Combining Philosophers

All the ideas for Henry of Ghent, Roderick Firth and Aeschylus

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6 ideas

7. Existence / E. Categories / 3. Proposed Categories
Substance, Quantity and Quality are real; other categories depend on those three [Henry of Ghent]
     Full Idea: Among creatures there are only three 'res' belong to the three first categories: Substance, Quantity and Quality. All other are aspects [rationes] and intellectual concepts with respect to them, with reality only as grounded on the res of those three.
     From: Henry of Ghent (Quodlibeta [1284], VII:1-2), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 12.3
     A reaction: Pasnau connects with the 'arrangement of being', giving an 'ontologically innocent' structure to reality. That seems to be what we all want, if only we could work out the ontologically guilty bit.
8. Modes of Existence / A. Relations / 1. Nature of Relations
The only reality in the category of Relation is things from another category [Henry of Ghent]
     Full Idea: There is beyond a doubt nothing real in the category of Relation, except what is a thing from another category.
     From: Henry of Ghent (Quodlibeta [1284], VII:1-2), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 12.3
     A reaction: This seems to have been the fairly orthodox scholastic view of relations.
8. Modes of Existence / B. Properties / 8. Properties as Modes
Accidents are diminished beings, because they are dispositions of substance (unqualified being) [Henry of Ghent]
     Full Idea: Accidents are beings only in a qualified and diminished sense, because they are not called beings, nor are they beings, except because they are dispositions of an unqualified being, a substance.
     From: Henry of Ghent (Quodlibeta [1284], XV.5), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 10.4
     A reaction: This is aimed to 'half' detach the accidents (as the Eucharist requires). Later scholastics detached them completely. Late scholastics seem to have drifted back to Henry's view. The equivocal use of 'being' here was challenged later.
11. Knowledge Aims / C. Knowing Reality / 3. Idealism / b. Transcendental idealism
Kant says things-in-themselves cause sensations, but then makes causation transcendental! [Henry of Ghent, by Pinkard]
     Full Idea: Kant claimed that things-in-themselves caused our sensations; but causality was a transcendental condition of experience, not a property of things-in-themselves, so the great Kant had contradicted himself.
     From: report of Henry of Ghent (Quodlibeta [1284], Supplement) by Terry Pinkard - German Philosophy 1760-1860 04
     A reaction: This early objection by the conservative Jacobi (who disliked Enlightenment rational religion) is the key to the dispute over whether Kant is an idealist. Kant denied being an idealist, but how can he be, if this idea is correct?
12. Knowledge Sources / B. Perception / 4. Sense Data / d. Sense-data problems
We are not conscious of pure liquidity, but of the liquidity of water [Firth]
     Full Idea: We are not conscious of liquidity, coldness, and solidity, but of the liquidity of water, the coldness of ice, and the solidity of rocks.
     From: Roderick Firth (Sense Data and the Percept Theory [1949]), quoted by Howard Robinson - Perception 1.7
     A reaction: A nice point, but it might not be entirely true in a blindfold test, where one might only report properties like 'sticky' or 'warm', without having any clear concept of the substance being experienced. Firth is proposing the 'percept theory'.
25. Social Practice / D. Justice / 2. The Law / b. Rule of law
The 'Eumenides' of Aeschylus shows blood feuds replaced by law [Aeschylus, by Grayling]
     Full Idea: The 'Eumenides' of Aeschylus tells how the old rule of revenge and blood feud was replaced by a due process of law before a civil jury.
     From: report of Aeschylus (The Eumenides [c.458 BCE]) by A.C. Grayling - What is Good? Ch.2
     A reaction: Compare Idea 1659, where this revolution is attributed to Protagoras (a little later than Aeschylus). I take the rule of law and of society to be above all the rule of reason, because the aim is calm objectivity instead of emotion.