72 ideas
| 19079 | For idealists reality is like a collection of beliefs, so truths and truthmakers are not distinct [Young,JO] |
| Full Idea: Idealists do not believe that there is an ontological distinction between beliefs and what makes beliefs true. From their perspective, reality is something like a collection of beliefs. | |
| From: James O. Young (The Coherence Theory of Truth [2013], §2.1) | |
| A reaction: This doesn't seem to me to wholly reject truthmakers, since beliefs can still be truthmakers for one another. This is something like Davidson's view, that only beliefs can justify other beliefs. |
| 19076 | Coherence theories differ over the coherence relation, and over the set of proposition with which to cohere [Young,JO] |
| Full Idea: Coherence theories of truth differ on their accounts of the coherence relation, and on their accounts of the set (or sets) of propositions with which true propositions occur (the 'specified set'). | |
| From: James O. Young (The Coherence Theory of Truth [2013], §1) | |
| A reaction: Coherence is clearly more than consistency or mutual entailment, and I like to invoke explanation. The set has to be large, or the theory is absurd (as two absurdities can 'cohere'). So very large, or very very large, or maximally large? |
| 19077 | Two propositions could be consistent with your set, but inconsistent with one another [Young,JO] |
| Full Idea: It is unsatisfactory for the coherence relation to be consistency, because two propositions could be consistent with a 'specified set', and yet be inconsistent with each other. That would imply they are both true, which is impossible. | |
| From: James O. Young (The Coherence Theory of Truth [2013], §1) | |
| A reaction: I'm not convinced by this. You first accept P because it is consistent with the set; then Q turns up, which is consistent with everything in the set except P. So you have to choose between them, and might eject P. Your set was too small. |
| 19078 | Coherence with actual beliefs, or our best beliefs, or ultimate ideal beliefs? [Young,JO] |
| Full Idea: One extreme for the specified set is the largest consistent set of propositions currently believed by actual people. A moderate position makes it the limit of people's enquiries. The other extreme is what would be believed by an omniscient being. | |
| From: James O. Young (The Coherence Theory of Truth [2013], §1) | |
| A reaction: One not considered is the set of propositions believed by each individual person. Thoroughgoing relativists might well embrace that one. Peirce and Putnam liked the moderate one. I'm taken with the last one, since truth is an ideal, not a phenomenon. |
| 19084 | Coherent truth is not with an arbitrary set of beliefs, but with a set which people actually do believe [Young,JO] |
| Full Idea: It must be remembered that coherentists do not believe that the truth of a proposition consists in coherence with an arbitrarily chosen set of propositions; the coherence is with a set of beliefs, or a set of propositions held to be true. | |
| From: James O. Young (The Coherence Theory of Truth [2013], §3.1) | |
| A reaction: This is a very good response to critics who cite bizarre sets of beliefs which happen to have internal coherence. You have to ask why they are not actually believed, and the answer must be that the coherence is not extensive enough. |
| 19083 | How do you identify the best coherence set; and aren't there truths which don't cohere? [Young,JO] |
| Full Idea: The two main objections to the coherence theory of truth are that there is no way to identify the 'specified set' of propositions without contradiction, ...and that some propositions are true which cohere with no set of beliefs. | |
| From: James O. Young (The Coherence Theory of Truth [2013], §3.1/2) | |
| A reaction: The point of the first is that you need a prior knowledge of truth to say which of two sets is the better one. The second one is thinking of long-lost tiny details from the past, which seem to be true without evidence. A huge set might beat the first one. |
| 19075 | Deflationary theories reject analysis of truth in terms of truth-conditions [Young,JO] |
| Full Idea: Unlike deflationary theories, the coherence and correspondence theories both hold that truth is a property of propositions that can be analyzed in terms of the sorts of truth-conditions propositions have, and the relation propositions stand in to them. | |
| From: James O. Young (The Coherence Theory of Truth [2013], Intro) | |
| A reaction: This is presumably because deflationary theories reject the external relations of a proposition as a feature of its truth. This evidently leaves them in need of a theory of meaning, which may be fairly minimal. Horwich would be an example. |
| 9240 | Love creates a necessity concerning what to care about [Frankfurt] |
| Full Idea: The necessity with which love binds the will puts an end to indecisiveness concerning what to care about. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.13) | |
| A reaction: I put this here as a reminder that there may be more to necessity than the dry concept of metaphysicians and logicians. 'Why did you rescue that man first?' 'Because I love him'. Kit Fine recognises many sorts of necessity. |
| 5937 | The goodness of opinions depends on their grounds, and corresponding degrees of conviction [Ross] |
