84 ideas
5728 | The concept of truth was originated by the senses [Lucretius] |
5702 | The senses are much the best way to distinguish true from false [Lucretius] |
5729 | If the senses are deceptive, reason, which rests on them, is even worse [Lucretius] |
5697 | The only possible standard for settling doubts is the foundation of the senses [Lucretius] |
5727 | Most supposed delusions of the senses are really misinterpretations by the mind [Lucretius] |
5714 | Even simple facts are hard to believe at first hearing [Lucretius] |
5718 | The mind is in the middle of the breast, because there we experience fear and joy [Lucretius] |
5717 | The mind is a part of a man, just like a hand or an eye [Lucretius] |
21387 | The separate elements and capacities of a mind cannot be distinguished [Lucretius] |
4669 | Persons are conscious, they relate, they think, they feel, and they are self-aware [Glover] |
5709 | The actions of the mind are not determinate and passive, because atoms can swerve [Lucretius] |
5695 | Only bodies can touch one another [Lucretius] |
5711 | The earth is and always has been an insentient being [Lucretius] |
5712 | Particles may have sensation, but eggs turning into chicks suggests otherwise [Lucretius] |
5719 | The mind moves limbs, wakes the body up, changes facial expressions, which involve touch [Lucretius] |
5724 | Lions, foxes and deer have distinct characters because their minds share in their bodies [Lucretius] |
5713 | You needn't be made of laughing particles to laugh, so why not sensation from senseless seeds? [Lucretius] |
4656 | A problem arises in any moral system that allows more than one absolute right [Glover] |
4657 | Double Effect: no bad acts with good consequences, but possibly good acts despite bad consequences [Glover] |
4658 | Acts and Omissions: bad consequences are morally better if they result from an omission rather than an act [Glover] |
4659 | It doesn't seem worse to switch off a life-support machine than to forget to switch it on [Glover] |
4660 | Harmful omissions are unavoidable, while most harmful acts can be avoided [Glover] |
6611 | One man's meat is another man's poison [Lucretius] |
5730 | Our bodies weren't created to be used; on the contrary, their creation makes a use possible [Lucretius] |
4661 | What matters is not intrinsic value of life or rights, but worthwhile and desired life, and avoidance of pain [Glover] |
5726 | The dead are no different from those who were never born [Lucretius] |
4648 | 'Death' is best seen as irreversible loss of consciousness, since this is why we care about brain function [Glover] |
3785 | You can't separate acts from the people performing them [Glover] |
3786 | Aggression in defence may be beneficial but morally corrupting [Glover] |
4650 | The quality of a life is not altogether independent of its length [Glover] |
5705 | Nature only wants two things: freedom from pain, and pleasure [Lucretius] |
3784 | Duty prohibits some acts, whatever their consequences [Glover] |
3782 | Satisfaction of desires is not at all the same as achieving happiness [Glover, by PG] |
3787 | Rule-utilitarianism is either act-utilitarianism, or not really utilitarian [Glover] |
3783 | How can utilitarianism decide the ideal population size? [Glover] |
4675 | The sanctity of life doctrine implies a serious increase of abnormality among the population [Glover] |
4654 | Autonomy favours present opinions over future ones, and says nothing about the interests of potential people [Glover] |
4655 | If a whole community did not mind death, respect for autonomy suggests that you could kill them all [Glover] |
4680 | Autonomy seems to acquire greater weight when the decision is more important to a person [Glover] |
4670 | Being alive is not intrinsically good, and there is no 'right to life' [Glover] |
4668 | You can't have a right to something you can't desire, so a foetus has no 'right' to life [Glover] |
4649 | If someone's life is 'worth living', that gives one direct reason not to kill him [Glover] |
4651 | Utilitarians object to killing directly (pain, and lost happiness), and to side-effects (loss to others, and precedents) [Glover] |
4671 | What is wrong with killing someone, if another equally worthwhile life is substituted? [Glover] |
4676 | The 'no trade-off' position: killing is only justified if it prevents other deaths [Glover] |
4685 | Societies spend a lot to save known persons, but very little to reduce fatal accidents [Glover] |
4681 | The Nazi mass murders seem to have originated in their euthanasia programme [Glover] |
4682 | Euthanasia is voluntary (patient's wish), or involuntary (ignore wish), or non-voluntary (no wish possible) [Glover] |
4683 | Involuntary euthanasia is wrong because it violates autonomy, and it has appalling side-effects [Glover] |
4684 | Maybe extreme treatment is not saving life, but prolonging the act of dying [Glover] |
4673 | Abortion differs morally from deliberate non-conception only in its side-effects [Glover] |
4652 | If killing is wrong because it destroys future happiness, not conceiving a happy child is also wrong [Glover] |
4665 | Conception isn't the fixed boundary for a person's beginning, because twins are possible within two weeks [Glover] |
4662 | Defenders of abortion focus on early pregnancy, while opponents focus on later stages [Glover] |
4663 | If abortion is wrong, it is because a foetus is a human being or a person (or potentially so) [Glover] |
4664 | If abortion is wrong because of the 'potential' person, that makes contraception wrong too [Glover] |
4666 | If viability is a test or boundary at the beginning of life, it should also be so for frail old people [Glover] |
4672 | Apart from side effects, it seems best to replace an inadequate foetus with one which has a better chance [Glover] |
4674 | It is always right for a qualified person to perform an abortion when requested by the mother [Glover] |
4667 | How would we judge abortion if mothers had transparent wombs? [Glover] |
4679 | One test for a worthwhile life is to assess the amount of life for which you would rather be unconscious [Glover] |
5716 | Nature runs the universe by herself without the aid of gods [Lucretius] |
5704 | There can be no centre in infinity [Lucretius] |
5703 | The universe must be limitless, since there could be nothing outside to limit it [Lucretius] |
5693 | Everything is created and fed by nature from atoms, and they return to atoms in death [Lucretius] |
5701 | If an object is infinitely subdivisible, it will be the same as the whole universe [Lucretius] |
5708 | In downward motion, atoms occasionally swerve slightly for no reason [Lucretius] |
17004 | Nothing can break the binding laws of eternity [Lucretius] |
5706 | Atoms move themselves [Lucretius] |
5696 | If there were no space there could be no movement, or even creation [Lucretius] |
5700 | It is quicker to break things up than to assemble them [Lucretius] |
5698 | We can only sense time by means of movement, or its absence [Lucretius] |
5715 | This earth is very unlikely to be the only one created [Lucretius] |
5694 | Nothing can be created by divine power out of nothing [Lucretius] |
5699 | If matter wasn't everlasting, everything would have disappeared by now [Lucretius] |
5707 | The universe can't have been created by gods, because it is too imperfect [Lucretius] |
5710 | Gods are tranquil and aloof, and have no need of or interest in us [Lucretius] |
5731 | Why does Jupiter never hurl lightning from a blue sky? [Lucretius] |
1513 | The Egyptians were the first to say the soul is immortal and reincarnated [Herodotus] |
5720 | Spirit is mortal [Lucretius] |
5722 | For a separated spirit to remain sentient it would need sense organs attached to it [Lucretius] |
5725 | An immortal mind couldn't work harmoniously with a mortal body [Lucretius] |
5721 | The mind is very small smooth particles, which evaporate at death [Lucretius] |
5723 | If spirit is immortal and enters us at birth, why don't we remember a previous existence? [Lucretius] |