24 ideas
| 12105 | Our knowledge starts in theology, passes through metaphysics, and ends in positivism [Comte] |
| Full Idea: Our principal conceptions, each branch of our knowledge, passes in succession through three different theoretical states: the theological or fictitious state, the metaphysical or abstract state, and the scientific or positive state. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: See Idea 5077 for the abstraction step. The idea that there is a 'law' here, as Comte thinks, is daft, but something of what he describes is undeniable. I suspect, though, that science rests on abstractions, so the last part is wrong. |
| 12104 | All ideas must be understood historically [Comte] |
| Full Idea: No idea can be properly understood apart from its history. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: This is somewhat dubious. Comte is preparing the ground for asserting positivism by rejecting out-of-date theology and metaphysics. The history is revealing, but can be misleading, when a meaning shifts. Try 'object' in logic. |
| 1765 | Diogenes said avoidance of philosophy is the lack of a desire to live properly [Diogenes of Sin., by Diog. Laertius] |
| Full Idea: When a man said that he was not suited to philosophy, Diogenes said to him, 'Why then do you live, if you have no desire to live properly.' | |
| From: report of Diogenes (Sin) (reports [c.360 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.Di.6 | |
| A reaction: Meaning philosophy is already more practice than theory. |
| 12112 | Metaphysics is just the oversubtle qualification of abstract names for phenomena [Comte] |
| Full Idea: The development of positivism was caused by the concept of metaphysical agents gradually becoming so empty through oversubtle qualification that all right-minded persons considered them to be only the abstract names of the phenomena in question. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: I have quite a lot of sympathy with this thesis, but not couched in this negative way. I take abstraction to be essential to scientific thought, and wisdom to occur amongst the higher reaches of the abstractions. |
| 12106 | Positivism gives up absolute truth, and seeks phenomenal laws, by reason and observation [Comte] |
| Full Idea: In the positive state, the human mind, recognizing the impossibility of obtaining absolute truth, gives up the search for hidden and final causes. It endeavours to discover, by well-combined reasoning and observation, the actual laws of phenomena. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: [compressed] Positivism attempted to turn the Humean regularity view of laws into a semi-religion. It is striking how pessimistic Comte was (as was Hume) about the chances of science revealing deep explanations. He would be astoundeds. |
| 7491 | The phases of human thought are theological, then metaphysical, then positivist [Comte, by Watson] |
| Full Idea: The first phase of humanity was theological, attributing phenomena to a deity, the second metaphysical stage attributed them to abstract forms, the third positive stage abandons ultimate causes and just searches for regularities. | |
| From: report of Auguste Comte (Course of Positive Philosophy [1846]) by Peter Watson - Ideas Ch.32 | |
| A reaction: This is obviously a highly empirical programme, which reasserts Hume's view of the laws of nature. Effectively, positivism just is the rejection of metaphysics. |
| 12111 | Positivism is the final state of human intelligence [Comte] |
| Full Idea: The positive philosophy represents the true final state of human intelligence. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: This is the sort of remark which made Comte notorious, and it looks a bit extravagant now, but the debate about his view is still ongoing. I am certainly sympathetic to his general drift. |
| 12114 | Science can drown in detail, so we need broad scientists (to keep out the metaphysicians) [Comte] |
| Full Idea: Getting lost in a mass of detail is the weak side of positivism, where partisans of theology and metaphysics may attack with some hope of success. ...We must train scientists who will consider all the different branches of positive science. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: This would be Comte's answer now to those who claim there is still a role for metaphysics within the scientific world view. I would say that metaphysics not only takes an overview, but also deals with higher generalisations than Comte's general scientist. |
| 12116 | Only positivist philosophy can terminate modern social crises [Comte] |
| Full Idea: We may look upon the positive philosophy as constituting the only solid basis for the social reorganisation that must terminate the crisis in which the most civilized nations have found themselves for so long. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: He is proposing not only to use positivist methods to solve social problems (he coined the word 'sociology'), but is also proposing that positivism itself should act as the unifying belief-system for future society. Science will be our religion. |
| 12108 | All real knowledge rests on observed facts [Comte] |
| Full Idea: All competent thinkers agree with Bacon that there can be no real knowledge except that which rests upon observed facts. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: Are there any unobservable facts? If so, can we know them? The only plausible route is to add 'best explanation' to the positivist armoury. With positivism, empiricism became - for a while - a quasi-religion. |
| 1762 | When someone denied motion, Diogenes got up and walked away [Diogenes of Sin., by Diog. Laertius] |
| Full Idea: Diogenes replied to one who asserted that there was no such thing as motion by getting up and walking away. | |
| From: report of Diogenes (Sin) (reports [c.360 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.Di.6 |
| 12109 | We must observe in order to form theories, but connected observations need prior theories [Comte] |
| Full Idea: There is a difficulty: the human mind had to observe in order to form real theories; and yet it had to form theories of some sort before it could apply itself to a connected series of observations. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: Comte's view is that we get started by forming a silly theory (religion), and then refine the theory once the observations get going. Note that Comte has sort of anticipated the Quine-Duhem thesis. |