| Full Idea: A state of opinion is good because of its degree of groundedness, and because the degree of conviction corresponds to the degree of groundedness. | |
| From: W. David Ross (The Right and the Good [1930], §VI) | |
| A reaction: This is an early statement (from an ethical intuitionist) of what are now called the 'epistemic virtues'. It seems impossible to prove that these characteristics make an opinion good, but it also seems hard to deny either of them. |
| 5936 | Knowledge is superior to opinion because it is certain [Ross] |
| Full Idea: Knowledge is superior in value to opinion because it has certainty or complete absence of doubt. | |
| From: W. David Ross (The Right and the Good [1930], §VI) | |
| A reaction: This strikes me as a classic blunder, dating back to Descartes, which I think of as 'setting the bar too high'. It leads without fail to scepticism, because certainty is simply impossible for human beings. I am a committed fallibilist about knowledge. |
| 5927 | I prefer the causal theory to sense data, because sensations are events, not apprehensions [Ross] |
| Full Idea: The sensum-theory seems to me less probable than a causal theory of perception, which regards sensuous experience as not being apprehension at all, but a set of mental events produced by external bodies on our bodies and minds. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: The point is that there is no third item between the object and the mind, which has to be 'apprehended'. Sense-data give a good account of delusions (where we apprehend the 'data', but not the real object). I think I agree with Ross. |
| 5940 | Two goods may be comparable, although they are not commensurable [Ross] |
| Full Idea: It may be that two orders or classes of good things are not commensurable, though they are comparable, with those in the other. | |
| From: W. David Ross (The Right and the Good [1930], §VI) | |
| A reaction: This refers to moral issues, but seems helpful when faced with Kuhn's claim that Newton and Einstein are 'incommensurable'. We could hardly prefer one theory to another if we couldn't compare them. |
| 9264 | Persons are distinguished by a capacity for second-order desires [Frankfurt] |
| Full Idea: The essential difference between persons and other creatures is in the structure of the will, with their peculiar characteristic of being able to form 'second-order desires'. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], Intro) | |
| A reaction: There are problems with this - notably that all strategies of this kind just shift the problem up to the next order, without solving it - but this still strikes me as a very promising line of thinking when trying to understand ourselves. See Idea 9266. |
| 9266 | A person essentially has second-order volitions, and not just second-order desires [Frankfurt] |
| Full Idea: It is having second-order volitions, and not having second-order desires generally, that I regard as essential to being a person. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §II) | |
| A reaction: Watson criticises Frankfurt for just pushing the problem up to the the next level, but Frankfurt is not offering to explain the will. He merely notes that this structure produces the sort of behaviour which is characteristic of persons, and he is right. |
| 9267 | Free will is the capacity to choose what sort of will you have [Frankfurt] |
| Full Idea: The statement that a person enjoys freedom of the will means that he is free to want what he wants to want. More precisely, he is free to will what he wants to will, or to have the will he wants. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §III) | |
| A reaction: A good proposal. It covers kleptomaniacs and drug addicts quite well. Thieves have second-order desires (to steal) of which kleptomaniacs are incapable. There is actually no such thing as free will, but this sort of thing will do. |
| 5924 | Identical objects must have identical value [Ross] |
| Full Idea: If a thing possesses any kind of intrinsic value in a certain degree, anything exactly like it must in all circumstances possess it in the same degree. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: This is the earlier notion of supervenience in philosophy, before it was applied to the mind. So a perfect duplication of the Mona Lisa will be worth as much as the original? A perfect clone of your partner is as good as the original? |
| 19074 | Are truth-condtions other propositions (coherence) or features of the world (correspondence)? [Young,JO] |
| Full Idea: For the coherence theory of truth, the truth conditions of propositions consist in other propositions. The correspondence theory, in contrast, states that the truth conditions of propositions are ... objective features of the world. | |
| From: James O. Young (The Coherence Theory of Truth [2013], Intro) | |
| A reaction: It is obviously rather important for your truth-conditions theory of meaning that you are clear about your theory of truth. A correspondence theory is evidently taken for granted, even in possible worlds versions. |
| 19082 | Coherence truth suggests truth-condtions are assertion-conditions, which need knowledge of justification [Young,JO] |
| Full Idea: Coherence theorists can argue that the truth conditions of a proposition are those under which speakers tend to assert it, ...and that speakers can only make a practice of asserting a proposition under conditions they can recognise as justifying it. | |
