8754896
Description
Flashcards by Lizzie Sykes, updated more than 1 year ago
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Created by Lizzie Sykes
almost 7 years ago
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| Question | Answer |
| Cosmological fragments | ie roots. Air, earth, fire and water. Ingredients for what the world is made of. |
| Fundamental cosmic principles | Love and strife. |
| Cosmic cycles | Constant alteration of which principle is dominant, and thus in control of the roots. |
| Atoms | Indivisible, everlasting and infinite particles. Come together to form elements and compounds. Constantly moving, colliding and joining. |
| Void | Atoms move around in it. |
| Indifference problem | In a void, a body is at rest. So there can be no motion in a void (according to Aristotle), yet atoms are constantly moving and are located in a void... |
| Daimon | God-like, voice that guides. |
| Elenchus | Socratic method of question and answer. |
| Socratic problem | How to distinguish the historical Socrates from the portrayals of Socrates. |
| Interlocutor | Those Socrates engaged in conversation with. |
| Aporia | Confusion. |
| Recollection of knowledge | Socratic method draws out knowledge already within us. |
| Socratic ignorance | Socrates maintained that he did not know anything, except that he did not know anything. |
| Socratic irony | Saying he doesn't know anything in order to encourage the interlocutors to speak. |
| Impiety | Sin. |
| Meno's paradox | If you know what you're looking for, inquiry is unnecessary. If you don't know what you're looking for, inquiry is impossible. So inquiry is either unnecessary or impossible. |
| Unitarian assumption | Socrates seeks the one thing that unifies everything, in a definition. The unitary property of f-ness. |
| Aporetic dialogue | Doesn't have a conclusion. |
| Thesis of the unity of virtue | Courage is the whole of virtue, according to Socrates, not just a part of virtue. |
| Forms (Plato) | Universals. Mind-independent, accessible only via the intellect, intelligible, eternal, unqualifiedly something, proper causes. |
| Recollection argument | What we think of as learning is actually recollecting what the forms knew prior to being placed as a soul in the body. So soul can exist without body and thus be immortal. |
| Affinity argument | If the soul has knowledge of the forms, it must be like the forms, and therefore eternal/immortal like the forms. |
| Particulars (Plato) | Accessible through sense-perception, not the intellect, so opposite to forms. Imperfect copies of the forms that they participate in. |
| Compresence of opposites | Particulars suffer from this because they can be qualified by opposites (forms can't because they are unqualifiedly something so we can have knowledge of them), they are therefore unstable and we can't have knowledge of them. |
| Participation | A particular (flower) is beautiful because it participates in the Form of Beauty. |
| Proper cause | For something x to be a cause of f-ness in things. eg for the Form of Beauty to be the cause of beauty in particulars. |
| Forms (Aristotle) | What a thing is when it has achieved fulfilment. The actuality of what material is potentially. |
| Matter (Aristotle) | Material that has the potential to be a particular thing. |
| Material cause | That from which a thing is made and continues to be made. Eg bronze. |
| Formal cause | Whatever gives something its definition. e.g. for 2:1 it's numbers (1, 2, 3...). |
| Efficient cause | Primary source of change or rest. Eg a father causes a child. |
| Final cause | The end-goal of the change. Eg walking is for health, so health is the final cause of walking. |
| Inefficient cause | Aristotle suggests Plato's forms are inefficient causes. |
| Artefact | Depends on an external source for its existence. |
| Natural item | Creative force is internal. |
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