20 ideas
7990 | Serene wisdom is freedom from ties, and indifference to fortune [Anon (Bhag)] |
Full Idea: Who everywhere is free from all ties, who neither rejoices nor sorrows if fortune is good or is ill, his is a serene wisdom. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 2.57) | |
A reaction: This is very similar to the 'apatheia' of the Stoics, though they are always more committed to rationality. This is quite a good strategy when times are hard, but as a general rule it offers a bogus state of 'wisdom' which is really half way to death. |
7989 | Seek salvation in the wisdom of reason [Anon (Bhag)] |
Full Idea: Seek salvation in the wisdom of reason. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 2.49) | |
A reaction: Quotations like this can usually be counterbalanced in eastern philosophy by wild irrationality, but they certainly felt to tug of reason. Only the Dhaoists seem really opposed to reason (e.g. Idea 7289). |
13168 | My formal unifying atoms are substantial forms, which are forces like appetites [Leibniz] |
Full Idea: To find real entities I had recourse to a unified formal atom. Hence I rehabilitated the substantial forms in a way to render them intelligible. I found that their nature consists in force, from which follows something analogous to sensation and appetite. | |
From: Gottfried Leibniz (New system of communication of substances [1695], p.139) | |
A reaction: [several lines are here compressed] This passage sums up the key to Leibniz's essentialism, which I take to be a connection between Aristotelian form and the physicists' notion of force. This gives us a modern version of Aristotelianism for science. |
13169 | I call Aristotle's entelechies 'primitive forces', which originate activity [Leibniz] |
Full Idea: Forms establish the true general principles of nature. Aristotle calls them 'first entelechies'; I call them, perhaps more intelligibly, 'primitive forces', which contain not only act or the completion of possibility, but also an original activity. | |
From: Gottfried Leibniz (New system of communication of substances [1695], p.139) | |
A reaction: As in Idea 13168, I take Leibniz to be unifying Aristotle with modern science, and offering an active view of nature in tune with modern scientific essentialism. Laws arise from primitive force, and are not imposed from without. |
7996 | I am all the beauty and goodness of things, says Krishna [Anon (Bhag)] |
Full Idea: I am the beauty of all things beautiful; ...I am the goodness of those who are good, says Krishna. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 10.36) | |
A reaction: Another attempt to annexe everything which is admirable to the nature of God. This sounds strikingly Platonic (c.f. Idea 7992, which seems Aristotelian). One scholar dates the text to 150 BCE. I think there is influence, one way or the other. |
13170 | The analysis of things leads to atoms of substance, which found both composition and action [Leibniz] |
Full Idea: There are only atoms of substance, that is, real unities absolutely destitute of parts, which are the source of actions, the first absolute principles of the composition of things, and, as it were, the final elements in the analysis of substantial things. | |
From: Gottfried Leibniz (New system of communication of substances [1695], p.142) | |
A reaction: I like this because it addresses the pure issue of the identity of an individuated object, but also links it with an active view of nature, and not some mere inventory of objects. |
13171 | Substance must necessarily involve progress and change [Leibniz] |
Full Idea: The nature of substance necessarily requires and essentially involves progress or change, without which it would not have the force to act. | |
From: Gottfried Leibniz (New system of communication of substances [1695], p.144) | |
A reaction: Bravo. Most metaphysical musings regarding 'substance' seem entirely wrapped up in the problem of pure identity, and forget about the role of objects in activity and change. |
7995 | In all living beings I am the light of consciousness, says Krishna [Anon (Bhag)] |
Full Idea: In all living beings I am the light of consciousness, says Krishna. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 10.22) | |
A reaction: Everything grand seems to be claimed for God at this stage of culture, but I am not sure how coherent this view is, unless this is pantheism. In what sense could we possibly be Krishna, when none of us (except Arjuna) is aware of it? |
7999 | All actions come from: body, lower self, perception, means of action, or Fate [Anon (Bhag)] |
Full Idea: Whatever a man does, good or bad, in thought, word or deed, has these five sources of action: the body, the lower 'I am', the means of perception, the means of action, and Fate. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 18.14/15) | |
A reaction: The 'means of action' will presumably take care of anything we haven't thought of! Nothing quite matches the idea of 'the will' here. A twitch from the first, eating from the second, a startled jump from the third, struck by lightning from the fifth. |
21375 | Reason can be vicious, and great crimes have to be rational [Schopenhauer] |
Full Idea: Reasonable and vicious are quite consistent with each other, in fact, only through their union are great and far-reaching crimes possible. | |
From: Arthur Schopenhauer (On the Basis of Morality [1841], p.83), quoted by Christopher Janaway - Schopenhauer 7 'Against' | |
A reaction: This is opposed to Kant, who always looks wildly optimistic in his hope that high rationality entails a morally good will. Good people seem to have a fairly irrational empathy with their fellow citizens. |
