Aristotle apparently believed that the subject-predicate structure of Greek reflected the substance-accident nature of reality. | |
| From: report of Aristotle (works [c.330 BCE]) by Paul O'Grady - Relativism Ch.4 | |
| A reaction: We need not assume that Aristotle is wrong. It is a chicken-and-egg. There is something obvious about subject-predicate language, if one assumes that unified objects are part of nature, and not just conventional. |
| 10001 | An adjective contributes semantically to a noun phrase [Hofweber] |
| Full Idea: The semantic value of a determiner (an adjective) is a function from semantic values to nouns to semantic values of full noun phrases. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §3.1) | |
| A reaction: This kind of states the obvious (assuming one has a compositional view of sentences), but his point is that you can't just eliminate adjectival uses of numbers by analysing them away, as if they didn't do anything. |
| 10007 | Quantifiers for domains and for inference come apart if there are no entities [Hofweber] |
| Full Idea: Quantifiers have two functions in communication - to range over a domain of entities, and to have an inferential role (e.g. F(t)→'something is F'). In ordinary language these two come apart for singular terms not standing for any entities. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §6.3) | |
| A reaction: This simple observations seems to me to be wonderfully illuminating of a whole raft of problems, the sort which logicians get steamed up about, and ordinary speakers don't. Context is the key to 90% of philosophical difficulties (?). See Idea 10008. |
| 10002 | '2 + 2 = 4' can be read as either singular or plural [Hofweber] |
| Full Idea: There are two ways to read to read '2 + 2 = 4', as singular ('two and two is four'), and as plural ('two and two are four'). | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §4.1) | |
| A reaction: Hofweber doesn't notice that this phenomenon occurs elsewhere in English. 'The team is playing well', or 'the team are splitting up'; it simply depends whether you are holding the group in though as an entity, or as individuals. Important for numbers. |
| 9998 | What is the relation of number words as singular-terms, adjectives/determiners, and symbols? [Hofweber] |
| Full Idea: There are three different uses of the number words: the singular-term use (as in 'the number of moons of Jupiter is four'), the adjectival (or determiner) use (as in 'Jupiter has four moons'), and the symbolic use (as in '4'). How are they related? | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §1) | |
| A reaction: A classic philosophy of language approach to the problem - try to give the truth-conditions for all three types. The main problem is that the first one implies that numbers are objects, whereas the others do not. Why did Frege give priority to the first? |
| 10003 | Why is arithmetic hard to learn, but then becomes easy? [Hofweber] |
| Full Idea: Why is arithmetic so hard to learn, and why does it seem so easy to us now? For example, subtracting 789 from 26,789. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §4.2) | |
| A reaction: His answer that we find thinking about objects very easy, but as children we have to learn with difficulty the conversion of the determiner/adjectival number words, so that we come to think of them as objects. |
| 10008 | Arithmetic is not about a domain of entities, as the quantifiers are purely inferential [Hofweber] |
| Full Idea: I argue for an internalist conception of arithmetic. Arithmetic is not about a domain of entities, not even quantified entities. Quantifiers over natural numbers occur in their inferential-role reading in which they merely generalize over the instances. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §6.3) | |
| A reaction: Hofweber offers the hope that modern semantics can disentangle the confusions in platonist arithmetic. Very interesting. The fear is that after digging into the semantics for twenty years, you find the same old problems re-emerging at a lower level. |
| 10005 | Arithmetic doesn’t simply depend on objects, since it is true of fictional objects [Hofweber] |
| Full Idea: That 'two dogs are more than one' is clearly true, but its truth doesn't depend on the existence of dogs, as is seen if we consider 'two unicorns are more than one', which is true even though there are no unicorns. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §6.2) | |
| A reaction: This is an objection to crude empirical accounts of arithmetic, but the idea would be that there is a generalisation drawn from objects (dogs will do nicely), which then apply to any entities. If unicorns are entities, it will be true of them. |
| 10000 | We might eliminate adjectival numbers by analysing them into blocks of quantifiers [Hofweber] |
| Full Idea: Determiner uses of number words may disappear on analysis. This is inspired by Russell's elimination of the word 'the'. The number becomes blocks of first-order quantifiers at the level of semantic representation. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §2) | |
| A reaction: [compressed] The proposal comes from platonists, who argue that numbers cannot be analysed away if they are objects. Hofweber says the analogy with Russell is wrong, as 'the' can't occur in different syntactic positions, the way number words can. |
| 10006 | First-order logic captures the inferential relations of numbers, but not the semantics [Hofweber] |
| Full Idea: Representing arithmetic formally we do not primarily care about semantic features of number words. We are interested in capturing the inferential relations of arithmetical statements to one another, which can be done elegantly in first-order logic. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §6.3) | |
