42 ideas
10405 | In the iterative conception of sets, they form a natural hierarchy [Swoyer] |
8972 | What in the real world could ground the distinction between the sets {A,{A,B}} and {B,{A,B}}? [Inwagen] |
10407 | Logical Form explains differing logical behaviour of similar sentences [Swoyer] |
16588 | I prefer a lack of form to mean non-existence, than to think of some quasi-existence [Augustine] |
10421 | Supervenience is nowadays seen as between properties, rather than linguistic [Swoyer] |
22979 | Three main questions seem to be whether a thing is, what it is, and what sort it is [Augustine] |
10410 | Anti-realists can't explain different methods to measure distance [Swoyer] |
10399 | If a property such as self-identity can only be in one thing, it can't be a universal [Swoyer] |
10416 | Can properties have parts? [Swoyer] |
10417 | There are only first-order properties ('red'), and none of higher-order ('coloured') [Swoyer] |
10413 | The best-known candidate for an identity condition for properties is necessary coextensiveness [Swoyer] |
10402 | Various attempts are made to evade universals being wholly present in different places [Swoyer] |
10400 | Conceptualism says words like 'honesty' refer to concepts, not to properties [Swoyer] |
10403 | If properties are abstract objects, then their being abstract exemplifies being abstract [Swoyer] |
10406 | One might hope to reduce possible worlds to properties [Swoyer] |
10404 | Extreme empiricists can hardly explain anything [Swoyer] |
22981 | Mind and memory are the same, as shown in 'bear it in mind' or 'it slipped from mind' [Augustine] |
22980 | Memory contains innumerable principles of maths, as well as past sense experiences [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] |
22982 | Why does joy in my mind make me happy, but joy in my memory doesn't? [Augustine] |
22978 | Memory is so vast that I cannot recognise it as part of my mind [Augustine] |
22984 | Without memory I could not even speak of myself [Augustine] |
5982 | If the future does not exist, how can prophets see it? [Augustine] |
22976 | Memories are preserved separately, according to category [Augustine] |
10408 | Intensions are functions which map possible worlds to sets of things denoted by an expression [Swoyer] |
10409 | Research suggests that concepts rely on typical examples [Swoyer] |
10401 | The F and G of logic cover a huge range of natural language combinations [Swoyer] |
10420 | Maybe a proposition is just a property with all its places filled [Swoyer] |
22985 | Everyone wants happiness [Augustine] |
10412 | If laws are mere regularities, they give no grounds for future prediction [Swoyer] |
10411 | Two properties can have one power, and one property can have two powers [Swoyer] |
5984 | Maybe time is an extension of the mind [Augustine] |
22888 | To be aware of time it can only exist in the mind, as memory or anticipation [Augustine, by Bardon] |
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] |
22887 | If God existed before creation, why would a perfect being desire to change things? [Augustine, by Bardon] |
5976 | If God is outside time in eternity, can He hear prayers? [Augustine] |