| From: James O. Young (The Coherence Theory of Truth [2013], §2.2) | |
| A reaction: [compressed] This sounds rather verificationist, and hence wrong, since if you then asserted anything for which you didn't know the justification, that would remove its truth, and thus make it meaningless. |
| 9265 | The will is the effective desire which actually leads to an action [Frankfurt] |
| Full Idea: A person's will is the effective desire which moves (or will or would move) a person all the way to action. The will is not coextensive with what an agent intends to do, since he may do something else instead. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §I) | |
| A reaction: Essentially Hobbes's view, but with an arbitrary distinction added. If the desire is only definitely a 'will' if it really does lead to action, then it only becomes the will after the action starts. The error is thinking that will is all-or-nothing. |
| 20015 | Freedom of action needs the agent to identify with their reason for acting [Frankfurt, by Wilson/Schpall] |
| Full Idea: Frankfurt says that basic issues concerning freedom of action presuppose and give weight to a concept of 'acting on a desire with which the agent identifies'. | |
| From: report of Harry G. Frankfurt (Freedom of the Will and concept of a person [1971]) by Wilson,G/Schpall,S - Action 1 | |
| A reaction: [the cite Frankfurt 1988 and 1999] I'm not sure how that works when performing a grim duty, but it sounds quite plausible. |
| 5933 | Aesthetic enjoyment combines pleasure with insight [Ross] |
| Full Idea: Aesthetic enjoyment seems to be a blend of pleasure with insight into the nature of the object that inspires it. | |
| From: W. David Ross (The Right and the Good [1930], §V) | |
| A reaction: This is persuasive. Concentration seems required for aesthetic pleasure. It probably enhances sensual pleasure, but it doesn't seem essential. Some literature only gives the illusion of insight, and there is no real insight in listening to music. |
| 5928 | Beauty is neither objective nor subjective, but a power of producing certain mental events [Ross] |
| Full Idea: In order to avoid the difficulties that beset both a purely objective and a purely subjective view of beauty, I find myself driven to one which identifies beauty with the power of producing a certain sort of experience in minds. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: This makes beauty a relational quality, rather than an intrinsic one. Ross's theory won't avoid the many usual problems about relativism. Do we define colour similarly, as a power in objects to produce certain sensations? |
| 9228 | Ranking order of desires reveals nothing, because none of them may be considered important [Frankfurt] |
| Full Idea: Ranking desires in order of preference is no help, because a person who wants one thing more than another may not regard the former as any more important to him than the latter. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.5) | |
| A reaction: A salutary warning. Someone may pursue something with incredible intensity, but only to stave off a boring and empty existence. The only way I can think of to assess what really matters to people is - to ask them! |
| 5911 | Moral duties are as fundamental to the universe as the axioms of mathematics [Ross] |
| Full Idea: The moral order expressed in the propositions of duties is just as much part of the fundamental nature of the universe (or any possible universe) as is the spatial or numerical structure expressed in the axioms of geometry or arithmetic. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: A few of the axioms of geometry (e.g. the parallel line postulate) have been changed, with interesting results. Moral duties seem to change dramatically in a crisis, such as a war, or a ship sinking. Can I have a duty if I am too dim to perceive it? |
| 5926 | The beauty of a patch of colour might be the most important fact about it [Ross] |
| Full Idea: I cannot agree that a description of a patch of colour would be complete without the statement that it is beautiful (if that is so); for its beauty might be for some purposes the most important fact about it. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: 'Important' to whom. To me the most important fact about my pen might be that it is mine, but that doesn't seem to be a feature of an intrinsic description of the pen. If beauty is a relational quality, Ross's point is undermined. |
| 9270 | A 'wanton' is not a person, because they lack second-order volitions [Frankfurt] |
| Full Idea: I use the term 'wanton' to refer to agents who have first-order desires but who are not persons because, whether or not they have desires of the second-order, they have no second-order volitions. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §II) | |
| A reaction: He seems to be describing someone who behaves like an animal, performing actions without ever stopping to think about them. Presumably some persons occasionally become wantons, if, for example, they have an anger problem. |
| 9269 | A person may be morally responsible without free will [Frankfurt] |
| Full Idea: It is not true that a person is morally responsible for what he has done only if his will was free when he did it. He may be morally responsible for having done it even though his will was not free at all. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §IV) | |