| A reaction: This begins to pinpoint the difference between the approach of logicists like Frege, and those who are interested in the psychology of numbers, and the empirical roots of numbers in the process of counting. |
| 13276 | The unmoved mover and the soul show Aristotelian form as the ultimate mereological atom [Aristotle, by Koslicki] |
| Full Idea: Aristotle's discussion of the unmoved mover and of the soul confirms the suspicion that form, when it is not thought of as the object represented in a definition, plays the role of the ultimate mereological atom within his system. | |
| From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 6.6 | |
| A reaction: Aristotle is concerned with which things are 'divisible', and he cites these two examples as indivisible, but they may be too unusual to offer an actual theory of how Aristotle builds up wholes from atoms. He denies atoms in matter. |
| 13277 | The 'form' is the recipe for building wholes of a particular kind [Aristotle, by Koslicki] |
| Full Idea: Thus in Aristotle we may think of an object's formal components as a sort of recipe for how to build wholes of that particular kind. | |
| From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 7.2.5 | |
| A reaction: In the elusive business of pinning down what Aristotle means by the crucial idea of 'form', this analogy strikes me as being quite illuminating. It would fit DNA in living things, and the design of an artifact. |
| 5991 | For Aristotle, knowledge is of causes, and is theoretical, practical or productive [Aristotle, by Code] |
| Full Idea: Aristotle thinks that in general we have knowledge or understanding when we grasp causes, and he distinguishes three fundamental types of knowledge - theoretical, practical and productive. | |
| From: report of Aristotle (works [c.330 BCE]) by Alan D. Code - Aristotle | |
| A reaction: Productive knowledge we tend to label as 'knowing how'. The centrality of causes for knowledge would get Aristotle nowadays labelled as a 'naturalist'. It is hard to disagree with his three types, though they may overlap. |
| 11239 | The notion of a priori truth is absent in Aristotle [Aristotle, by Politis] |
| Full Idea: The notion of a priori truth is conspicuously absent in Aristotle. | |
| From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.5 | |
| A reaction: Cf. Idea 11240. |
| 23312 | Aristotle is a rationalist, but reason is slowly acquired through perception and experience [Aristotle, by Frede,M] |
| Full Idea: Aristotle is a rationalist …but reason for him is a disposition which we only acquire over time. Its acquisition is made possible primarily by perception and experience. | |
| From: report of Aristotle (works [c.330 BCE]) by Michael Frede - Aristotle's Rationalism p.173 | |
| A reaction: I would describe this process as the gradual acquisition of the skill of objectivity, which needs the right knowledge and concepts to evaluate new experiences. |
| 16111 | Aristotle wants to fit common intuitions, and therefore uses language as a guide [Aristotle, by Gill,ML] |
| Full Idea: Since Aristotle generally prefers a metaphysical theory that accords with common intuitions, he frequently relies on facts about language to guide his metaphysical claims. | |
| From: report of Aristotle (works [c.330 BCE]) by Mary Louise Gill - Aristotle on Substance Ch.5 | |
| A reaction: I approve of his procedure. I take intuition to be largely rational justifications too complex for us to enunciate fully, and language embodies folk intuitions in its concepts (especially if the concepts occur in many languages). |
| 16971 | Plato says sciences are unified around Forms; Aristotle says they're unified around substance [Aristotle, by Moravcsik] |
| Full Idea: Plato's unity of science principle states that all - legitimate - sciences are ultimately about the Forms. Aristotle's principle states that all sciences must be, ultimately, about substances, or aspects of substances. | |
| From: report of Aristotle (works [c.330 BCE], 1) by Julius Moravcsik - Aristotle on Adequate Explanations 1 |
| 11243 | Aristotelian explanations are facts, while modern explanations depend on human conceptions [Aristotle, by Politis] |
| Full Idea: For Aristotle things which explain (the explanantia) are facts, which should not be associated with the modern view that says explanations are dependent on how we conceive and describe the world (where causes are independent of us). | |
| From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 2.1 | |
| A reaction: There must be some room in modern thought for the Aristotelian view, if some sort of robust scientific realism is being maintained against the highly linguistic view of philosophy found in the twentieth century. |
| 3320 | Aristotle's standard analysis of species and genus involves specifying things in terms of something more general [Aristotle, by Benardete,JA] |
| Full Idea: The standard Aristotelian doctrine of species and genus in the theory of anything whatever involves specifying what the thing is in terms of something more general. | |
| From: report of Aristotle (works [c.330 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.10 |
| 12000 | Aristotle regularly says that essential properties explain other significant properties [Aristotle, by Kung] |
| Full Idea: The view that essential properties are those in virtue of which other significant properties of the subjects under investigation can be explained is encountered repeatedly in Aristotle's work. | |
