106 ideas
9199 | Wisdom for one instant is as good as wisdom for eternity [Chrysippus] |
20853 | Wise men should try to participate in politics, since they are a good influence [Chrysippus, by Diog. Laertius] |
20772 | Three branches of philosophy: first logic, second ethics, third physics (which ends with theology) [Chrysippus] |
4194 | Metaphysics is concerned with the fundamental structure of reality as a whole [Lowe] |
4214 | Maybe such concepts as causation, identity and existence are primitive and irreducible [Lowe] |
7491 | The phases of human thought are theological, then metaphysical, then positivist [Comte, by Watson] |
4222 | If all that exists is what is being measured, what about the people and instruments doing the measuring? [Lowe] |
5969 | Chrysippus said the uncaused is non-existent [Chrysippus, by Plutarch] |
4217 | It is more extravagant, in general, to revise one's logic than to augment one's ontology [Lowe] |
21388 | The causes of future true events must exist now, so they will happen because of destiny [Chrysippus, by Cicero] |
20780 | Graspable presentations are criteria of facts, and are molded according to their objects [Chrysippus, by Diog. Laertius] |
20793 | How could you ever know that the presentation is similar to the object? [Sext.Empiricus on Chrysippus] |
8077 | Stoic propositional logic is like chemistry - how atoms make molecules, not the innards of atoms [Chrysippus, by Devlin] |
20791 | Chrysippus has five obvious 'indemonstrables' of reasoning [Chrysippus, by Diog. Laertius] |
8078 | Modus ponens is one of five inference rules identified by the Stoics [Chrysippus, by Devlin] |
6023 | Every proposition is either true or false [Chrysippus, by Cicero] |
4229 | An infinite series of tasks can't be completed because it has no last member [Lowe] |
4240 | It might be argued that mathematics does not, or should not, aim at truth [Lowe] |
4241 | If there are infinite numbers and finite concrete objects, this implies that numbers are abstract objects [Lowe] |
4239 | Nominalists deny abstract objects, because we can have no reason to believe in their existence [Lowe] |
5992 | Chrysippus says action is the criterion for existence, which must be physical [Chrysippus, by Tieleman] |
4202 | Change can be of composition (the component parts), or quality (properties), or substance [Lowe] |
4201 | Four theories of qualitative change are 'a is F now', or 'a is F-at-t', or 'a-at-t is F', or 'a is-at-t F' [Lowe, by PG] |
4219 | Numerically distinct events of the same kind (like two battles) can coincide in space and time [Lowe] |
4221 | Maybe modern physics requires an event-ontology, rather than a thing-ontology [Lowe] |
4225 | Events are changes in the properties of or relations between things [Lowe] |
4220 | Maybe an event is the exemplification of a property at a time [Lowe] |
21673 | There are simple and complex facts; the latter depend on further facts [Chrysippus, by Cicero] |
16652 | Stoics categories are Substrate, Quality, Disposition, and Relation [Chrysippus, by Pasnau] |
4196 | The main categories of existence are either universal and particular, or abstract and concrete [Lowe] |
4234 | Trope theory says blueness is a real feature of objects, but not the same as an identical blue found elsewhere [Lowe] |
4235 | Maybe a cushion is just a bundle of tropes, such as roundness, blueness and softness [Lowe] |
4236 | Tropes seem to be abstract entities, because they can't exist alone, but must come in bundles [Lowe] |
4197 | The category of universals can be sub-divided into properties and relations [Lowe] |
4232 | Nominalists believe that only particulars exist [Lowe] |
4205 | 'Is non-self-exemplifying' is a predicate which cannot denote a property (as it would be a contradiction) [Lowe] |
4233 | If 'blueness' is a set of particulars, there is danger of circularity, or using universals, in identifying the set [Lowe] |
4206 | Conventionalists see the world as an amorphous lump without identities, but are we part of the lump? [Lowe] |
16058 | Dion and Theon coexist, but Theon lacks a foot. If Dion loses a foot, he ousts Theon? [Chrysippus, by Philo of Alexandria] |
4204 | Statues can't survive much change to their shape, unlike lumps of bronze, which must retain material [Lowe] |
16059 | Change of matter doesn't destroy identity - in Dion and Theon change is a condition of identity [Chrysippus, by Long/Sedley] |
4198 | If 5% replacement preserves a ship, we can replace 4% and 4% again, and still retain the ship [Lowe] |
4199 | A renovation or a reconstruction of an original ship would be accepted, as long as the other one didn't exist [Lowe] |
4200 | If old parts are stored and then appropriated, they are no longer part of the original (which is the renovated ship). [Lowe] |
4203 | Identity of Indiscernibles (same properties, same thing) ) is not Leibniz's Law (same thing, same properties) [Lowe] |
4195 | It is impossible to reach a valid false conclusion from true premises, so reason itself depends on possibility [Lowe] |
4207 | We might eliminate 'possible' and 'necessary' in favour of quantification over possible worlds [Lowe] |
4223 | Unfalsifiability may be a failure in an empirical theory, but it is a virtue in metaphysics [Lowe] |
4193 | The behaviour of persons and social groups seems to need rational rather than causal explanation [Lowe] |
1875 | Dogs show reason in decisions made by elimination [Chrysippus, by Sext.Empiricus] |
20834 | Chrysippus allows evil to say it is fated, or even that it is rational and natural [Plutarch on Chrysippus] |
20833 | A swerve in the atoms would be unnatural, like scales settling differently for no reason [Chrysippus, by Plutarch] |
20808 | Everything is fated, either by continuous causes or by a supreme rational principle [Chrysippus, by Diog. Laertius] |