| A reaction: Frankfurt seems to be one of the first to assert this break with the traditional view. Good for him. I take moral responsibility to hinge on an action being caused by a person, but not with a mystical view of what a person is. |
| 9238 | Morality isn't based on reason; moral indignation is quite unlike disapproval of irrationality [Frankfurt] |
| Full Idea: The ultimate warrant for moral principles cannot be found in reason. The sort of opprobrium that attaches to moral transgressions is quite unlike the sort of opprobrium that attaches to the requirements of reason. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.5 n6) | |
| A reaction: More like a piece of evidence than a proper argument. We may not feel indignant if someone fails a maths exam, but we might if they mess up the arithmetic of our bank account, even though they meant well. |
| 7259 | Ross said moral principles are self-evident from the facts, but not from pure thought [Ross, by Dancy,J] |
| Full Idea: Ross held that moral principles are self-evident to us, meaning that no more is needed to reveal their truth to us as general guides to behaviour than what is the case before us, not that we can discover a moral truth just by thinking about it. | |
| From: report of W. David Ross (The Right and the Good [1930]) by Jonathan Dancy - Intuitionism | |
| A reaction: This seems to be a crucial distinction between two types of intuitionism, one that is purely a priori, and one that chimes in with the 'particularist' reading of virtue theory. The former is implausible and much attacked; the latter is more interesting. |
| 5913 | The moral convictions of thoughtful educated people are the raw data of ethics [Ross] |
| Full Idea: We have no more direct way of access to the facts about rightness and goodness and their objects, than by thinking about them; the moral convictions of thoughtful and well-educated people are the data of ethics just as perceptions are the data of science. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: Sounds suspiciously like 'the intuitions of people like me', and hence gets a bad name in late twentieth century super-democratic society (esp. in America), but personally I think you can only value education if you think educated people are superior. |
| 5920 | Value is held to be either a quality, or a relation (usually between a thing and a mind) [Ross] |
| Full Idea: For most theories of value may be divided into those which treat it as a quality and those which treat it as a relation between that which has value and something else, usually a state of mind. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: We might say that a leaf only has value to a tree (which has no mind). Presumably if value is a relation to a mind, it can be further reduced to being an object of desire, but this will give class A drugs a greater value than a beautiful deed. |
| 5923 | The arguments for value being an objective or a relation fail, so it appears to be a quality [Ross] |
| Full Idea: I conclude that the arguments in favour of thinking of value as an objective are no more successful than those in favour of treating it as a relation, ..and the natural view that value is a quality therefore holds its ground. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: See Ross's text for the arguments. It seems unlikely that argument could fully demonstrate his claim. Even physical qualities (such as weight or velocity) can have a relational component, and many things can only have value in a cultural context. |
| 5918 | The thing is intrinsically good if it would be good when nothing else existed [Ross] |
| Full Idea: By calling a thing intrinsically good we mean that it would be good even if nothing else existed. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: This dramatic image (the Mona Lisa alone in vacancy) raises grave doubts about whether there is very much that could qualify for 'intrinsic value'. I even doubt the value of the MS of the Goldberg Variations, if nothing else exists. |
| 5930 | All things being equal, we all prefer the virtuous to be happy, not the vicious [Ross] |
| Full Idea: Everyone would prefer the second of two universes, if each had equal vice and virtue, and each had equal pleasure and pain, but in the first the virtuous were miserable and the vicious happy, while in the second universe it was the opposite. | |
| From: W. David Ross (The Right and the Good [1930], §V) | |
| A reaction: This strikes me as a very good example of an intuition which it is hard to resist. Would some vile Mafia boss really want heaven to be full of murderers, while good-hearted and kind people all went to hell? |
| 9232 | It is by caring about things that we infuse the world with importance [Frankfurt] |
| Full Idea: It is by caring about things that we infuse the world with importance. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.10) | |
| A reaction: This book is a lovely attempt at getting to the heart of where values come from. 'Football isn't a matter of life and death; it's more important than that' - Bill Shankly (manager of Liverpool). Frankfurt is right. |
| 9234 | If you don't care about at least one thing, you can't find reasons to care about anything [Frankfurt] |
| Full Idea: It is not possible for a person who does not already care at least about something to discover reasons for caring about anything. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.11) | |
