73 ideas
19693 | There is practical wisdom (for action), and theoretical wisdom (for deep understanding) [Aristotle, by Whitcomb] |
Full Idea: Aristotle takes wisdom to come in two forms, the practical and the theoretical, the former of which is good judgement about how to act, and the latter of which is deep knowledge or understanding. | |
From: report of Aristotle (works [c.330 BCE]) by Dennis Whitcomb - Wisdom Intro | |
A reaction: The interesting question is then whether the two are connected. One might be thoroughly 'sensible' about action, without counting as 'wise', which seems to require a broader view of what is being done. Whitcomb endorses Aristotle on this idea. |
1575 | For Aristotle logos is essentially the ability to talk rationally about questions of value [Roochnik on Aristotle] |
Full Idea: For Aristotle logos is the ability to speak rationally about, with the hope of attaining knowledge, questions of value. | |
From: comment on Aristotle (works [c.330 BCE]) by David Roochnik - The Tragedy of Reason p.26 |
1589 | Aristotle is the supreme optimist about the ability of logos to explain nature [Roochnik on Aristotle] |
Full Idea: Aristotle is the great theoretician who articulates a vision of a world in which natural and stable structures can be rationally discovered. His is the most optimistic and richest view of the possibilities of logos | |
From: comment on Aristotle (works [c.330 BCE]) by David Roochnik - The Tragedy of Reason p.95 |
8200 | Aristotelian definitions aim to give the essential properties of the thing defined [Aristotle, by Quine] |
Full Idea: A real definition, according to the Aristotelian tradition, gives the essence of the kind of thing defined. Man is defined as a rational animal, and thus rationality and animality are of the essence of each of us. | |
From: report of Aristotle (works [c.330 BCE]) by Willard Quine - Vagaries of Definition p.51 | |
A reaction: Compare Idea 4385. Personally I prefer the Aristotelian approach, but we may have to say 'We cannot identify the essence of x, and so x cannot be defined'. Compare 'his mood was hard to define' with 'his mood was hostile'. |
4385 | Aristotelian definition involves first stating the genus, then the differentia of the thing [Aristotle, by Urmson] |
Full Idea: For Aristotle, to give a definition one must first state the genus and then the differentia of the kind of thing to be defined. | |
From: report of Aristotle (works [c.330 BCE]) by J.O. Urmson - Aristotle's Doctrine of the Mean p.157 | |
A reaction: Presumably a modern definition would just be a list of properties, but Aristotle seeks the substance. How does he define a genus? - by placing it in a further genus? |
17749 | Post proved the consistency of propositional logic in 1921 [Walicki] |
Full Idea: A proof of the consistency of propositional logic was given by Emil Post in 1921. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], History E.2.1) |
17765 | Propositional language can only relate statements as the same or as different [Walicki] |
Full Idea: Propositional language is very rudimentary and has limited powers of expression. The only relation between various statements it can handle is that of identity and difference. As are all the same, but Bs can be different from As. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 7 Intro) | |
A reaction: [second sentence a paraphrase] In predicate logic you could represent two statements as being the same except for one element (an object or predicate or relation or quantifier). |
17764 | Boolean connectives are interpreted as functions on the set {1,0} [Walicki] |
Full Idea: Boolean connectives are interpreted as functions on the set {1,0}. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 5.1) | |
A reaction: 1 and 0 are normally taken to be true (T) and false (F). Thus the functions output various combinations of true and false, which are truth tables. |
17752 | The empty set is useful for defining sets by properties, when the members are not yet known [Walicki] |
Full Idea: The empty set is mainly a mathematical convenience - defining a set by describing the properties of its members in an involved way, we may not know from the very beginning what its members are. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 1.1) |
17753 | The empty set avoids having to take special precautions in case members vanish [Walicki] |
Full Idea: Without the assumption of the empty set, one would often have to take special precautions for the case where a set happened to contain no elements. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 1.1) | |
A reaction: Compare the introduction of the concept 'zero', where special precautions are therefore required. ...But other special precautions are needed without zero. Either he pays us, or we pay him, or ...er. Intersecting sets need the empty set. |
17759 | Ordinals play the central role in set theory, providing the model of well-ordering [Walicki] |
Full Idea: Ordinals play the central role in set theory, providing the paradigmatic well-orderings. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 2.3) | |
A reaction: When you draw the big V of the iterative hierarchy of sets (built from successive power sets), the ordinals are marked as a single line up the middle, one ordinal for each level. |
13282 | Aristotle relativises the notion of wholeness to different measures [Aristotle, by Koslicki] |
Full Idea: Aristotle proposes to relativise unity and plurality, so that a single object can be both one (indivisible) and many (divisible) simultaneously, without contradiction, relative to different measures. Wholeness has degrees, with the strength of the unity. | |