7991 | Hate and lust have their roots in man's lower nature [Anon (Bhag)] |
Full Idea: Hate and lust for things of nature have their roots in man's lower nature. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 3.34) | |
A reaction: It seems outmoded now (since Freud) to label parts of human nature as 'higher' and 'lower'. I would defend the distinction, but it is not self-evident. The basis of morality is good citizenship, and parts of our nature are detrimental to that. |
21379 | Man's three basic ethical incentives are egoism, malice and compassion [Schopenhauer] |
Full Idea: Man's three fundamental ethical incentives, egoism, malice and compassion, are present in everyone in different and incredibly unequal proportions. In accordance with them, motives will operate on man and actions will ensue. | |
From: Arthur Schopenhauer (On the Basis of Morality [1841], p.192), quoted by Christopher Janaway - Schopenhauer 7 'Egoism' | |
A reaction: A well chosen trio. Kant would be shocked that he has left out duty, which is supposed to rise above such feelings. |
7988 | There is no greater good for a warrior than to fight in a just war [Anon (Bhag)] |
Full Idea: There is no greater good for a warrior than to fight in righteous war. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 2.31) | |
A reaction: What worries me now is not the urging to fight, as long as a good cause can be found, but the idea that someone should see his social role as 'warrior'. The modern 'soldier' is ready to fight, but a traditional 'warrior' is obliged to fight. |
21376 | Philosophy treats animals as exploitable things, ignoring the significance of their lives [Schopenhauer] |
Full Idea: In philosophical morals animals are mere 'things', mere means to any end whatsoever. ...Shame on such a morality, that fails to recognise the eternal essence that lives in every living thing, and shines forth with inscrutable significance from all eyes. | |
From: Arthur Schopenhauer (On the Basis of Morality [1841], p.96), quoted by Christopher Janaway - Schopenhauer 7 'Against' | |
A reaction: Good. I find Kant's theoretical indifference to animals very creepy (despite his kind attitude to them). And I also think the utilitarians are wrong to only value animals for their pain, as if any animal could be shredded for fun, if it felt no pain. |
7992 | The visible forms of nature are earth, water, fire, air, ether; mind, reason, and the sense of 'I' [Anon (Bhag)] |
Full Idea: The visible forms of nature are eight: earth, water, fire, air, ether; the mind, reason, and the sense of 'I'. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 7.4) | |
A reaction: Presumably there is an implication that there are also invisible forms. The Bhuddists launched an attack on 'I' as one of the categories. The first five appear to be Aristotle's, which must be of scholarly (and chronological) interest. |
13167 | We need the metaphysical notion of force to explain mechanics, and not just extended mass [Leibniz] |
Full Idea: Considering 'extended mass' alone was not sufficient to explain the principles of mechanics and the laws of nature, but it is necessary to make use of the notion of 'force', which is very intelligible, despite belonging in the domain of metaphysics. | |
From: Gottfried Leibniz (New system of communication of substances [1695], p.139) | |
A reaction: We may find it surprising that force is a metaphysical concept, but that is worth pondering. It is a mysterious notion within physics. Notice the emphasis on what explains, and what is intelligible. He sees Descartes's system as too passive. |
7994 | Everything, including the gods, comes from me, says Krishna [Anon (Bhag)] |
Full Idea: All the gods come from me, says Krishna. ...I am the one source of all | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 10.2/8) | |
A reaction: This seems very close to monotheism, and sounds very similar to the position that Zeus seems to occupy in later Greek religion, where he is shading off into a supreme and spiritual entity. |
7993 | Brahman is supreme, Atman his spirit in man, and Karma is the force of creation [Anon (Bhag)] |
Full Idea: Brahman is supreme, the Eternal. Atman is his Spirit in man. Karma is the force of creation, wherefrom all things have their life. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 8.3) | |
A reaction: I can't help wondering how they know all this stuff, but then I'm just a typical product of my culture. We seem to have a trinity here. Who's in charge? Is Atman just a servant? Is Karma totally under the control of Brahman? |
7997 | Only by love can men see me, know me, and come to me, says Krishna [Anon (Bhag)] |
Full Idea: Only by love can men see me, and know me, and come unto me, says Krishna | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 11.54) | |
A reaction: There seems to be a paradox here, as it is unclear how you can love Krishna, if you have not already seen him in some way. This is another paradox of fideism - that faith cannot possibly be the first step in a religion, as faith needs a target. |
7998 | The three gates of hell are lust, anger and greed [Anon (Bhag)] |
Full Idea: Three are the gates of this hell, the death of the soul: the gate of lust, the gate of wrath, and the gate of greed. Let a man shun the three. | |
From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 16.21) | |
A reaction: Anyone who wishes to procreate, champion justice, and make a living, has to pursue all three. Wisdom consists of pursuing the three appropriately, not in shunning them. How did this bizarre puritanism ever come to grip the human race? |