17 ideas
| 19558 | Our own intuitions about whether we know tend to vacillate [Cohen,S] |
| Full Idea: One robust feature of our intuitions about whether we know things is that they tend to vacillate. | |
| From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
| A reaction: This strikes me as important. If we were tacit invariantists (Idea 19557) we should be able to ask ourselves whether we 'really and truly' know various things, but we can't decide. I know lots about Nietzsche in a pub, and very little in a university. |
| 19561 | We shouldn't jump too quickly to a contextualist account of claims to know [Cohen,S] |
| Full Idea: Maybe contextualists are too quick to appeal to our conflicting intuitions regarding knowledge. | |
| From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
| A reaction: An important point (from Earl Conee). I thoroughly approve of contextualism, but the whole status of whether a witness or a teacher knows what they are talking about is in danger of collapsing into relativism. This is what peer review is all about. |
| 19563 | The context sensitivity of knowledge derives from its justification [Cohen,S] |
| Full Idea: On my own view, the context sensivity of knowledge is inherited from one of its components, i.e. justification. | |
| From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
| A reaction: That sounds right, and it reinforces the idea that 'justification' is a more important epistemological concept than 'knowledge'. 'Am I justified in believing p?' Answer: 'it depends how well you have researched it'. |
| 19560 | Contextualism is good because it allows knowledge, but bad because 'knowing' is less valued [Cohen,S] |
| Full Idea: Contextualism is a 'good news, bad news' theory. The good news is that we have lots of knowledge and many surfaces are 'flat'; the bad news is that knowledge and flatness are not all they were cracked up to be. | |
| From: Stewart Cohen (Contextualism Defended (and reply) [2005], 3) | |
| A reaction: That is exactly my position. I lost all interest in whether someone precisely 'knows' or 'does not know' something a long time ago (even in scientific or forensic contexts). In the case of flatness the case is even more obvious. |
| 19559 | Contextualists slightly concede scepticism, but only in extremely strict contexts [Cohen,S] |
| Full Idea: Contextualism concedes that there is some truth to skepticism, but contains the damage by holding that skeptical claims are true only relative to atypically strict contexts. | |
| From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
| A reaction: My attitude to scepticism is that everything we ever affirm should have a footnote saying '...but you never know...', and it should then be ignored. In the strictest context everything is doubted simultaneously (including language), and that is paralysis. |
| 8239 | If the King likes music then there is hope for the state [Mengzi (Mencius)] |
| Full Idea: If the King has a great fondness for music, then perhaps there is hope for the state of Ch'i. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
| A reaction: This seems to be Shakespeare's attitude to music as well. The general idea must be that love of music requires a selfless state of mind, where the mind revels in the beauty of something outside of itself. Respect is the desirable result. |
| 23398 | Human nature is naturally compassionate and good (as a 'sprout'), but people may not be good [Mengzi (Mencius), by Norden] |
| Full Idea: Mengzi does not claim that humans are innately good; he claims that human nature is innately good. …He says that 'the heart of compassion' (manifested when anyone sees a child about to fall into a well) is the 'sprout of benevolence'. | |
| From: report of Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE]) by Bryan van Norden - Intro to Classical Chinese Philosophy 6.II | |
| A reaction: There is a nice distinction here between the 'sprout' of human nature and the finished product. Seeds have the potential to produce tall healthy plants, but circumstances can warp them. |
| 23400 | Righteousness is extending the unthinkable, to reveal what must be done [Mengzi (Mencius)] |
| Full Idea: People all have things they will not do. To extend this reaction to that which they will do is righteousness. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 7B31), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.IV | |
| A reaction: Very nice! Kekes points out the enormous importance of unthinkable deeds. Depravity is when the unthinkable gradually begins to look possible, which is probably a social phenomenon, a creeping cancer in a culture. |
| 23399 | Each correct feeling relies on an underlying virtue [Mengzi (Mencius)] |
