52 ideas
| 224 | When questions are doubtful we should concentrate not on objects but on ideas of the intellect [Plato] |
| Full Idea: Doubtful questions should not be discussed in terms of visible objects or in relation to them, but only with reference to ideas conceived by the intellect. | |
| From: Plato (Parmenides [c.364 BCE], 135e) |
| 232 | Opposites are as unlike as possible [Plato] |
| Full Idea: Opposites are as unlike as possible. | |
| From: Plato (Parmenides [c.364 BCE], 159a) |
| 8937 | Plato's 'Parmenides' is the greatest artistic achievement of the ancient dialectic [Hegel on Plato] |
| Full Idea: Plato's 'Parmenides' is the greatest artistic achievement of the ancient dialectic. | |
| From: comment on Plato (Parmenides [c.364 BCE]) by Georg W.F.Hegel - Phenomenology of Spirit Pref 71 | |
| A reaction: It is a long way from the analytic tradition of philosophy to be singling out a classic text for its 'artistic' achievement. Eventually we may even look back on, say, Kripke's 'Naming and Necessity' and see it in that light. |
| 22271 | Aristotle was the first to use schematic letters in logic [Aristotle, by Potter] |
| Full Idea: It was Aristotle who initiated the use of the letter of the (Greek) alphabet 'schematically', to stand for an unspecified piece of language of some appropriate grammatical type. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by Michael Potter - The Rise of Analytic Philosophy 1879-1930 02 'Aris' | |
| A reaction: Did he invent it from scratch, or borrow it from the mathematicians? Euclid labels diagrams with letters. |
| 11060 | Aristotelian syllogisms are three-part, subject-predicate, existentially committed, with laws of thought [Aristotle, by Hanna] |
| Full Idea: Aristotle's logic is based on the triadic syllogism, the distinction between subject and one-place predicates, that universal claims have existential commitment, and bivalence, excluded middle and noncontradiction. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by Robert Hanna - Rationality and Logic 2.2 |
| 18909 | Aristotelian sentences are made up by one of four 'formative' connectors [Aristotle, by Engelbretsen] |
| Full Idea: For Aristotle there are four formatives for sentences: 'belongs to some', 'belongs to every', 'belongs to no', and 'does not belong to every'. These are 'copulae'. Aristotle would have written 'wise belongs to some man'. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by George Engelbretsen - Trees, Terms and Truth 3 | |
| A reaction: A rather set-theoretic reading. This invites a Quinean scepticism about whether wisdom is some entity which can 'belong' to a person. It makes trope theory sound attractive, offering a unique wisdom that is integrated into that particular person. |
| 8080 | Aristotelian identified 256 possible syllogisms, saying that 19 are valid [Aristotle, by Devlin] |
| Full Idea: Aristotle identified four 'figures' of argument, based on combinations of Subject (S) and Predicate (P) and Middle term (M). The addition of 'all' and 'some', and 'has' and 'has not' got the property, resulted in 256 possible syllogisms, 19 of them valid. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by Keith Devlin - Goodbye Descartes Ch.2 | |
| A reaction: [Compressed version of Devlin] What Aristotle did was astonishing, and must be one of the key ideas of western civilization, even though a lot of his assumptions have been revised or rejected. |
| 13912 | Aristotle replaced Plato's noun-verb form with unions of pairs of terms by one of four 'copulae' [Aristotle, by Engelbretsen/Sayward] |
| Full Idea: Aristotle replaced the Platonic noun-verb account of logical syntax with a 'copular' account. A sentence is a pair of terms bound together logically (not necessarily grammatically) by one of four 'logical copulae' (every, none, some, not some). | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by Engelbretsen,G/Sayward,C - Philosophical Logic: Intro to Advanced Topics 8 | |
| A reaction: So the four copulas are are-all, are-never, are-sometimes, and are-sometime-not. Consider 'men' and 'mortal'. Alternatively, Idea 18909. |
| 8071 | Aristotle listed nineteen valid syllogisms (though a few of them were wrong) [Aristotle, by Devlin] |
| Full Idea: Aristotle listed a total of nineteen syllogisms involved in logical reasoning, though some of the ones on his list were subsequently shown to be invalid. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE], Ch.1) by Keith Devlin - Goodbye Descartes | |