| 12107 | Positivism explains facts by connecting particular phenomena with general facts [Comte] |
| Full Idea: In positivism the explanation of facts consists only in the connection established between different particular phenomena and some general facts, the number of which the progress of science tends more and more to diminish. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: This seems to be the ancestor of Hempel's more precisely formulated 'covering law' account, which became very fashionably, and now seems fairly discredited. It is just a fancy version of Humeanism about laws. |
| 12115 | Introspection is pure illusion; we can obviously observe everything except ourselves [Comte] |
| Full Idea: The pretended direct contemplation of the mind by itself is a pure illusion. ...It is clear that, by an inevitable necessity, the human mind can observe all phenomena directly, except its own. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: I recently heard of a university psychology department which was seeking skilled introspectors to help with their researches. I take introspection to be very difficult, but partially possible. Read Proust. |
| 7813 | Cynicism was open to anyone, and needed neither education nor sophistication [Diogenes of Sin., by Grayling] |
| Full Idea: An advantage of Cynicism was that it was open to anyone who could grasp its simple teachings. Understanding it required neither education nor sophistication. | |
| From: report of Diogenes (Sin) (reports [c.360 BCE]) by A.C. Grayling - What is Good? Ch.3 | |
| A reaction: This was the source of the well-known opposition of Diogenes to Plato's Academy, and it makes him a key predecessor of the teachings of Jesus. Personally I think the really good life is difficult, and it needs education and careful rational thought. |
| 1763 | Diogenes said a plucked chicken fits Plato's definition of man [Diogenes of Sin., by Diog. Laertius] |
| Full Idea: Plato defined man as a two-footed featherless animal, so Diogenes plucked a cock and brought it into the school, and said, 'This is Plato's man'. | |
| From: report of Diogenes (Sin) (reports [c.360 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.Di.6 | |
| A reaction: You have to be very serious about your philosophy to enact your counterexamples, rather than just suggest them. Which university will actually reconstruct the Trolley Problem? |
| 5071 | The Cynics rejected what is conventional as irrational, and aimed to live by nature [Taylor,R on Diogenes of Sin.] |
| Full Idea: The Cynics were convinced of the purely conventional foundation of Athenian values, which meant they had no rational foundation at all. They therefore rejected them in favour of what is correct and worthwhile by nature. | |
| From: comment on Diogenes (Sin) (reports [c.360 BCE]) by Richard Taylor - Virtue Ethics: an Introduction Ch.8 | |
| A reaction: This shows how the Cynics are key players in the progress of the nomos-physis debate, which keeps resurfacing as relativism vs absolutism, cognitivism vs non-cognitivism, and even romanticism vs classicism. The trouble is, convention is natural! |
| 7812 | For peace of mind, you need self-government, indifference and independence [Diogenes of Sin.] |
| Full Idea: There are three essential conditions for peace of mind: autarchy, apathy and freedom. Autarchy is self-government and self-sufficiency; apathy is indifference to what the world can do to you; the freedom is from dependence and possessions. | |
| From: Diogenes (Sin) (reports [c.360 BCE]), quoted by A.C. Grayling - What is Good? Ch.3 | |
| A reaction: Quite good advice, but I don't see 'peace of mind' as the highest human ideal. The basic suggestion here is live alone and do nothing. Certainly don't get married, or have children, or try to achieve anything. |
| 1764 | Diogenes said he was a citizen of the world [Diogenes of Sin., by Diog. Laertius] |
| Full Idea: Diogenes said he was a citizen of no country, but of the world. | |
| From: report of Diogenes (Sin) (reports [c.360 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.Di.6 |
| 5968 | Diogenes masturbated in public, wishing he could get rid of hunger so easily [Diogenes of Sin., by Plutarch] |
| Full Idea: Chrysippus praises Diogenes for saying to bystanders as he masturbated in public, "Would that I could thus rub the hunger too out of my belly". | |
| From: report of Diogenes (Sin) (reports [c.360 BCE]) by Plutarch - 70: Stoic Self-contradictions 1044b | |
| A reaction: So it is not quite true that people only need corn and water. Diogenes' remark doesn't explain why he did it in public. Was it to defy local convention (as befits a citizen of the world), or was it to teach? |
| 1766 | Diogenes said that the most excellent thing among men was freedom of speech [Diogenes of Sin., by Diog. Laertius] |
| Full Idea: Diogenes said that the most excellent thing among men was freedom of speech. | |
| From: report of Diogenes (Sin) (reports [c.360 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.Di.6 |
| 12113 | The search for first or final causes is futile [Comte] |
| Full Idea: We regard the search after what are called causes, whether first or final, as absolutely inaccessible and unmeaning. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: This remark lies behind Russell's rejection of the notion of cause in scientific thinking. Personally it seems to me indispensable, even if we accept that the pursuit of 'final' causes is fairly hopeless. We don't know where the quest will lead. |
| 12110 | We can never know origins, purposes or inner natures [Comte] |
| Full Idea: The inner nature of objects, or the origin and purpose of all phenomena, are the most insoluble questions. | |
| From: Auguste Comte (Intro to Positive Philosophy [1830], Ch.1) | |
| A reaction: I take it that this Humean pessimism about science ever penetrating below the surface is precisely what is challenged by modern science, and that 'scientific essentialism' is catching up with what has happened. 'Inner' is knowable, bottom level isn't. |
| 1513 | The Egyptians were the first to say the soul is immortal and reincarnated [Herodotus] |
| Full Idea: The Egyptians were the first to claim that the soul of a human being is immortal, and that each time the body dies the soul enters another creature just as it is being born. | |
| From: Herodotus (The Histories [c.435 BCE], 2.123.2) |