From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 7.2.12 | |
A reaction: [see Koslicki's account of Aristotle for details] As always, the Aristotelian approach looks by far the most promising. Simplistic mechanical accounts of how parts make wholes aren't going to work. We must include the conventional and conceptual bit. |
17741 | To determine the patterns in logic, one must identify its 'building blocks' [Walicki] |
Full Idea: In order to construct precise and valid patterns of arguments one has to determine their 'building blocks'. One has to identify the basic terms, their kinds and means of combination. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], History Intro) | |
A reaction: A deceptively simple and important idea. All explanation requires patterns and levels, and it is the idea of building blocks which makes such things possible. It is right at the centre of our grasp of everything. |
4730 | For Aristotle, the subject-predicate structure of Greek reflected a substance-accident structure of reality [Aristotle, by O'Grady] |
Full Idea: Aristotle apparently believed that the subject-predicate structure of Greek reflected the substance-accident nature of reality. | |
From: report of Aristotle (works [c.330 BCE]) by Paul O'Grady - Relativism Ch.4 | |
A reaction: We need not assume that Aristotle is wrong. It is a chicken-and-egg. There is something obvious about subject-predicate language, if one assumes that unified objects are part of nature, and not just conventional. |
17747 | A 'model' of a theory specifies interpreting a language in a domain to make all theorems true [Walicki] |
Full Idea: A specification of a domain of objects, and of the rules for interpreting the symbols of a logical language in this domain such that all the theorems of the logical theory are true is said to be a 'model' of the theory. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], History E.1.3) | |
A reaction: The basic ideas of this emerged 1915-30, but it needed Tarski's account of truth to really get it going. |
17748 | The L-S Theorem says no theory (even of reals) says more than a natural number theory [Walicki] |
Full Idea: The L-S Theorem is ...a shocking result, since it implies that any consistent formal theory of everything - even about biology, physics, sets or the real numbers - can just as well be understood as being about natural numbers. It says nothing more. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], History E.2) | |
A reaction: Illuminating. Particularly the point that no theory about the real numbers can say anything more than a theory about the natural numbers. So the natural numbers contain all the truths we can ever express? Eh????? |
17761 | A compact axiomatisation makes it possible to understand a field as a whole [Walicki] |
Full Idea: Having such a compact [axiomatic] presentation of a complicated field [such as Euclid's], makes it possible to relate not only to particular theorems but also to the whole field as such. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 4.1) |
17763 | Axiomatic systems are purely syntactic, and do not presuppose any interpretation [Walicki] |
Full Idea: Axiomatic systems, their primitive terms and proofs, are purely syntactic, that is, do not presuppose any interpretation. ...[142] They never address the world directly, but address a possible semantic model which formally represents the world. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 4.1) |
17757 | Members of ordinals are ordinals, and also subsets of ordinals [Walicki] |
Full Idea: Every member of an ordinal is itself an ordinal, and every ordinal is a transitive set (its members are also its subsets; a member of a member of an ordinal is also a member of the ordinal). | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 2.3) |
17755 | Ordinals are the empty set, union with the singleton, and any arbitrary union of ordinals [Walicki] |
Full Idea: The collection of ordinals is defined inductively: Basis: the empty set is an ordinal; Ind: for an ordinal x, the union with its singleton is also an ordinal; and any arbitrary (possibly infinite) union of ordinals is an ordinal. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 2.3) | |
A reaction: [symbolism translated into English] Walicki says they are called 'ordinal numbers', but are in fact a set. |
17756 | The union of finite ordinals is the first 'limit ordinal'; 2ω is the second... [Walicki] |
Full Idea: We can form infinite ordinals by taking unions of ordinals. We can thus form 'limit ordinals', which have no immediate predecessor. ω is the first (the union of all finite ordinals), ω + ω = sω is second, 3ω the third.... | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 2.3) |
17760 | Two infinite ordinals can represent a single infinite cardinal [Walicki] |
Full Idea: There may be several ordinals for the same cardinality. ...Two ordinals can represent different ways of well-ordering the same number (aleph-0) of elements. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 2.3) | |
A reaction: This only applies to infinite ordinals and cardinals. For the finite, the two coincide. In infinite arithmetic the rules are different. |
17758 | Ordinals are transitive sets of transitive sets; or transitive sets totally ordered by inclusion [Walicki] |
Full Idea: An ordinal can be defined as a transitive set of transitive sets, or else, as a transitive set totally ordered by set inclusion. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 2.3) |