| A reaction: It is quite upsetting to think that the founding genius got some of it wrong, but that just shows how subtle and complex the analysis of rational thought can be. |
| 13819 | Aristotle's said some Fs are G or some Fs are not G, forgetting that there might be no Fs [Bostock on Aristotle] |
| Full Idea: Aristotle's system accepted as correct some laws which nowadays we reject, for example |= (Some Fs are G) or (some Fs are not G). He failed to take into account the possibility of there being no Fs at all. | |
| From: comment on Aristotle (Prior Analytics [c.328 BCE]) by David Bostock - Intermediate Logic 8.4 |
| 9403 | There are three different deductions for actual terms, necessary terms and possible terms [Aristotle] |
| Full Idea: Since to belong, to belong of necessity, and to be possible to belong are different, ..there will be different deductions for each; one deduction will be from necessary terms, one from terms which belong, and one from possible terms. | |
| From: Aristotle (Prior Analytics [c.328 BCE], 29b29-35) | |
| A reaction: Fitting and Mendelsohn cite this as the earliest thoughts on modal logic. but Kneale and Kneale say that Aristotle got into a muddle, and so was unable to create a workable system. |
| 11148 | Deduction is when we suppose one thing, and another necessarily follows [Aristotle] |
| Full Idea: A deduction is a discourse in which, certain things having been supposed, something different from the things supposed results of necessity because these things are so. | |
| From: Aristotle (Prior Analytics [c.328 BCE], 24b18) | |
| A reaction: Notice that it is modal ('suppose', rather than 'know'), that necessity is involved, which is presumably metaphysical necessity, and that there are assumptions about what would be true, and not just what follows from what. |
| 18896 | Aristotle places terms at opposite ends, joined by a quantified copula [Aristotle, by Sommers] |
| Full Idea: Aristotle often preferred to formulate predications by placing the terms at opposite ends of the sentence and joining them by predicating expressions like 'belongs-to-some' or 'belongs-to-every'. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by Fred Sommers - Intellectual Autobiography 'Conceptions' | |
| A reaction: This is Sommers's picture of Aristotle, which led Sommers to develop his modern Term Logic. |
| 3300 | Aristotle's logic is based on the subject/predicate distinction, which leads him to substances and properties [Aristotle, by Benardete,JA] |
| Full Idea: Basic to Aristotle's logic is the grammatical distinction between subject and predicate, which he glosses in terms of the contrast between a substance and its properties. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by José A. Benardete - Metaphysics: the logical approach Intro | |
| A reaction: The introduction of quantifiers and 'logical form' can't disguise the fact that we still talk about (and with) objects and predicates, because no one can think of any other way to talk. |
| 11149 | Affirming/denying sentences are universal, particular, or indeterminate [Aristotle] |
| Full Idea: Affirming/denying sentences are universal, particular, or indeterminate. Belonging 'to every/to none' is universal; belonging 'to some/not to some/not to every' is particular; belonging or not belonging (without universal/particular) is indeterminate. | |
| From: Aristotle (Prior Analytics [c.328 BCE], 24a16) |
| 8079 | Aristotelian logic has two quantifiers of the subject ('all' and 'some') [Aristotle, by Devlin] |
| Full Idea: Aristotelian logic has two quantifiers of the subject ('all' and 'some'), and two ways to combine the subject with the predicate ('have', and 'have not'), giving four propositions: all-s-have-p, all-s-have-not-p, some-s-have-p, and some-s-have-not-p. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by Keith Devlin - Goodbye Descartes Ch.2 | |
| A reaction: Frege seems to have switched from 'some' to 'at-least-one'. Since then other quantifiers have been proposed. See, for example, Ideas 7806 and 6068. |
| 13986 | Plato found antinomies in ideas, Kant in space and time, and Bradley in relations [Plato, by Ryle] |
| Full Idea: Plato (in 'Parmenides') shows that the theory that 'Eide' are substances, and Kant that space and time are substances, and Bradley that relations are substances, all lead to aninomies. | |
| From: report of Plato (Parmenides [c.364 BCE]) by Gilbert Ryle - Are there propositions? 'Objections' |
| 14150 | Plato's 'Parmenides' is perhaps the best collection of antinomies ever made [Russell on Plato] |