20835 | Chrysippus is wrong to believe in non-occurring future possibilities if he is a fatalist [Plutarch on Chrysippus] |
20836 | The Lazy Argument responds to fate with 'why bother?', but the bothering is also fated [Chrysippus, by Cicero] |
21679 | When we say events are fated by antecedent causes, do we mean principal or auxiliary causes? [Chrysippus] |
20837 | Fate is an eternal and fixed chain of causal events [Chrysippus] |
5971 | Destiny is only a predisposing cause, not a sufficient cause [Chrysippus, by Plutarch] |
4238 | The centre of mass of the solar system is a non-causal abstract object, despite having a location [Lowe] |
4237 | Concrete and abstract objects are distinct because the former have causal powers and relations [Lowe] |
20787 | A proposition is what can be asserted or denied on its own [Chrysippus] |
20850 | Passions are judgements; greed thinks money is honorable, and likewise drinking and lust [Chrysippus, by Diog. Laertius] |
20869 | The highest degree of morality performs all that is appropriate, omitting nothing [Chrysippus] |
3044 | Stoics say that beauty and goodness are equivalent and linked [Chrysippus, by Diog. Laertius] |
20838 | Fate initiates general causes, but individual wills and characters dictate what we do [Chrysippus] |
20813 | Human purpose is to contemplate and imitate the cosmos [Chrysippus] |
3045 | Stoics say justice is a part of nature, not just an invented principle [Chrysippus, by Diog. Laertius] |
20774 | Only nature is available to guide action and virtue [Chrysippus] |
20864 | Live in agreement, according to experience of natural events [Chrysippus] |
5972 | Living happily is nothing but living virtuously [Chrysippus, by Plutarch] |
1777 | Pleasure is not the good, because there are disgraceful pleasures [Chrysippus, by Diog. Laertius] |
5973 | Justice can be preserved if pleasure is a good, but not if it is the goal [Chrysippus, by Plutarch] |
20845 | There are shameful pleasures, and nothing shameful is good, so pleasure is not a good [Chrysippus, by Diog. Laertius] |
5967 | People need nothing except corn and water [Chrysippus, by Plutarch] |
5966 | All virtue is good, but not always praised (as in not lusting after someone ugly) [Chrysippus] |
20855 | Chrysippus says virtue can be lost (though Cleanthes says it is too secure for that) [Chrysippus, by Diog. Laertius] |
5970 | Chrysippus says nothing is blameworthy, as everything conforms with the best nature [Chrysippus, by Plutarch] |
20842 | Rational animals begin uncorrupted, but externals and companions are bad influences [Chrysippus, by Diog. Laertius] |
20856 | Justice, the law, and right reason are natural and not conventional [Chrysippus, by Diog. Laertius] |
1779 | We don't have obligations to animals as they aren't like us [Chrysippus, by Diog. Laertius] |
20857 | Justice is irrelevant to animals, because they are too unlike us [Chrysippus, by Diog. Laertius] |
20812 | Covers are for shields, and sheaths for swords; likewise, all in the cosmos is for some other thing [Chrysippus] |
21403 | The later Stoics identified the logos with an air-fire compound, called 'pneuma' [Chrysippus, by Long] |
20828 | Fire is a separate element, not formed with others (as was previously believed) [Chrysippus, by Stobaeus] |
5975 | Stoics say earth, air, fire and water are the primary elements [Chrysippus, by Plutarch] |
4210 | If the concept of a cause says it precedes its effect, that rules out backward causation by definition [Lowe] |
4209 | The theories of fact causation and event causation are both worth serious consideration [Lowe] |
4215 | It seems proper to say that only substances (rather than events) have causal powers [Lowe] |
4211 | Causal overdetermination is either actual overdetermination, or pre-emption, or the fail-safe case [Lowe] |
4213 | Causation may be instances of laws (seen either as constant conjunctions, or as necessities) [Lowe] |
4212 | Hume showed that causation could at most be natural necessity, never metaphysical necessity [Lowe] |
14581 | The normative view says laws show the natural behaviour of natural kind members [Lowe, by Mumford/Anjum] |
4208 | 'If he wasn't born he wouldn't have died' doesn't mean birth causes death, so causation isn't counterfactual [Lowe] |
4224 | If motion is change of distance between objects, it involves no intrinsic change in the objects [Lowe] |
4227 | Surfaces, lines and points are not, strictly speaking, parts of space, but 'limits', which are abstract [Lowe] |
4228 | If space is entirely relational, what makes a boundary, or a place unoccupied by physical objects? [Lowe] |
20819 | The past and the future subsist, but only the present exists [Chrysippus, by Plutarch] |
20818 | The present does not exist, so our immediate experience is actually part past and part future [Chrysippus, by Plutarch] |
20821 | Time is continous and infinitely divisible, so there cannot be a wholly present time [Chrysippus, by Stobaeus] |
3048 | Stoics say that God the creator is the perfection of all animals [Chrysippus, by Diog. Laertius] |
20773 | The origin of justice can only be in Zeus, and in nature [Chrysippus] |
3042 | Stoics teach that law is identical with right reason, which is the will of Zeus [Chrysippus, by Diog. Laertius] |
5965 | The source of all justice is Zeus and the universal nature [Chrysippus] |
1782 | Stoics teach that God is a unity, variously known as Mind, or Fate, or Jupiter [Chrysippus, by Diog. Laertius] |
20830 | Death can't separate soul from body, because incorporeal soul can't unite with body [Chrysippus] |
21404 | There is a rationale in terrible disasters; they are useful to the whole, and make good possible [Chrysippus] |