| A reaction: This is the key idea of this lovely book. Without a glimmer of love somewhere, it is not possible to bootstrap a meaningful life. The glimmer of caring about one thing is transferable. See the Ancient Mariner and the watersnake. |
| 5922 | An instrumentally good thing might stay the same, but change its value because of circumstances [Ross] |
| Full Idea: If a thing is only instrumentally good or bad, then even when its nature remains the same it might have a different instrumental value if the causal laws of the universe, or of other things in the universe, were different. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: A bad tin-opener might be instrumentally good if it was the only one you owned, so we don't need to change the causal laws of the universe. |
| 9229 | What is worthwhile for its own sake alone may be worth very little [Frankfurt] |
| Full Idea: What is worth having or worth doing for its own sake alone may nonetheless be worth very little. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.5) | |
| A reaction: That is one of my cherished notions sunk without trace! Aristotle's idea that ends are what matter, not means, always struck me as crucial. But Frankfurt is right. Collecting trivia is done for its own sake. Great tasks are performed as a means. |
| 9233 | Our criteria for evaluating how to live offer an answer to the problem [Frankfurt] |
| Full Idea: Identifying the criteria to be employed in evaluating various ways of living is also tantamount to providing an answer to the question of how to live. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.10) | |
| A reaction: Presumably critical reflection is still possible about those criteria, even though he implies that they just arise out of you (in a rather Nietzschean way). The fear is that critical reflection on basic criteria kills in infant in its cradle. |
| 9235 | Rather than loving things because we value them, I think we value things because we love them [Frankfurt] |
| Full Idea: It is often understood that we begin loving things because we are struck by their value. ..However, what I have in mind is rather that what we love necessarily acquires value for us because we love it. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.3) | |
| A reaction: The uneasy thought here is that this makes value much less rational. If you love because you value, you could probably give reasons for the value. If love comes first it must be instinctive. He says he loved his children before they were born. |
| 9236 | Love can be cool, and it may not involve liking its object [Frankfurt] |
| Full Idea: It is not among the defining features of love that it must be hot rather than cool, ..and nor is it essential that a person like what he loves. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.4) | |
| A reaction: An interesting pair of observations. The greatness of love would probably be measured by length, or by sacrifice. Extreme heat makes us a little suspicious. It would be hard to love something that was actually disliked. |
| 9237 | The paradigm case of pure love is not romantic, but that between parents and infants [Frankfurt] |
| Full Idea: Relationships that are primarily romantic or sexual do not provide very authentic or illuminating paradigms of love. ...The love of parents for their small children comes closest to offering recognizably pure instances of love. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.4) | |
| A reaction: Excellent. Though perhaps a relationships which began romantically might settle into something like the more 'pure' love that he has in mind. Such a relationship must, I trust, be possible between adults. |
| 9239 | I value my children for their sake, but I also value my love for them for its own sake [Frankfurt] |
| Full Idea: Beside the fact that my children are important to me for their own sakes, there is the additional fact that loving my children is important to me for its own sake. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.7) | |
| A reaction: This is at the heart of Frankfurt's thesis, that love is the bedrock of our values in life, and we therefore all need to love in order to generate any values in our life, quite apart from what our love is directed at. Nice thought. |
| 5921 | We can ask of pleasure or beauty whether they are valuable, but not of goodness [Ross] |
| Full Idea: While it can be intelligently asked whether the pleasant or beautiful has value, it cannot be intelligently asked whether the good has value, since the good is just to be valuable. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: It is simply tautological that goodness has value, and that valuable things are good. But an assassin might 'value' a 'good' way of killing someone, or an instrument of torture. We might say "He values x, but x is bad". Still, he must think x is good. |
| 5932 | The four goods are: virtue, pleasure, just allocation of pleasure, and knowledge [Ross] |
| Full Idea: Four things seem to be intrinsically good - virtue, pleasure, the allocation of pleasure to the virtuous, and knowledge. | |
| From: W. David Ross (The Right and the Good [1930], §V) | |
| A reaction: I greatly admire a philosopher who has the courage to assert such a thing, in the face of centuries of scepticism about anyone's ability to even get started in this area. We need the bold assertions first; we can work back to doubts later, if necessary. |