| Full Idea: Plato's 'Parmenides' is perhaps the best collection of antinomies ever made. | |
| From: comment on Plato (Parmenides [c.364 BCE]) by Bertrand Russell - The Principles of Mathematics §337 |
| 16150 | One is, so numbers exist, so endless numbers exist, and each one must partake of being [Plato] |
| Full Idea: If one is, there must also necessarily be number - Necessarily - But if there is number, there would be many, and an unlimited multitude of beings. ..So if all partakes of being, each part of number would also partake of it. | |
| From: Plato (Parmenides [c.364 BCE], 144a) | |
| A reaction: This seems to commit to numbers having being, then to too many numbers, and hence to too much being - but without backing down and wondering whether numbers had being after all. Aristotle disagreed. |
| 229 | The one was and is and will be and was becoming and is becoming and will become [Plato] |
| Full Idea: The one was and is and will be and was becoming and is becoming and will become. | |
| From: Plato (Parmenides [c.364 BCE], 155d) |
| 21821 | Plato's Parmenides has a three-part theory, of Primal One, a One-Many, and a One-and-Many [Plato, by Plotinus] |
| Full Idea: The Platonic Parmenides is more exact [than Parmenides himself]; the distinction is made between the Primal One, a strictly pure Unity, and a secondary One which is a One-Many, and a third which is a One-and-Many. | |
| From: report of Plato (Parmenides [c.364 BCE]) by Plotinus - The Enneads 5.1.08 | |
| A reaction: Plotinus approves of this three-part theory. Parmenides has the problem that the highest Being contains no movement. By placing the One outside Being you can give it powers which an existent thing cannot have. Cf the concept of God. |
| 221 | Absolute ideas, such as the Good and the Beautiful, cannot be known by us [Plato] |
| Full Idea: The absolute good and the beautiful and all which we conceive to be absolute ideas are unknown to us. | |
| From: Plato (Parmenides [c.364 BCE], 134c) |
| 223 | If you deny that each thing always stays the same, you destroy the possibility of discussion [Plato] |
| Full Idea: If a person denies that the idea of each thing is always the same, he will utterly destroy the power of carrying on discussion. | |
| From: Plato (Parmenides [c.364 BCE], 135c) |
| 227 | You must always mean the same thing when you utter the same name [Plato] |
| Full Idea: You must always mean the same thing when you utter the same name. | |
| From: Plato (Parmenides [c.364 BCE], 147d) |
| 210 | It would be absurd to think there were abstract Forms for vile things like hair, mud and dirt [Plato] |
| Full Idea: Are there abstract ideas for such things as hair, mud and dirt, which are particularly vile and worthless? That would be quite absurd. | |
| From: Plato (Parmenides [c.364 BCE], 130d) |
| 220 | The concept of a master includes the concept of a slave [Plato] |
| Full Idea: Mastership in the abstract is mastership of slavery in the abstract. | |
| From: Plato (Parmenides [c.364 BCE], 133e) |
| 211 | If admirable things have Forms, maybe everything else does as well [Plato] |
| Full Idea: It is troubling that if admirable things have abstract ideas, then perhaps everything else must have ideas as well. | |
| From: Plato (Parmenides [c.364 BCE], 130d) |
| 219 | If absolute ideas existed in us, they would cease to be absolute [Plato] |
| Full Idea: None of the absolute ideas exists in us, because then it would no longer be absolute. | |
| From: Plato (Parmenides [c.364 BCE], 133c) |
| 228 | Greatness and smallness must exist, to be opposed to one another, and come into being in things [Plato] |
| Full Idea: These two ideas, greatness and smallness, exist, do they not? For if they did not exist, they could not be opposites of one another, and could not come into being in things. | |
| From: Plato (Parmenides [c.364 BCE], 149e) |
| 16151 | Plato moves from Forms to a theory of genera and principles in his later work [Plato, by Frede,M] |
| Full Idea: It seems to me that Plato in the later dialogues, beginning with the second half of 'Parmenides', wants to substitute a theory of genera and theory of principles that constitute these genera for the earlier theory of forms. | |
| From: report of Plato (Parmenides [c.364 BCE]) by Michael Frede - Title, Unity, Authenticity of the 'Categories' V | |
| A reaction: My theory is that the later Plato came under the influence of the brilliant young Aristotle, and this idea is a symptom of it. The theory of 'principles' sounds like hylomorphism to me. |