17762 | In non-Euclidean geometry, all Euclidean theorems are valid that avoid the fifth postulate [Walicki] |
Full Idea: Since non-Euclidean geometry preserves all Euclid's postulates except the fifth one, all the theorems derived without the use of the fifth postulate remain valid. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 4.1) |
17754 | Inductive proof depends on the choice of the ordering [Walicki] |
Full Idea: Inductive proof is not guaranteed to work in all cases and, particularly, it depends heavily on the choice of the ordering. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], 2.1.1) | |
A reaction: There has to be an well-founded ordering for inductive proofs to be possible. |
13276 | The unmoved mover and the soul show Aristotelian form as the ultimate mereological atom [Aristotle, by Koslicki] |
Full Idea: Aristotle's discussion of the unmoved mover and of the soul confirms the suspicion that form, when it is not thought of as the object represented in a definition, plays the role of the ultimate mereological atom within his system. | |
From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 6.6 | |
A reaction: Aristotle is concerned with which things are 'divisible', and he cites these two examples as indivisible, but they may be too unusual to offer an actual theory of how Aristotle builds up wholes from atoms. He denies atoms in matter. |
13277 | The 'form' is the recipe for building wholes of a particular kind [Aristotle, by Koslicki] |
Full Idea: Thus in Aristotle we may think of an object's formal components as a sort of recipe for how to build wholes of that particular kind. | |
From: report of Aristotle (works [c.330 BCE]) by Kathrin Koslicki - The Structure of Objects 7.2.5 | |
A reaction: In the elusive business of pinning down what Aristotle means by the crucial idea of 'form', this analogy strikes me as being quite illuminating. It would fit DNA in living things, and the design of an artifact. |
17742 | Scotus based modality on semantic consistency, instead of on what the future could allow [Walicki] |
Full Idea: The link between time and modality was severed by Duns Scotus, who proposed a notion of possibility based purely on the notion of semantic consistency. 'Possible' means for him logically possible, that is, not involving contradiction. | |
From: Michal Walicki (Introduction to Mathematical Logic [2012], History B.4) |
5991 | For Aristotle, knowledge is of causes, and is theoretical, practical or productive [Aristotle, by Code] |
Full Idea: Aristotle thinks that in general we have knowledge or understanding when we grasp causes, and he distinguishes three fundamental types of knowledge - theoretical, practical and productive. | |
From: report of Aristotle (works [c.330 BCE]) by Alan D. Code - Aristotle | |
A reaction: Productive knowledge we tend to label as 'knowing how'. The centrality of causes for knowledge would get Aristotle nowadays labelled as a 'naturalist'. It is hard to disagree with his three types, though they may overlap. |
11239 | The notion of a priori truth is absent in Aristotle [Aristotle, by Politis] |
Full Idea: The notion of a priori truth is conspicuously absent in Aristotle. | |
From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.5 | |
A reaction: Cf. Idea 11240. |
23312 | Aristotle is a rationalist, but reason is slowly acquired through perception and experience [Aristotle, by Frede,M] |
Full Idea: Aristotle is a rationalist …but reason for him is a disposition which we only acquire over time. Its acquisition is made possible primarily by perception and experience. | |
From: report of Aristotle (works [c.330 BCE]) by Michael Frede - Aristotle's Rationalism p.173 | |
A reaction: I would describe this process as the gradual acquisition of the skill of objectivity, which needs the right knowledge and concepts to evaluate new experiences. |
16111 | Aristotle wants to fit common intuitions, and therefore uses language as a guide [Aristotle, by Gill,ML] |
Full Idea: Since Aristotle generally prefers a metaphysical theory that accords with common intuitions, he frequently relies on facts about language to guide his metaphysical claims. | |
From: report of Aristotle (works [c.330 BCE]) by Mary Louise Gill - Aristotle on Substance Ch.5 | |
A reaction: I approve of his procedure. I take intuition to be largely rational justifications too complex for us to enunciate fully, and language embodies folk intuitions in its concepts (especially if the concepts occur in many languages). |
16971 | Plato says sciences are unified around Forms; Aristotle says they're unified around substance [Aristotle, by Moravcsik] |
Full Idea: Plato's unity of science principle states that all - legitimate - sciences are ultimately about the Forms. Aristotle's principle states that all sciences must be, ultimately, about substances, or aspects of substances. | |
From: report of Aristotle (works [c.330 BCE], 1) by Julius Moravcsik - Aristotle on Adequate Explanations 1 |
11243 | Aristotelian explanations are facts, while modern explanations depend on human conceptions [Aristotle, by Politis] |
Full Idea: For Aristotle things which explain (the explanantia) are facts, which should not be associated with the modern view that says explanations are dependent on how we conceive and describe the world (where causes are independent of us). | |
From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 2.1 | |