| Full Idea: The heart of compassion is benevolence. The heart of disdain is righteousness. The heart of respect is propriety. The heart of approval and disapproval is wisdom. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 6A6), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.III | |
| A reaction: 'Disdain' seems to be the response to anyone who is disrespectful. Note that wisdom concerns judgements. Respect seems to be more of a social convention than an actual concern for others. |
| 8235 | Should a coward who ran fifty paces from a battle laugh at another who ran a hundred? [Mengzi (Mencius)] |
| Full Idea: If two soldiers were fleeing from a battle, and one stopped after a hundred paces and the other stopped after a fifty paces, what would you think if the latter, as one who only ran fifty paces, were to laugh at the former who ran a hundred? | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.3) | |
| A reaction: A nice illustration, in my view, of the universality of truths about human virtue. In no culture would this laughter be appropriate. Nevertheless, there must be degrees of dishonour. Better to flee than join in with the likely winners. |
| 8240 | A true king shares his pleasure with the people [Mengzi (Mencius)] |
| Full Idea: If you shared your enjoyment of music or of hunting with the people, you would be a true King. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
| A reaction: I suspect that this is a great truth for dictators and traditional monarchs. One pictures the successful ones attending public entertainments, and allowing the public to see their own. Tyrants keep entertainment private. Nero is a counterexample! |
| 8237 | Extend the treatment of the old and young in your family to the rest of society [Mengzi (Mencius)] |
| Full Idea: Treat the aged of your own family in a manner befitting their venerable age and extend this treatment to the aged of other families. Treat your own young in a manner befitting their tender age, and extend this to the young of other families. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
| A reaction: This seems to me to articulate the ideal of communitarianism very nicely. Morality is not just about healthy adults in war and peace. It must include the children and the old. The values of the family are above the values of contracts and calculations. |
| 8241 | Only put someone to death if the whole population believes it is deserved [Mengzi (Mencius)] |
| Full Idea: When close attendants say a man deserves death, do not listen; when all the councillors say so, do not listen; when everyone says so, have the case investigated. If he is guilty, put him to death; he was put to death by the whole country. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.7) | |
| A reaction: The jury system is a gesture in this direction. Compare Idea 95. In Mencius's time, no doubt, everyone believed that capital punishment was sometimes right. Nowadays, when many people (e.g. me) reject it, the procedure won't work. |
| 8238 | Seeking peace through war is like looking for fish up a tree [Mengzi (Mencius)] |
| Full Idea: Your desire to extend your territory by war, in order to bring peace, is like looking for fish by climbing a tree. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
| A reaction: Mencius had a flair for analogies. Just occasionally I suppose he might be wrong on this point, but I would think that experiments in the laboratory of history have shown that he is right in nearly all cases. |
| 8236 | Avoid the animals you are going to eat, as it is hard once you have got to know them [Mengzi (Mencius)] |
| Full Idea: Once a gentleman has seen animals alive, he cannot bear to see them die, and once having heard their cry, he cannot bear to eat their flesh. That is why the gentleman keeps his distance from the kitchen. | |
| From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
| A reaction: If you applied this to a Gestapo officer and his victims, it would obviously be the epitome of wickedness. But it is complex. Compassion is expected when we encounter suffering, but we are not obliged to seek out suffering. Or are we? |
| 1748 | Archelaus was the first person to say that the universe is boundless [Archelaus, by Diog. Laertius] |
| Full Idea: Archelaus was the first person to say that the universe is boundless. | |
| From: report of Archelaus (fragments/reports [c.450 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.Ar.3 |
| 5989 | Archelaus said life began in a primeval slime [Archelaus, by Schofield] |
| Full Idea: Archelaus wrote that life on Earth began in a primeval slime. | |
| From: report of Archelaus (fragments/reports [c.450 BCE]) by Malcolm Schofield - Archelaus | |
| A reaction: This sounds like a fairly clearcut assertion of the production of life by evolution. Darwin's contribution was to propose the mechanism for achieving it. We should honour the name of Archelaus for this idea. |