| 218 | Participation is not by means of similarity, so we are looking for some other method of participation [Plato] |
| Full Idea: Participation is not by means of likeness, so we must seek some other method of participation. | |
| From: Plato (Parmenides [c.364 BCE], 133a) |
| 213 | Each idea is in all its participants at once, just as daytime is a unity but in many separate places at once [Plato] |
| Full Idea: Just as day is in many places at once, but not separated from itself, so each idea might be in all its participants at once. | |
| From: Plato (Parmenides [c.364 BCE], 131b) |
| 216 | If things are made alike by participating in something, that thing will be the absolute idea [Plato] |
| Full Idea: That by participation in which like things are made like, will be the absolute idea, will it not? | |
| From: Plato (Parmenides [c.364 BCE], 132e) |
| 215 | If things partake of ideas, this implies either that everything thinks, or that everything actually is thought [Plato] |
| Full Idea: If all things partake of ideas, must either everything be made of thoughts and everything thinks, or everything is thought, and so can't think? | |
| From: Plato (Parmenides [c.364 BCE], 132c) |
| 212 | The whole idea of each Form must be found in each thing which participates in it [Plato] |
| Full Idea: The whole idea of each form (of beauty, justice etc) must be found in each thing which participates in it. | |
| From: Plato (Parmenides [c.364 BCE], 131a) |
| 217 | Nothing can be like an absolute idea, because a third idea intervenes to make them alike (leading to a regress) [Plato] |
| Full Idea: It is impossible for anything to be like an absolute idea, because a third idea will appear to make them alike, and if that is like anything, it will lead to another idea, and so on. | |
| From: Plato (Parmenides [c.364 BCE], 133a) |
| 214 | If absolute greatness and great things are seen as the same, another thing appears which makes them seem great [Plato] |
| Full Idea: If you regard the absolute great and the many great things in the same way, will not another appear beyond, by which all these must appear to be great? | |
| From: Plato (Parmenides [c.364 BCE], 132a) |
| 4442 | Most thinkers now reject self-predication (whiteness is NOT white) so there is no Third Man problem [Armstrong] |
| Full Idea: Modern upholders of universals generally reject self-predication; humanity is not a man, whiteness is not a white thing. This means that the Third Man argument does not constitute a difficulty. | |
| From: David M. Armstrong (Universals and Particulars [1995], p.506) | |
| A reaction: This certainly seems right, and is relevant to the modern problem of the content of thought. The idea of a tree does not need to be tree-like. |
| 15851 | Parts must belong to a created thing with a distinct form [Plato] |
| Full Idea: The part would not be the part of many things or all, but of some one character ['ideas'] and of some one thing, which we call a 'whole', since it has come to be one complete [perfected] thing composed [created] of all. | |
| From: Plato (Parmenides [c.364 BCE], 157d) | |
| A reaction: A serious shot by Plato at what identity is. Harte quotes it (125) and shows that 'character' is Gk 'idea', and 'composed' will translate as 'created'. 'Form' links this Platonic passage to Aristotle's hylomorphism. |
| 15846 | In Parmenides, if composition is identity, a whole is nothing more than its parts [Plato, by Harte,V] |
| Full Idea: At the heart of the 'Parmenides' puzzles about composition is the thesis that composition is identity. Considered thus, a whole adds nothing to an ontology that already includes its parts | |
| From: report of Plato (Parmenides [c.364 BCE]) by Verity Harte - Plato on Parts and Wholes 2.5 | |
| A reaction: There has to be more to a unified identity that mere proximity of the parts. When do parts come together, and when do they actually 'compose' something? |
| 15849 | Plato says only a one has parts, and a many does not [Plato, by Harte,V] |
| Full Idea: In 'Parmenides' it is argued that a part cannot be part of a many, but must be part of something one. | |
| From: report of Plato (Parmenides [c.364 BCE], 157c) by Verity Harte - Plato on Parts and Wholes 3.2 | |
| A reaction: This looks like the right way to go with the term 'part'. We presuppose a unity before we even talk of its parts, so we can't get into contradictions and paradoxes about their relationships. |