| 5910 | The three intrinsic goods are virtue, knowledge and pleasure [Ross] |
| Full Idea: There are three main things which are intrinsically good - virtue, knowledge, and with certain limitations, pleasure. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: This combines the views of most of the main schools of ancient Greece. For Socrates, knowledge delivers the others; for Aristippus, pleasure eclipses the others; for Zeno of Citium, virtue is all that matters. Ross is a pluralist, like Aristotle. |
| 5898 | 'Right' and 'good' differ in meaning, as in a 'right action' and a 'good man' [Ross] |
| Full Idea: 'Right' does not mean the same as 'morally good'; we cannot substitute 'he is a right man' for 'he is a morally good man'; this is not just an English idiom, as it is clear that a 'right act' is the act which ought to be done. | |
| From: W. David Ross (The Right and the Good [1930], §I) | |
| A reaction: This is nowadays accepted as a basic distinction in ethical discussions. Shooting a prisoner might be the right thing to do, but it is unlikely to be good. We may talk of 'good deeds', but never of 'right' people. |
| 5899 | If there are two equally good acts, they may both be right, but neither a duty [Ross] |
| Full Idea: If it is our duty to produce one or other of two or more different states of affairs, without its being our duty to produce one rather than the another, then in such a case each of these acts will be right, and none will be our duty. | |
| From: W. David Ross (The Right and the Good [1930], §I) | |
| A reaction: An elegant piece of analytical philosophy, which shows fairly conclusively that 'right' is distinct from 'duty', as well as being distinct from 'good'. We can generalise about right actions, without identifying anyone who has the duty to perform them. |
| 5904 | In the past 'right' just meant what is conventionally accepted [Ross] |
| Full Idea: In the past 'what is right' was hardly disentangled from 'what the tribe ordains'; ..'it is the custom' has been accompanied by 'the custom is right', or 'the custom is ordained by someone who has the right to command'. | |
| From: W. David Ross (The Right and the Good [1930], §I) | |
| A reaction: Ross is rejecting this older view, in favour an absolute (and intuitively known) concept of what is right. All right-thinking people should wish Ross luck in his project, no matter how pessimistic the onlooker may be. |
| 5919 | Goodness is a wider concept than just correct ethical conduct [Ross] |
| Full Idea: Goodness in general runs out beyond the strict scope of ethics, if ethics be the philosophical study of good conduct; for some things that are good are neither conduct nor dispositions to conduct. | |
| From: W. David Ross (The Right and the Good [1930], §IV) | |
| A reaction: This seems to be right, just as the Greek term 'areté' extended beyond moral virtue to excellence in athletics or pottery. Maybe philosophers are too interested in ethics, and have thus missed the philosophical core of the problem. |
| 5941 | Motives decide whether an action is good, and what is done decides whether it was right [Ross] |
| Full Idea: Actions are morally good in virtue of their motives; this is quite distinct from rightness, which belongs to act in virtue of the nature of what is done. So a good action may not do what is right, and a right action need not be morally good. | |
| From: W. David Ross (The Right and the Good [1930], §VII) | |
| A reaction: This sounds neat, but it is hard to find clearcut examples to confirm it. Having your cat put down may be right but not good, but presumably your motive was good. |
| 5938 | Virtue is superior to pleasure, as pleasure is never a duty, but goodness is [Ross] |
| Full Idea: The acquisition of pleasure for oneself rarely, if ever, presents itself as a duty, while the attainment of moral goodness habitually presents itself as a duty; this surely points to an infinity superiority of virtue over pleasure. | |
| From: W. David Ross (The Right and the Good [1930], §VI) | |
| A reaction: You have to be a fully paid-up intuitionist (like Ross) before you can assert such gloriously confident judgements about duty. Personal pleasure could become a duty if you had mistakenly denied it to yourself for a long time. |
| 5931 | All other things being equal, a universe with more understanding is better [Ross] |
| Full Idea: Can anyone doubt that it would be a better state of the universe if, with equality in respect of virtue and of pleasure, and of the allocation of pleasure to the virtuous, the persons in the universe had a far greater understanding of its laws and nature? | |
| From: W. David Ross (The Right and the Good [1930], §V) | |
| A reaction: Another nice test of our intuitions, with which it is hard to disagree. This technique of argument is found in Plato's Republic (360e onwards). See also Aristotle Idea 543. There are some intuitions which you expect to be universal. |
| 5939 | Morality is not entirely social; a good moral character should love truth [Ross] |
| Full Idea: The doctrine that morality is entirely social, that all duty consists in promoting the good of others, seems to me profound mistake; intellectual integrity, the love of truth for its own sake, is among the most salient elements in a good moral character. | |
