15 ideas
3061 | Anaxarchus said that he was not even sure that he knew nothing [Anaxarchus, by Diog. Laertius] |
Full Idea: Anaxarchus said that he was not even sure that he knew nothing. | |
From: report of Anaxarchus (fragments/reports [c.340 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.10.1 |
22692 | A work can be morally and artistically excellent, despite rejecting moral truth [John,E] |
Full Idea: A work that rejects moral truth can be artistically excellent, in part because of its moral content. | |
From: Eileen John (Artistic Value and Opportunistic Moralism [2006], Intr) | |
A reaction: She cites the film 'Trainspotting', about desperate drug addicts, because it gives an amoral insight into their world. |
8239 | If the King likes music then there is hope for the state [Mengzi (Mencius)] |
Full Idea: If the King has a great fondness for music, then perhaps there is hope for the state of Ch'i. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
A reaction: This seems to be Shakespeare's attitude to music as well. The general idea must be that love of music requires a selfless state of mind, where the mind revels in the beauty of something outside of itself. Respect is the desirable result. |
22693 | The works we value most are in sympathy with our own moral views [John,E] |
Full Idea: The works we tend to value most highly are ones that are in sympathy with the moral views we actually accept. | |
From: Eileen John (Artistic Value and Opportunistic Moralism [2006], Intro) | |
A reaction: I would have to endorse this. She admits that we may rate other works very highly, but they won't appear on our list of favourites. This fact may well distort philosophical discussions of morality and art. |
22694 | We should understand what is morally important in a story, without having to endorse it [John,E] |
Full Idea: Our responses to literature should show that we grasp whatever counts as morally important within the narrative, but not necessarily that we judge and feel in the way deemed appropriate by the work. | |
From: Eileen John (Artistic Value and Opportunistic Moralism [2006], 'Accommodating') | |
A reaction: She gives as an example a story by Hemingway which places a high value on the courageous hunting of big game. A second example is the total amorality of a Highsmith novel. This idea seems exactly right to me. |
22695 | We value morality in art because that is what we care about - but it is a contingent fact [John,E] |
Full Idea: Moral value is valuable in art because people care about moral value. This runs deep, but it is a contingent matter, and the value of morality in art hinges on art's need to provide something precious to us. | |
From: Eileen John (Artistic Value and Opportunistic Moralism [2006], 'Contingency') | |
A reaction: I think this is exactly right. Thrillers are written with very little moral concern, for a readership which cares about brave and exciting deeds. Even there, violence has its ethics. |
23398 | Human nature is naturally compassionate and good (as a 'sprout'), but people may not be good [Mengzi (Mencius), by Norden] |
Full Idea: Mengzi does not claim that humans are innately good; he claims that human nature is innately good. …He says that 'the heart of compassion' (manifested when anyone sees a child about to fall into a well) is the 'sprout of benevolence'. | |
From: report of Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE]) by Bryan van Norden - Intro to Classical Chinese Philosophy 6.II | |
A reaction: There is a nice distinction here between the 'sprout' of human nature and the finished product. Seeds have the potential to produce tall healthy plants, but circumstances can warp them. |
23400 | Righteousness is extending the unthinkable, to reveal what must be done [Mengzi (Mencius)] |
Full Idea: People all have things they will not do. To extend this reaction to that which they will do is righteousness. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 7B31), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.IV | |
A reaction: Very nice! Kekes points out the enormous importance of unthinkable deeds. Depravity is when the unthinkable gradually begins to look possible, which is probably a social phenomenon, a creeping cancer in a culture. |
23399 | Each correct feeling relies on an underlying virtue [Mengzi (Mencius)] |
Full Idea: The heart of compassion is benevolence. The heart of disdain is righteousness. The heart of respect is propriety. The heart of approval and disapproval is wisdom. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 6A6), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.III | |
A reaction: 'Disdain' seems to be the response to anyone who is disrespectful. Note that wisdom concerns judgements. Respect seems to be more of a social convention than an actual concern for others. |
8235 | Should a coward who ran fifty paces from a battle laugh at another who ran a hundred? [Mengzi (Mencius)] |
Full Idea: If two soldiers were fleeing from a battle, and one stopped after a hundred paces and the other stopped after a fifty paces, what would you think if the latter, as one who only ran fifty paces, were to laugh at the former who ran a hundred? | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.3) | |
A reaction: A nice illustration, in my view, of the universality of truths about human virtue. In no culture would this laughter be appropriate. Nevertheless, there must be degrees of dishonour. Better to flee than join in with the likely winners. |
8240 | A true king shares his pleasure with the people [Mengzi (Mencius)] |
Full Idea: If you shared your enjoyment of music or of hunting with the people, you would be a true King. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
A reaction: I suspect that this is a great truth for dictators and traditional monarchs. One pictures the successful ones attending public entertainments, and allowing the public to see their own. Tyrants keep entertainment private. Nero is a counterexample! |
8237 | Extend the treatment of the old and young in your family to the rest of society [Mengzi (Mencius)] |
Full Idea: Treat the aged of your own family in a manner befitting their venerable age and extend this treatment to the aged of other families. Treat your own young in a manner befitting their tender age, and extend this to the young of other families. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: This seems to me to articulate the ideal of communitarianism very nicely. Morality is not just about healthy adults in war and peace. It must include the children and the old. The values of the family are above the values of contracts and calculations. |
8241 | Only put someone to death if the whole population believes it is deserved [Mengzi (Mencius)] |
Full Idea: When close attendants say a man deserves death, do not listen; when all the councillors say so, do not listen; when everyone says so, have the case investigated. If he is guilty, put him to death; he was put to death by the whole country. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.7) | |
A reaction: The jury system is a gesture in this direction. Compare Idea 95. In Mencius's time, no doubt, everyone believed that capital punishment was sometimes right. Nowadays, when many people (e.g. me) reject it, the procedure won't work. |
8238 | Seeking peace through war is like looking for fish up a tree [Mengzi (Mencius)] |
Full Idea: Your desire to extend your territory by war, in order to bring peace, is like looking for fish by climbing a tree. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: Mencius had a flair for analogies. Just occasionally I suppose he might be wrong on this point, but I would think that experiments in the laboratory of history have shown that he is right in nearly all cases. |
8236 | Avoid the animals you are going to eat, as it is hard once you have got to know them [Mengzi (Mencius)] |
Full Idea: Once a gentleman has seen animals alive, he cannot bear to see them die, and once having heard their cry, he cannot bear to eat their flesh. That is why the gentleman keeps his distance from the kitchen. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: If you applied this to a Gestapo officer and his victims, it would obviously be the epitome of wickedness. But it is complex. Compassion is expected when we encounter suffering, but we are not obliged to seek out suffering. Or are we? |