16 ideas
| 1564 | True and false statements can use exactly the same words [Anon (Diss)] |
| Full Idea: There is no difference between a true statement and a false statement, because they can use exactly the same words. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §4) |
| 20100 | Classical liberalism seeks freedom of opinion, of private life, of expression, and of property [Micklethwait/Wooldridge] |
| Full Idea: The classical liberals agreed on a basic list of freedoms: of opinion (including religion), of private life, of expression, and of property | |
| From: Micklethwait,J/Wooldridge,A (The Fourth Revolution [2014], 9) | |
| A reaction: Mill is main articulator of this. Modern neo-liberals focus on economic freedom. Neither of them seem to make freedom of opportunity central, though I suspect our modern Liberal Party would. |
| 1559 | Thracians think tattooing adds to a girl's beauty, but elsewhere it is a punishment [Anon (Diss)] |
| Full Idea: Thracians think that tattooing enhances a girl's beauty, whereas for everyone else tattooing is a punishment for a crime. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §2) |
| 1561 | Anything can be acceptable in some circumstances and unacceptable in others [Anon (Diss)] |
| Full Idea: Anything can be acceptable under the right circumstances, and unacceptable under the wrong circumstances. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §2) |
| 1560 | Lydians prostitute their daughters to raise a dowery, but no Greek would marry such a girl [Anon (Diss)] |
| Full Idea: The Lydians find it acceptable for their daughters to work as prostitutes to raise money for getting married, but no one in Greece would be prepared to marry such a girl. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §2) |
| 1567 | How could someone who knows everything fail to act correctly? [Anon (Diss)] |
| Full Idea: If someone knows the nature of everything, how could he fail to be able also to act correctly in every case? | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §8) |
| 1563 | Every apparent crime can be right in certain circumstances [Anon (Diss), by PG] |
| Full Idea: It can be right, in certain circumstances, to steal, to break a solemn promise, to rob temples, and even (as Orestes did) to murder one's nearest and dearest. | |
| From: report of Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §3) by PG - Db (ideas) | |
| A reaction: Not sure about the last one! I suppose you can justify any hideousness if the fate of the universe depends on it. It must be better to die than the perform certain extreme deeds. |
| 1562 | It is right to lie to someone, to get them to take medicine they are reluctant to take [Anon (Diss)] |
| Full Idea: It is right to lie to your parents, in order to get them to take a good medicine they are reluctant to take. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §3) | |
| A reaction: I dread to think what the medicines were which convinced the writer of this. A rule such as this strikes me as dangerous. Justifiable in extreme cases. House on fire etc. |
| 1566 | The first priority in elections is to vote for people who support democracy [Anon (Diss)] |
| Full Idea: A lottery is not democratic, because every state contains people who are not democratic, and if the lottery chooses them they will destroy the democracy. People should elect those who are observed to favour democracy. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §7) |
| 20097 | The welfare state aims at freedom from want, and equality of opportunity [Micklethwait/Wooldridge] |
| Full Idea: In the classical liberal tradition freedom meant freedom from external control, and equality meant equality before the law. In the welfare state (of Beatrice Webb) freedom was reinterpreted as freedom from want, and equality as equality of opportunity. | |
| From: Micklethwait,J/Wooldridge,A (The Fourth Revolution [2014], 3) | |
| A reaction: The authors call this the 'third revolution' in government, after 17th century centralisation and early 19th century accountability. Tawney 1931 is the key text. |
| 20099 | For communists history is driven by the proletariat [Micklethwait/Wooldridge] |
| Full Idea: For the communists the proletariat rather than the state was the locomotive of history. | |
| From: Micklethwait,J/Wooldridge,A (The Fourth Revolution [2014], 3) | |
| A reaction: I feel increasingly reluctant to support any party which appears to mainly represent the interests of a single social class, no matter how large that class may be. An attraction of liberalism is that it makes no reference to class. |
| 20098 | Fans of economic freedom claim that capitalism is self-correcting [Micklethwait/Wooldridge] |
| Full Idea: The central laissez-faire conceit is that capitalism is a self-correcting mechanism. | |
| From: Micklethwait,J/Wooldridge,A (The Fourth Revolution [2014], 3) | |
| A reaction: This was Keynes's rather left-wing criticism of standard capitalist views. These resurfaced in the 1980s with mantras about the virtues of 'market forces'. |
| 20096 | Roman law entrenched property rights [Micklethwait/Wooldridge] |
| Full Idea: Roman law entrenched property rights. | |
| From: Micklethwait,J/Wooldridge,A (The Fourth Revolution [2014], 1 Intro) | |
| A reaction: Normally attributed to Locke, so this is a good corrective. Was the principle gradually forgotten before Locke? |
| 1565 | We learn language, and we don't know who teaches us it [Anon (Diss)] |
| Full Idea: We learn language, and we don't know who teaches us it. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §6) |
| 1868 | The world was made as much for animals as for man [Celsus] |
| Full Idea: The world was made as much for the irrational animals as for men. | |
| From: Celsus (On the True Doctrine (Against Christians) [c.178], §V) | |
| A reaction: A good remark. It seems to be a classic distortion of European Christianity that the world is made for us, and that animals only exist to fill our sandwiches. |
| 1867 | Christians presented Jesus as a new kind of logos to oppose that of the philosophers [Celsus] |
| Full Idea: Christians put forth this Jesus not only as the son of God, but as the very Logos - not the pure and holy Logos known to the philosophers, but a new kind of Logos. | |
| From: Celsus (On the True Doctrine (Against Christians) [c.178], III) |