| From: W. David Ross (The Right and the Good [1930], §VI) | |
| A reaction: The objection to this might be than an ideal love of truth is a social virtue, because it produces reliable and useful citizens. Would it be immoral for Robinson Crusoe to live by fictions, instead of facing the depressing truth? |
| 9227 | We might not choose a very moral life, if the character or constitution was deficient [Frankfurt] |
| Full Idea: People who are scrupulously moral may nonetheless be destined by deficiencies of character or of constitution to lead lives that no reasonable person would freely choose. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.2) | |
| A reaction: This fairly firmly refutes any Greek dream that all there is to happiness is leading a virtuous life. Frankfurt is with Aristotle more than with the Stoics. It would be tempting to sacrifice virtue to get a sunny character and good health. |
| 9230 | People want to fulfill their desires, but also for their desires to be sustained [Frankfurt] |
| Full Idea: Besides wanting to fulfil his desire, the person who cares about what he desires wants something else as well: he wants the desire to be sustained. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.6) | |
| A reaction: Plato, in 'Gorgias', makes this fact sound like a nightmare, resembling drug addiction, but in Frankfurt's formulation it looks like a good thing. If you want to make your family happy because you love them, you would dread finding your love had died. |
| 5905 | We clearly value good character or understanding, as well as pleasure [Ross] |
| Full Idea: On reflection it seems clear that pleasure is not the only thing in life that we think good in itself, that for instance we think the possession of a good character, or an intelligent understanding of the world, as good or better. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: Aristotle and Plato would obviously agree with this. I agree, as I cannot comprehend the claim that pleasure is self-evidently the good, simply because it feels nice. Why shouldn't evil feel nice? |
| 5929 | No one thinks it doesn't matter whether pleasure is virtuously or viciously acquired [Ross] |
| Full Idea: If anyone thinks pleasure alone is the good, it seems to me enough to ask whether, of two states of the universe holding equal amounts of pleasure, we should really think no better of one in with virtuous dispositions and actions than of its opposite. | |
| From: W. David Ross (The Right and the Good [1930], §V) | |
| A reaction: An important technique of argument, analagous to scientific experiment. Hold the variable which is considered to be uniquely vital constant, and see if anyone cares if some other variable changes. It is a good argument. |
| 9241 | Loving oneself is not a failing, but is essential to a successful life [Frankfurt] |
| Full Idea: Far from demonstrating a flaw in character or being a sign of weakness, coming to love oneself is the deepest and most essential - and by no means the most readily attainable - achievement of a serious and successful life. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.14) | |
| A reaction: Obviously it will be necessary to dilineate the healthy form of self-love, which Frankfurt attempts to do. Ruthless vanity and self-seeking certainly look like the worst possible weaknesses of character. With that proviso, he is right. |
| 5906 | Promise-keeping is bound by the past, and is not concerned with consequences [Ross] |
| Full Idea: When a man fulfils a promise because he thinks he ought to do so, it seems clear that he has no thought of its total consequences; he thinks in fact much more of the past than of the future. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: Not entirely true. It is right and good and useful (etc.) to break a minor promise, in order to achieve major good consequences, like saving someone's life. Promises made when drunk should be reconsidered when sober. |
| 18622 | Promises create a new duty to a particular person; they aren't just a strategy to achieve well-being [Ross] |
| Full Idea: To make a promise is not merely to adapt an ingenious device for promoting the general well-being; it is to put oneself in a new relation to one person in particular, creating a specifically new duty to him, not reducible to promoting general well-being. | |
| From: W. David Ross (The Right and the Good [1930], p.38), quoted by Will Kymlicka - Contemporary Political Philosophy (1st edn) 2.3.a | |
| A reaction: Of course, a politician might make a promise to society as a whole, but even there Ross seems to be right. 'I'll do it' is not the same as 'I promise you all I'll do it', which is more personal. |
| 5908 | Prima facie duties rest self-evidently on particular circumstance [Ross] |
| Full Idea: There is nothing arbitrary about the prima facie duties; each rests on a definite circumstance which cannot seriously be held to be without moral significance. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: He goes on to list the duties. Some of these duties will inevitably arise if we acknowledge both the rightness of keeping contracts, and the desirability of increasing general happiness. |
| 5917 | People lose their rights if they do not respect the rights of others [Ross] |
| Full Idea: The main element in any one's right to life or liberty or property is extinguished by his failure to respect the corresponding right in others. | |
