79 ideas
13786 | Wisdom is called 'beautiful', because it performs fine works [Plato] |
13780 | Good people are no different from wise ones [Plato] |
13778 | A dialectician is someone who knows how to ask and to answer questions [Plato] |
13776 | Truths say of what is that it is, falsehoods say of what is that it is not [Plato] |
13777 | A name is a sort of tool [Plato] |
13790 | A name-giver might misname something, then force other names to conform to it [Plato] |
13791 | Things must be known before they are named, so it can't be the names that give us knowledge [Plato] |
13789 | Anyone who knows a thing's name also knows the thing [Plato] |
2063 | How can beauty have identity if it changes? [Plato] |
12747 | Monads are not extended, but have a kind of situation in extension [Leibniz] |
12748 | Only monads are substances, and bodies are collections of them [Leibniz] |
13184 | The division of nature into matter makes distinct appearances, and that presupposes substances [Leibniz] |
13188 | The only indications of reality are agreement among phenomena, and their agreement with necessities [Leibniz] |
12752 | Only unities have any reality [Leibniz] |
13187 | In actual things nothing is indefinite [Leibniz] |
13775 | We only succeed in cutting if we use appropriate tools, not if we approach it randomly [Plato] |
19383 | A man's distant wife dying is a real change in him [Leibniz] |
13179 | A complete monad is a substance with primitive active and passive power [Leibniz] |
12749 | Derivate forces are in phenomena, but primitive forces are in the internal strivings of substances [Leibniz] |
12722 | Thought terminates in force, rather than extension [Leibniz] |
19379 | The law of the series, which determines future states of a substance, is what individuates it [Leibniz] |
13787 | Doesn't each thing have an essence, just as it has other qualities? [Plato] |
13774 | Things don't have every attribute, and essence isn't private, so each thing has an essence [Plato] |
13772 | Is the being or essence of each thing private to each person? [Plato] |
13182 | Changeable accidents are modifications of unchanging essences [Leibniz] |
13788 | If we made a perfect duplicate of Cratylus, there would be two Cratyluses [Plato] |
13178 | Things in different locations are different because they 'express' those locations [Leibniz] |
19411 | In nature there aren't even two identical straight lines, so no two bodies are alike [Leibniz] |
19412 | If two bodies only seem to differ in their position, those different environments will matter [Leibniz] |
19410 | Scientific truths are supported by mutual agreement, as well as agreement with the phenomena [Leibniz] |
13792 | There can't be any knowledge if things are constantly changing [Plato] |
20043 | Evolutionary explanations look to the past or the group, not to the individual [Stout,R] |
20058 | Not all explanation is causal. We don't explain a painting's beauty, or the irrationality of root-2, that way [Stout,R] |
13781 | Soul causes the body to live, and gives it power to breathe and to be revitalized [Plato] |
13183 | Primitive forces are internal strivings of substances, acting according to their internal laws [Leibniz] |
19409 | Soul represents body, but soul remains unchanged, while body continuously changes [Leibniz] |
11873 | Our notions may be formed from concepts, but concepts are formed from things [Leibniz] |
13186 | Universals are just abstractions by concealing some of the circumstances [Leibniz] |
20035 | Philosophy of action studies the nature of agency, and of deliberate actions [Stout,R] |
20084 | Agency is causal processes that are sensitive to justification [Stout,R] |
20061 | Mental states and actions need to be separate, if one is to cause the other [Stout,R] |
20079 | Are actions bodily movements, or a sequence of intention-movement-result? [Stout,R] |
20080 | If one action leads to another, does it cause it, or is it part of it? [Stout,R] |
20059 | I do actions, but not events, so actions are not events [Stout,R] |
20081 | Bicycle riding is not just bodily movement - you also have to be on the bicycle [Stout,R] |
20044 | The rationalistic approach says actions are intentional when subject to justification [Stout,R] |
20039 | The causal theory says that actions are intentional when intention (or belief-desire) causes the act [Stout,R] |
20047 | Deciding what to do usually involves consulting the world, not our own minds [Stout,R] |
20065 | Should we study intentions in their own right, or only as part of intentional action? [Stout,R] |
20067 | You can have incompatible desires, but your intentions really ought to be consistent [Stout,R] |
20078 | The normativity of intentions would be obvious if they were internal promises [Stout,R] |
20036 | Intentional agency is seen in internal precursors of action, and in external reasons for the act [Stout,R] |
20066 | Speech needs sustained intentions, but not prior intentions [Stout,R] |
20073 | Bratman has to treat shared intentions as interrelated individual intentions [Stout,R] |
20069 | A request to pass the salt shares an intention that the request be passed on [Stout,R] |
20070 | An individual cannot express the intention that a group do something like moving a piano [Stout,R] |
20071 | An intention is a goal to which behaviour is adapted, for an individual or for a group [Stout,R] |
20038 | If the action of walking is just an act of will, then movement of the legs seems irrelevant [Stout,R] |
20050 | Most philosophers see causation as by an event or state in the agent, rather than the whole agent [Stout,R] |
20052 | If you don't mention an agent, you aren't talking about action [Stout,R] |
20077 | If you can judge one act as best, then do another, this supports an inward-looking view of agency [Stout,R] |
20049 | Maybe your emotions arise from you motivations, rather than being their cause [Stout,R] |
20046 | For an ascetic a powerful desire for something is a reason not to implement it [Stout,R] |
20060 | Beliefs, desires and intentions are not events, so can't figure in causal relations [Stout,R] |
20055 | A standard view says that the explanation of an action is showing its rational justification [Stout,R] |
20056 | In order to be causal, an agent's reasons must be internalised as psychological states [Stout,R] |
20053 | An action is only yours if you produce it, rather than some state or event within you [Stout,R] |
20048 | There may be a justification relative to a person's view, and yet no absolute justification [Stout,R] |
20068 | Describing a death as a side-effect rather than a goal may just be good public relations [Stout,R] |
13785 | 'Arete' signifies lack of complexity and a free-flowing soul [Plato] |
13185 | Even if extension is impenetrable, this still offers no explanation for motion and its laws [Leibniz] |
20083 | Aristotelian causation involves potentiality inputs into processes (rather than a pair of events) [Stout,R] |
13177 | An entelechy is a law of the series of its event within some entity [Leibniz] |
13093 | The only permanence in things, constituting their substance, is a law of continuity [Leibniz] |
13096 | The force behind motion is like a soul, with its own laws of continual change [Leibniz] |
13180 | Space is the order of coexisting possibles [Leibniz] |
13181 | Time is the order of inconsistent possibilities [Leibniz] |
13779 | The natural offspring of a lion is called a 'lion' (but what about the offspring of a king?) [Plato] |
13783 | Even the gods love play [Plato] |