24 ideas
| 9247 | Life will be lived better if it has no meaning [Camus] |
| Full Idea: Life will be lived all the better if it has no meaning. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs free') | |
| A reaction: One image of the good life is that of a successful wild animal, for which existence is not a problem, merely a constant activity and pursuit. Maybe life begins to acquire meaning once we realise that meaning should not be sought directly. |
| 20435 | If philosophy could be summarised it would be pointless [Adorno] |
| Full Idea: Philosophy is in essence not summarisable. Otherwise it would be superfluous; that most of it allows its to be summarised speaks against it. | |
| From: Theodor W. Adorno (Negative Dialectics [1966], p.34), quoted by Gerhard Richter - Benjamin and Adorno 3 | |
| A reaction: This seems contradict the Cicero quotation which I take to be the epigraph of my collection of ideas. Adorno has a very 'continental' view, placing philosophy much closer to poetry (Heidegger's later view) than to science. Not like advocacy either. |
| 6707 | Suicide - whether life is worth living - is the one serious philosophical problem [Camus] |
| Full Idea: There is but one truly serious philosophical problem and that is suicide. Judgine whether life is or is not worth living amounts to answering the fundamental question of philosophy. | |
| From: Albert Camus (The Myth of Sisyphus [1942], p.11) | |
| A reaction: What a wonderful thesis for a book. In Idea 2682 there is the possibility of life being worth living, but not worth a huge amount of effort. It is better to call Camus' question the first question, rather than the only question. |
| 9245 | To an absurd mind reason is useless, and there is nothing beyond reason [Camus] |
| Full Idea: To an absurd mind reason is useless, and there is nothing beyond reason. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Phil Suic') | |
| A reaction: But there is, surely, intuition and instinct? Read Keats's Letters. There is good living through upbringing and habit. Read Aristotle. If you like Camus' thought, you will love Chuang Tzu. Personally I am a child of the Enlightenment. |
| 13913 | The four 'perfect syllogisms' are called Barbara, Celarent, Darii and Ferio [Engelbretsen/Sayward] |
| Full Idea: There are four 'perfect syllogisms': Barbara (every M is P, every S is M, so every S is P); Celarent (no M is P, every S is M, so no S is P); Darii (every M is P, some S is M, so some S is P); Ferio (no M is P, some S is M, so some S is not P). | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], 8) | |
| A reaction: The four names are mnemonics from medieval universities. |
| 13914 | Syllogistic logic has one rule: what is affirmed/denied of wholes is affirmed/denied of their parts [Engelbretsen/Sayward] |
| Full Idea: It has often been claimed (e.g. by Leibniz) that a single rule governs all syllogistic validity, called 'dictum de omni et null', which says that what is affirmed or denied of any whole is affirmed or denied of any part of that whole. | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], 8) | |
| A reaction: This seems to be the rule which is captured by Venn Diagrams. |
| 13915 | Syllogistic can't handle sentences with singular terms, or relational terms, or compound sentences [Engelbretsen/Sayward] |
| Full Idea: Three common kinds of sentence cannot be put into syllogistic ('categorical') form: ones using singular terms ('Mars is red'), ones using relational terms ('every painter owns some brushes'), and compound sentences. | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], 8) |
| 13916 | Term logic uses expression letters and brackets, and '-' for negative terms, and '+' for compound terms [Engelbretsen/Sayward] |
| Full Idea: Term logic begins with expressions and two 'term functors'. Any simple letter is a 'term', any term prefixed by a minus ('-') is a 'negative term', and any pair of terms flanking a plus ('+') is a 'compound term'. Parenthese are used for grouping. | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], 8) | |
| A reaction: [see Engelbretsen and Sayward for the full formal system] |
| 9244 | Logic is easy, but what about logic to the point of death? [Camus] |
| Full Idea: It is always easy to be logical. It is almost impossible to be logical to the bitter end. The only problem that interests me is: is there a logic to the point of death? | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs and Suic') | |
| A reaction: This is a lovely hand grenade to lob into an analytical logic class! It is very hard to get logicians to actually ascribe a clear value to their activity. They tend to present it as a marginal private game, and yet it has high status. |
| 13850 | In modern logic all formal validity can be characterised syntactically [Engelbretsen/Sayward] |
| Full Idea: One of the key ideas of modern formal logic is that all formally valid inferences can be specified in strictly syntactic terms. | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], Ch.2) |
| 13849 | Classical logic rests on truth and models, where constructivist logic rests on defence and refutation [Engelbretsen/Sayward] |
| Full Idea: Classical logic rests on the concepts of truth and falsity (and usually makes use of a semantic theory based on models), whereas constructivist logic accounts for inference in terms of defense and refutation. | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], Intro) | |
| A reaction: My instincts go with the classical view, which is that inferences do not depend on the human capacity to defend them, but sit there awaiting revelation. My view isn't platonist, because I take the inferences to be rooted in the physical world. |
| 13851 | Unlike most other signs, = cannot be eliminated [Engelbretsen/Sayward] |
| Full Idea: Unlike ∨, →, ↔, and ∀, the sign = is not eliminable from a logic. | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], Ch.3) |
| 13852 | Axioms are ω-incomplete if the instances are all derivable, but the universal quantification isn't [Engelbretsen/Sayward] |