A reaction: There must be some room in modern thought for the Aristotelian view, if some sort of robust scientific realism is being maintained against the highly linguistic view of philosophy found in the twentieth century. |
3320 | Aristotle's standard analysis of species and genus involves specifying things in terms of something more general [Aristotle, by Benardete,JA] |
Full Idea: The standard Aristotelian doctrine of species and genus in the theory of anything whatever involves specifying what the thing is in terms of something more general. | |
From: report of Aristotle (works [c.330 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.10 |
12000 | Aristotle regularly says that essential properties explain other significant properties [Aristotle, by Kung] |
Full Idea: The view that essential properties are those in virtue of which other significant properties of the subjects under investigation can be explained is encountered repeatedly in Aristotle's work. | |
From: report of Aristotle (works [c.330 BCE]) by Joan Kung - Aristotle on Essence and Explanation IV | |
A reaction: What does 'significant' mean here? I take it that the significant properties are the ones which explain the role, function and powers of the object. |
18658 | The 'Kantian' self steps back from commitment to its social situation [Kymlicka] |
Full Idea: The 'Kantian' view of the self strongly defends the view that the self is prior to its socially given roles and relationships, and is free only if it is capable of holding these features of its social situation at a distance, and judging them by reason. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 6.3) | |
A reaction: There is no correct answer here, because I am capable of Kantian distancing, and also capable of submersing myself in the social constructions around me. If society fosters rebellion (1810s, 1960s) then we become more Kantian. |
23300 | Aristotle and the Stoics denied rationality to animals, while Platonists affirmed it [Aristotle, by Sorabji] |
Full Idea: Aristotle, and also the Stoics, denied rationality to animals. …The Platonists, the Pythagoreans, and some more independent Aristotelians, did grant reason and intellect to animals. | |
From: report of Aristotle (works [c.330 BCE]) by Richard Sorabji - Rationality 'Denial' | |
A reaction: This is not the same as affirming or denying their consciousness. The debate depends on how rationality is conceived. |
11240 | The notion of analytic truth is absent in Aristotle [Aristotle, by Politis] |
Full Idea: The notion of analytic truth is conspicuously absent in Aristotle. | |
From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.5 | |
A reaction: Cf. Idea 11239. |
6559 | Aristotle never actually says that man is a rational animal [Aristotle, by Fogelin] |
Full Idea: To the best of my knowledge (and somewhat to my surprise), Aristotle never actually says that man is a rational animal; however, he all but says it. | |
From: report of Aristotle (works [c.330 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.1 | |
A reaction: When I read this I thought that this database would prove Fogelin wrong, but it actually supports him, as I can't find it in Aristotle either. Descartes refers to it in Med.Two. In Idea 5133 Aristotle does say that man is a 'social being'. But 22586! |
18650 | Teleological theories give the good priority over concern for people [Kymlicka] |
Full Idea: Teleological theories take concern for the good (e.g. freedom or utility) as fundamental, and concern for people as derivative. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.4.a.ii) | |
A reaction: There's a nice fundamental question with which to begin a discussion of value: which matters most - abstract values, or individual people? Placing a collective of people first (Stalinism?) seems to fall between them. |
18664 | Maybe the particularist moral thought of women is better than the impartial public thinking of men [Kymlicka] |
Full Idea: There is a significant strand of contemporary feminism which argues that we should take seriously women's different morality. ...The particularistic thought women employ is a better morality than the impartial thought men employ in the public sphere. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 7.3) | |
A reaction: I had taken Particularism to be an offshoot of virtue theory, as promulgated by Jonathan Dancy. Evidently the influence of feminism is strong. Personally I think the world would be a better place if it was run by women. |
18626 | One view says start with equality, and infer equal weight to interests, and hence maximum utility [Kymlicka] |
Full Idea: The first main argument for utilitarianism is that people matter equally, and hence each person's interests should be given equal weight, and hence morally right acts will maximise utility. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.4.a) | |
A reaction: The point is that this starts from the aim of equality, and infers maximum utility as its consequence. Equality has a primitive value. Whenever you dig down to a primitive value in a theory, I just find myself puzzled. What can justify basic equality? |
18627 | A second view says start with maximising the good, implying aggregation, and hence equality [Kymlicka] |
Full Idea: The second main argument for utilitarianism defines the right in terms of maximising the good, which leads to the utilitarian aggregation standard, which as a mere consequence treats people's interests equally. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.4.b) | |