| From: report of Aristotle (works [c.330 BCE]) by Joan Kung - Aristotle on Essence and Explanation IV | |
| A reaction: What does 'significant' mean here? I take it that the significant properties are the ones which explain the role, function and powers of the object. |
| 10004 | Our minds are at their best when reasoning about objects [Hofweber] |
| Full Idea: Our minds mainly reason about objects. Most cognitive problems we are faced with deal with particular objects, whether they are people or material things. Reasoning about them is what our minds are good at. | |
| From: Thomas Hofweber (Number Determiners, Numbers, Arithmetic [2005], §4.3) | |
| A reaction: Hofweber is suggesting this as an explanation of why we continually reify various concepts, especially numbers. Very plausible. It works for qualities of character, and explains our tendency to talk about universals as objects ('redness'). |
| 23300 | Aristotle and the Stoics denied rationality to animals, while Platonists affirmed it [Aristotle, by Sorabji] |
| Full Idea: Aristotle, and also the Stoics, denied rationality to animals. …The Platonists, the Pythagoreans, and some more independent Aristotelians, did grant reason and intellect to animals. | |
| From: report of Aristotle (works [c.330 BCE]) by Richard Sorabji - Rationality 'Denial' | |
| A reaction: This is not the same as affirming or denying their consciousness. The debate depends on how rationality is conceived. |
| 11240 | The notion of analytic truth is absent in Aristotle [Aristotle, by Politis] |
| Full Idea: The notion of analytic truth is conspicuously absent in Aristotle. | |
| From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.5 | |
| A reaction: Cf. Idea 11239. |
| 6559 | Aristotle never actually says that man is a rational animal [Aristotle, by Fogelin] |
| Full Idea: To the best of my knowledge (and somewhat to my surprise), Aristotle never actually says that man is a rational animal; however, he all but says it. | |
| From: report of Aristotle (works [c.330 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.1 | |
| A reaction: When I read this I thought that this database would prove Fogelin wrong, but it actually supports him, as I can't find it in Aristotle either. Descartes refers to it in Med.Two. In Idea 5133 Aristotle does say that man is a 'social being'. But 22586! |
| 22269 | We must fight fiercely to hang on to the few pleasures which survive into old age [Montaigne] |
| Full Idea: I am training and sharpening my appetite for those pleasures that are left. ...We must cling tooth and claw to the use of the pleasures of this life which the advancing years, one after another, rip from our grasp. | |
| From: Michel de Montaigne (I.39 On Solitude [1580], p.276) | |
| A reaction: That may be one of the most inspiring ideas I have read about pleasure. |
| 11150 | It is the mark of an educated mind to be able to entertain an idea without accepting it [Aristotle] |
| Full Idea: It is the mark of an educated mind to be able to entertain an idea without accepting it. | |
| From: Aristotle (works [c.330 BCE]) | |
| A reaction: The epigraph on a David Chalmers website. A wonderful remark, and it should be on the wall of every beginners' philosophy class. However, while it is in the spirit of Aristotle, it appears to be a misattribution with no ancient provenance. |
| 3037 | Aristotle said the educated were superior to the uneducated as the living are to the dead [Aristotle, by Diog. Laertius] |
| Full Idea: Aristotle was asked how much educated men were superior to those uneducated; "As much," he said, "as the living are to the dead." | |
| From: report of Aristotle (works [c.330 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 05.1.11 |
| 8660 | There are potential infinities (never running out), but actual infinity is incoherent [Aristotle, by Friend] |
| Full Idea: Aristotle developed his own distinction between potential infinity (never running out) and actual infinity (there being a collection of an actual infinite number of things, such as places, times, objects). He decided that actual infinity was incoherent. | |
| From: report of Aristotle (works [c.330 BCE]) by Michèle Friend - Introducing the Philosophy of Mathematics 1.3 | |
| A reaction: Friend argues, plausibly, that this won't do, since potential infinity doesn't make much sense if there is not an actual infinity of things to supply the demand. It seems to just illustrate how boggling and uncongenial infinity was to Aristotle. |
| 12058 | Aristotle's matter can become any other kind of matter [Aristotle, by Wiggins] |
| Full Idea: Aristotle's conception of matter permits any kind of matter to become any other kind of matter. | |
| From: report of Aristotle (works [c.330 BCE]) by David Wiggins - Substance 4.11.2 | |
| A reaction: This is obviously crucial background information when we read Aristotle on matter. Our 92+ elements, and fixed fundamental particles, gives a quite different picture. Aristotle would discuss form and matter quite differently now. |
| 22729 | The concepts of gods arose from observing the soul, and the cosmos [Aristotle, by Sext.Empiricus] |
| Full Idea: Aristotle said that the conception of gods arose among mankind from two originating causes, namely from events which concern the soul and from celestial phenomena. | |
| From: report of Aristotle (works [c.330 BCE], Frag 10) by Sextus Empiricus - Against the Physicists (two books) I.20 | |
| A reaction: The cosmos suggests order, and possible creation. What do events of the soul suggest? It doesn't seem to be its non-physical nature, because Aristotle is more of a functionalist. Puzzling. (It says later that gods are like the soul). |