| Full Idea: A set of axioms is said to be ω-incomplete if, for some universal quantification, each of its instances is derivable from those axioms but the quantification is not thus derivable. | |
| From: Engelbretsen,G/Sayward,C (Philosophical Logic: Intro to Advanced Topics [2011], 7) |
| 9249 | Whether we are free is uninteresting; we can only experience our freedom [Camus] |
| Full Idea: Knowing whether or not a man is free doesn't interest me. I can only experience my own freedom. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs free') | |
| A reaction: Camus has the right idea. Personally I think you could drop the word 'freedom', and just say that I am confronted by the need to make decisions. |
| 9253 | The human heart has a tiresome tendency to label as fate only what crushes it [Camus] |
| Full Idea: The human heart has a tiresome tendency to label as fate only what crushes it. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Appendix') | |
| A reaction: Nice. It might just as much be fate that you live a happy bourgeois life, as that you inadvertently murder your own father at a crossroads. But you can't avoid the powerful awareness of fate when a road accident occurs. |
| 9250 | Discussing ethics is pointless; moral people behave badly, and integrity doesn't need rules [Camus] |
| Full Idea: There can be no question of holding forth on ethics. I have seen people behave badly with great morality and I note every day that integrity has no need of rules. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs Man') | |
| A reaction: I don't agree. If someone 'behaves badly with great morality' there is something wrong with their morality, and I want to know what it is. The last part is more plausible, and could be a motto for Particularism. Rules dangerously over-simplify life. |
| 9252 | The more one loves the stronger the absurd grows [Camus] |
| Full Idea: The more one loves the stronger the absurd grows. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Don Juan') | |
| A reaction: A penetrating remark, to be placed as a contrary to the remarks of Harry Frankfurt on love. But if the absurd increases the intensity of life, as Camus thinks, then they both make love the great life-affirmation, but in different ways. |
| 9251 | One can be virtuous through a whim [Camus] |
| Full Idea: One can be virtuous through a whim. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs Man') | |
| A reaction: A nice remark. Obviously neither Aristotle nor Kant would be too impressed by someone who did this, and Aristotle would certainly say that it is not really virtue, but merely right behaviour. I agree with Aristotle. |
| 9243 | If we believe existence is absurd, this should dictate our conduct [Camus] |
| Full Idea: What a man believes to be true must determine his action. Belief in the absurdity of existence must then dictate his conduct. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs and Suic') | |
| A reaction: It is intriguing to speculate what the appropriate conduct is. Presumably it is wild existential gestures, like sticking a knife through your hand. Suicide will be an obvious temptation. But bourgeois life might be equally appropriate. |
| 6708 | Happiness and the absurd go together, each leading to the other [Camus] |
| Full Idea: Happiness and the absurd are two sons of the same earth; they are inseparable; it would be a mistake to say that happiness necessarily springs from the absurd discovery; it happens as well that the feeling of the absurd springs from happiness. | |
| From: Albert Camus (The Myth of Sisyphus [1942], p.110) | |
| A reaction: I'm not sure that I understand this, but I understand the experience of absurdity, and I can see that somehow one feels a bit more alive when one acknowledges the absurdity of it all. Meta-meta-thought is the highest form of human life, I say. |
| 9242 | Essential problems either risk death, or intensify the passion of life [Camus] |
| Full Idea: The essential problems are those that run the risk of leading to death, or those that intensify the passion of living. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs and Suic') | |
| A reaction: This seems to be distinctively existentialist, in a way that a cool concern for great truths are not ranked as so important. Ranking dangerous problems as crucial seems somehow trivial for a philosopher. Intensity of life is more impressive. |
| 9246 | Danger and integrity are not in the leap of faith, but in remaining poised just before the leap [Camus] |
| Full Idea: The leap of faith does not represent an extreme danger as Kierkegaard would like it to do. The danger, on the contrary, lies in the subtle instant that precedes the leap. Being able to remain on the dizzying crest - that is integrity. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Phil Suic') | |
| A reaction: I have always found that a thrilling thought. It perfectly distinguishes atheist existentialism from religious existentialism. It is Camus' best image for how the Absurd can be a life affirming idea, rather than a sort of nihilism. Life gains intensity. |
| 15664 | Ideology is 'socially necessary illusion' or 'socially necessary false-consciousness' [Adorno, by Finlayson] |
| Full Idea: Adorno defines ideology as 'socially necessary illusion' or 'socially necessary false-consciousness' (and the young Habermas accepted something like this definition). | |
| From: report of Theodor W. Adorno (works [1955]) by James Gordon Finlayson - Habermas Ch.1:11 | |
| A reaction: The marxism seems to reside in the view that such things are always 'false'. If they gradually became 'true', would they cease to be ideology? Is it impossible for widespread beliefs to be 'true'? |
| 9248 | It is essential to die unreconciled and not of one's own free will [Camus] |
| Full Idea: It is essential to die unreconciled and not of one's own free will. Suicide is a repudiation. | |
| From: Albert Camus (The Myth of Sisyphus [1942], 'Abs free') | |
| A reaction: Camus' whole book addresses the question of suicide. He suggests that life can be redeemed and become livable if you squarely face up to the absurdity of it, and the gap between what we hope for and what we get. |