Combining Philosophers

All the ideas for Anon (Dham), Terence Parsons and Diogenes Laertius

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16 ideas

1. Philosophy / A. Wisdom / 3. Wisdom Deflated
Our life is the creation of our mind [Anon (Dham)]
     Full Idea: What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §1.1)
     A reaction: I may adopt this as a second epigraph for the database. This idea records the subjective view, which now comes up against evolutionary psychology. Maybe philosophy is opposed to science, because it is committed to exploring the subjective view?
2. Reason / C. Styles of Reason / 1. Dialectic
Dialectic involves conversations with short questions and brief answers [Diog. Laertius]
     Full Idea: Dialectic is when men converse by putting short questions and giving brief answers to those who question them.
     From: Diogenes Laertius (Lives of Eminent Philosophers [c.250], 3.1.52)
9. Objects / A. Existence of Objects / 4. Impossible objects
There is an object for every set of properties (some of which exist, and others don't) [Parsons,T, by Sawyer]
     Full Idea: According to Terence Parsons, there is an object corresponding to every set of properties. To some of those sets of properties there corresponds an object that exists, and to others there corresponds an object that does not exist (a nonexistent object).
     From: report of Terence Parsons (Nonexistent Objects [1980]) by Sarah Sawyer - Empty Names 5
     A reaction: This I take to be the main source of the modern revival of Meinong's notorious view of objects (attacked by Russell). I always find the thought 'a round square is square' to be true, and in need of a truthmaker. But must a round square be non-triangular?
11. Knowledge Aims / C. Knowing Reality / 3. Idealism / a. Idealism
The world is just the illusion of an appearance [Anon (Dham)]
     Full Idea: When a man considers this world as a bubble of froth, and as the illusion of an appearance, then the king of death has no power over him.
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §13.170)
     A reaction: Strictly, of course, this says you can 'consider' things this way. Perhaps we could substitute 'pretends', but the world's great religions don't go in for that sort of thing. Berkeley would be shocked to learn he was approaching Buddhism.
13. Knowledge Criteria / A. Justification Problems / 2. Justification Challenges / a. Agrippa's trilemma
Sceptics say demonstration depends on self-demonstrating things, or indemonstrable things [Diog. Laertius]
     Full Idea: Sceptics say that every demonstration depends on things which demonstrates themselves, or on things which can't be demonstrated.
     From: Diogenes Laertius (Lives of Eminent Philosophers [c.250], 9.Py.11)
     A reaction: This refers to two parts of Agrippa's Trilemma (the third being that demonstration could go on forever). He makes the first option sound very rationalist, rather than experiential.
13. Knowledge Criteria / D. Scepticism / 1. Scepticism
Scepticism has two dogmas: that nothing is definable, and every argument has an opposite argument [Diog. Laertius]
     Full Idea: Sceptics actually assert two dogmas: that nothing should be defined, and that every argument has an opposite argument.
     From: Diogenes Laertius (Lives of Eminent Philosophers [c.250], 9.Py.11)
13. Knowledge Criteria / D. Scepticism / 6. Scepticism Critique
When sceptics say that nothing is definable, or all arguments have an opposite, they are being dogmatic [Diog. Laertius]
     Full Idea: When sceptics say that they define nothing, and that every argument has an opposite argument, they here give a positive definition, and assert a positive dogma.
     From: Diogenes Laertius (Lives of Eminent Philosophers [c.250], 9.11.11)
14. Science / C. Induction / 4. Reason in Induction
Induction moves from some truths to similar ones, by contraries or consequents [Diog. Laertius]
     Full Idea: Induction is an argument which by means of some admitted truths establishes naturally other truths which resemble them; there are two kinds, one proceeding from contraries, the other from consequents.
     From: Diogenes Laertius (Lives of Eminent Philosophers [c.250], 3.1.23)
22. Metaethics / B. Value / 2. Values / g. Love
Hate is conquered by love [Anon (Dham)]
     Full Idea: Hate is not conquered by hate: hate is conquered by love. This is the law eternal.
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §1.5)
     A reaction: [N.B. This thought was not invented by Jesus] The challenge to this view might be the tit-for-tat strategy of game theory, which says that hate is actually conquered by a combination of hate and love, judiciously applied.
22. Metaethics / C. The Good / 3. Pleasure / b. Types of pleasure
Cyrenaic pleasure is a motion, but Epicurean pleasure is a condition [Diog. Laertius]
     Full Idea: Cyrenaics place pleasure wholly in motion, whereas Epicurus admits it as a condition.
     From: Diogenes Laertius (Lives of Eminent Philosophers [c.250], 10.28)
     A reaction: Not a distinction we meet in modern discussions. Do events within the mind count as 'motion'? If so, these two agree. If not, I'd vote for Epicurus.
22. Metaethics / C. The Good / 3. Pleasure / f. Dangers of pleasure
Even divine pleasure will not satisfy the wise, as it is insatiable, and leads to pain [Anon (Dham)]
     Full Idea: Since a shower of gold coins could not satisfy craving desires and the end of all pleasure is pain, how could a wise man find satisfaction even in the pleasures of the gods?
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §14.186)
     A reaction: I'm never sure how so many ancient thinkers arrived at this implausible view. They seem to think that no one knows when to stop, and that every drink leads to hangover. What is actually wrong with moderate sensible pleasure?
23. Ethics / A. Egoism / 1. Ethical Egoism
Cynics believe that when a man wishes for nothing he is like the gods [Diog. Laertius]
     Full Idea: Cynics believe that when a man wishes for nothing he is like the gods.
     From: Diogenes Laertius (Lives of Eminent Philosophers [c.250], 6.Men.3)
23. Ethics / C. Virtue Theory / 2. Elements of Virtue Theory / e. Character
The foolish gradually fill with evil, like a slowly-filled water-jar [Anon (Dham)]
     Full Idea: The falling of drops of water will in time fill a water-jar. Even so the foolish man becomes full of evil, although he gather it little by little.
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §9.121)
     A reaction: This coincides closely with Aristotle's view of moral education. Maybe a wise man can maintain one small vice. Not all slopes are slippery.
The wise gradually fill with good, like a slowly-filled water-jar [Anon (Dham)]
     Full Idea: The falling of drops of water will in time fill a water-jar. Even so the wise man becomes full of good, although he gather it little by little.
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §9.122)
     A reaction: Again, this is like Aristotle's proposal of how to educate people in virtue. In my experience, there is no guarantee that small acts of politeness and charity will eventually guarantee goodness of character. Thought is also needed.
23. Ethics / C. Virtue Theory / 4. External Goods / d. Friendship
Don't befriend fools; either find superior friends, or travel alone [Anon (Dham)]
     Full Idea: If on the great journey of life a man cannot find one who is better or at least as good as himself, let him joyfully travel alone: a fool cannot help him on his journey.
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §5.61)
     A reaction: This is a slightly disturbing aspect of Buddhism, possibly leading to contradiction. It urges friendship and love, but the finest people will have virtually no friends, and solitude is presented as a finer state than friendship.
29. Religion / C. Spiritual Disciplines / 3. Buddhism
Speak the truth, yield not to anger, give what you can to him who asks [Anon (Dham)]
     Full Idea: Speak the truth, yield not to anger, give what you can to him who asks: these three steps lead you to the gods
     From: Anon (Dham) (The DhammaPada [c.250 BCE], §17.224)
     A reaction: I don't recall either the Old or New Testament, or the Koran, placing great emphasis on speaking the truth. The injunction to give is not so simple. Give to greedy children, to alcoholics, to criminals, to the rich, to fools, to yourself?