| 15850 | Anything which has parts must be one thing, and parts are of a one, not of a many [Plato] |
| Full Idea: The whole of which the parts are parts must be one thing composed of many; for each of the parts must be part, not of a many, but of a whole. | |
| From: Plato (Parmenides [c.364 BCE], 157c) | |
| A reaction: This is a key move of metaphysics, and we should hang on to it. The other way madness lies. |
| 13259 | It seems that the One must be composed of parts, which contradicts its being one [Plato] |
| Full Idea: The One must be composed of parts, both being a whole and having parts. So on both grounds the One would thus be many and not one. But it must be not many, but one. So if the One will be one, it will neither be a whole, nor have parts. | |
| From: Plato (Parmenides [c.364 BCE], 137c09), quoted by Kathrin Koslicki - The Structure of Objects 5.2 | |
| A reaction: This is the starting point for Plato's metaphysical discussion of objects. It seems to begin a line of thought which is completed by Aristotle, surmising that only an essential structure can bestow identity on a bunch of parts. |
| 15847 | Two things relate either as same or different, or part of a whole, or the whole of the part [Plato] |
| Full Idea: Everything is surely related to everything as follows: either it is the same or different; or, if it is not the same or different, it would be related as part to whole or as whole to part. | |
| From: Plato (Parmenides [c.364 BCE], 146b) | |
| A reaction: This strikes me as a really helpful first step in trying to analyse the nature of identity. Two things are either two or (actually) one, or related mereologically. |
| 14641 | A deduction is necessary if the major (but not the minor) premise is also necessary [Aristotle] |
| Full Idea: It sometimes results that the deduction becomes necessary when only one of the premises is necessary (not whatever premise it might be, however, but only the premise in relation to the major extreme [premise]). | |
| From: Aristotle (Prior Analytics [c.328 BCE], 30a15) | |
| A reaction: The qualification is brackets is said by Plantinga (1969) to be a recognition of the de re/ de dicto distinction (later taken up by Aquinas). Plantinga gives two examples to illustrate his reading. |
| 18911 | Linguistic terms form a hierarchy, with higher terms predicable of increasing numbers of things [Aristotle, by Engelbretsen] |
| Full Idea: According to Aristotle, the terms of a language form a finite hierarchy, where the higher terms are predicable of more things than are lower terms. | |
| From: report of Aristotle (Prior Analytics [c.328 BCE]) by George Engelbretsen - Trees, Terms and Truth 3 | |
| A reaction: I would be a bit cautious about placing something precisely in a hierarchy according to how many things it can be predicated of. It is a start, though, in trying to give a decent account of generality, which is a major concept in philosophy. |
| 222 | Only a great person can understand the essence of things, and an even greater person can teach it [Plato] |
| Full Idea: Only a man of very great natural gifts will be able to understand that everything has a class and absolute essence, and an even more wonderful man can teach this. | |
| From: Plato (Parmenides [c.364 BCE], 135a) |
| 225 | The unlimited has no shape and is endless [Plato] |
| Full Idea: The unlimited partakes neither of the round nor of the straight, because it has no ends nor edges. | |
| From: Plato (Parmenides [c.364 BCE], 137e) |
| 233 | Some things do not partake of the One [Plato] |
| Full Idea: The others cannot partake of the one in any way; they can neither partake of it nor of the whole. | |
| From: Plato (Parmenides [c.364 BCE], 159d) | |
| A reaction: Compare Idea 231 |
| 2062 | The only movement possible for the One is in space or in alteration [Plato] |
| Full Idea: If the One moves it either moves spatially or it is altered, since these are the only motions. | |
| From: Plato (Parmenides [c.364 BCE], 138b) |
| 231 | Everything partakes of the One in some way [Plato] |
| Full Idea: The others are not altogether deprived of the one, for they partake of it in some way. | |
| From: Plato (Parmenides [c.364 BCE], 157c) | |
| A reaction: Compare Idea 233. |
| 234 | We couldn't discuss the non-existence of the One without knowledge of it [Plato] |
| Full Idea: There must be knowledge of the one, or else not even the meaning of the words 'if the one does not exist' would be known. | |
| From: Plato (Parmenides [c.364 BCE], 160d) |