| From: W. David Ross (The Right and the Good [1930], §II App II) | |
| A reaction: This obvious truth brings out the way in which rights are based on a contract (with the whole of a society) rather than being based on 'natural rights'. If ownership were totally communal, you couldn't introduce a 'right' to private property. |
| 5900 | We should do our duty, but not from a sense of duty [Ross] |
| Full Idea: Our duty is to do certain things, but not to do them from the sense of duty. | |
| From: W. David Ross (The Right and the Good [1930], §I) | |
| A reaction: A very nice remark, which pinpoints an aspect of Kant which makes most people feel uneasy. "I only came to visit you in hospital because it is my duty". |
| 5942 | We like people who act from love, but admire more the people who act from duty [Ross] |
| Full Idea: We may like better the man who acts more instinctively, from love, but we are bound to think the man who acts from sense of duty the better man. | |
| From: W. David Ross (The Right and the Good [1930], §VII) | |
| A reaction: So why don't we like better men? Presumably a person who only acts from love might equally have acted from some other much worse feeling. Aristotle is right: we both like and admire those who act from love of virtue, not from mere self-control. |
| 5909 | Be faithful, grateful, just, beneficent, non-malevolent, and improve yourself [Ross, by PG] |
| Full Idea: The prima facie duties are of fidelity, gratitude, justice, beneficence (the act, rather than the motive), self-improvement, and non-maleficence. | |
| From: report of W. David Ross (The Right and the Good [1930], §II) by PG - Db (ideas) | |
| A reaction: I admire anyone who has the courage to make a statement like this. A thousand analytical philosophers sharpen their knives for the attack, all armed with Cartesian or empirical scepticism. But to deny these duties is to drop out of society. |
| 5914 | An act may be described in innumerable ways [Ross] |
| Full Idea: Any act may be correctly described in an indefinite, and in principle infinite, number of ways. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: This problem is right at the heart of Kant's theory - that of how precisely to state the 'maxim' which is going to be universalised. We could, of course, tell Ross to use his intuitions to decide which of the maxims is the best description. |
| 5912 | We should use money to pay debts before giving to charity [Ross] |
| Full Idea: Ceteris paribus, we should pay our debts rather than give our money in charity, when we cannot do both. | |
| From: W. David Ross (The Right and the Good [1930], §II) | |
| A reaction: This seems a neat objection to utilitarianism, though we could reply that the failure to repay a debt will lead to far more trouble, for you and for your creditor, than your failure to be charitable. |
| 9300 | Boredom is serious, not just uncomfortable; it threatens our psychic survival [Frankfurt] |
| Full Idea: Boredom is a serious matter. It is not a condition that we seek to avoid just because we do not find it enjoyable. ..It threatens the very continuation of conscious mental life. ..Avoiding bored is a primitive urge for psychic survival. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.8) | |
| A reaction: Presumably nihilism will flood into the emptiness created by boredom. Frankfurt will see it as a lack of love for anything in your life, and hence an absence of value. Frankfurt is very good. |
| 9231 | Freedom needs autonomy (rather than causal independence) - embracing our own desires and choices [Frankfurt] |
| Full Idea: What counts as far as freedom goes is not causal independence, but autonomy. It is a matter of whether we are active rather than passive in our motives and choices, whether those are what we really want, and not alien to us. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.8) | |
| A reaction: This is why setting your own targets is excellent, but having targets set for you by authorities is pernicious. These kind of principles need to be clear before any plausible theory of liberalism can be developed. |
| 5916 | Rights were originally legal, and broadened to include other things [Ross] |
| Full Idea: A 'right' does not stand for a purely moral notion; it began, I suppose, by standing for a legal notion, and its usage has broadened out so as to include certain things that cannot be claimed at law, but it is not yet correlative to duty. | |
| From: W. David Ross (The Right and the Good [1930], §II App I) | |
| A reaction: Presumably 'natural rights' are those which ought to be legal rights - or they are so obvious that there is no point in discussing legal rights until the natural rights are granted. Don't we make laws because we perceive rights? |
| 5915 | Rights can be justly claimed, so animals have no rights, as they cannot claim any [Ross] |
| Full Idea: On the whole, since we mean by a right something that can be justly claimed, we should probably say that animals have not rights, not because the claim to humane treatment would not be just if it were made, but because they cannot make it. | |
| From: W. David Ross (The Right and the Good [1930], §II App I) | |
| A reaction: This would also apply to a human being who was, for some reason, unable to claim their rights. If Amnesty can claim rights for prisoners, presumably we can claim rights for dumb animals. Ross is on weak ground. |