A reaction: This takes maximum good as a primitive, and arrives at equality as the way to achieve it. So which is more morally fundamental, a maximum of goodness, or human equality? Kymlicka says this idea is too impersonal. |
18624 | Utilitarianism is not a decision-procedure; choice of the best procedure is an open question [Kymlicka] |
Full Idea: Utilitarianism is essentially a 'standard of rightness', not a 'decision-procedure'. ...It is an open question whether we should employ a utilitarian decision-procedure - indeed, this question itself is to be answered by examining its consequences. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.3.b) | |
A reaction: The point is that the aim is to maximise happiness, and you might do that by just maximising baked bean consumption, and not even thinking about happiness. This idea is labelled 'indirect utilitarianism'. Happiness does seem to be a by-product. |
18625 | To maximise utility should we double the population, even if life somewhat deteriorates? [Kymlicka] |
Full Idea: Morally, should we double the population, even if it means reducing each person's welfare by almost half (since that will still increase overall utility)? | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.4.b) | |
A reaction: [He cites Derek Parfit for this] The key word is 'almost', which ensures a small increase in overall utility. I think this is a particularly good objection to utilitarianism, which aims to maximise an abstraction called 'utility'. |
18638 | The difference principles says we must subsidise the costs of other people's choices [Kymlicka] |
Full Idea: The difference principle does not make any distinction between chosen and unchosen inequalities, ....but the difference principle requires that some people subsidise the costs of other people's choices. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 3.3.b.2) | |
A reaction: We do this in education, allowing people to study things in which we can see little point. We subsidise public ceremonies which strike us as ridiculous. |
18635 | Social contract theories are usually rejected because there never was such a contract [Kymlicka] |
Full Idea: Social contract theories have all been subjected to the same criticism - that there never was such a state of nature, or such a contract. Hence neither citizens nor government are bound by it. Contracts only create obligations if they are actually agreed. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 3.3) | |
A reaction: Even if they have been agreed in the past, why should subsequent generations be bound to them? Modern Germans aren't bound by their grandparents' oaths of allegiance to fascism. |
18630 | Utilitarianism is no longer a distinctive political position [Kymlicka] |
Full Idea: Modern utilitarianism, despite its radical heritage, no longer defines a distinctive political position. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.6) | |
A reaction: This is his final sentence on the topic. I suppose utilitarianism exists as a moral theory at too high a level of generality to count as a political theory. |
18623 | The quest of the general good is partly undermined by people's past entitlements [Kymlicka] |
Full Idea: The existence of past entitlements on the part of particular people partially pre-empts, or constrains, the utilitarian quest to maximise the general good. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.3.a) | |
A reaction: In other words, there is never a clean slate in politics (except in some hideously violent revolution). You might be able to justify to someone a withdrawal of their past entitlements. E.g. confiscating a stolen painting that was bought in ignorance. |
18628 | We shouldn't endorse preferences which reject equality, and show prejudice and selfishness [Kymlicka] |
Full Idea: Equality should enter into the very formation of our preferences. ....Prejudiced and selfish preferences should be excluded from the start, for they already reflect a failure to show equal consideration. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.5.b) | |
A reaction: This is meant to block utilitarian summing of preferences like racism, but it feels like a rather desperate attempt to get righteous liberal values in at the beginning, where they can't be questioned. How can you justify equal respect and treatment? |
18629 | Using utilitarian principles to make decisions encourages cold detachment from people [Kymlicka] |
Full Idea: Acting directly on utilitarian grounds is counter-productive, for it encourages a contingent and detached attitude towards what should be whole-hearted personal and political commitments. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.7) | |
A reaction: I've always seen this as an objection to utilitarianism, but I now see that it is only an objection to the decision procedure. We should be warm-hearted and committed, in the knowledge that this will increase benefits to all. Hm. A bit schizoid. |
18637 | Utilitarianism is irrational if it tells you to trade in your rights and resources just for benefits [Kymlicka] |
Full Idea: Utilitarianism is an irrational choice, for it is rational to ensure your basic rights and resources are protected, even if you thereby lessen your chance of receiving benefits above and beyond the basic goods that you seek to protect. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 3.3) | |
A reaction: [He's discussing Rawls] Utilitarians would obviously respond to this by saying that the rights and resources are needed to protect future benefits, so it would be short-termism to trade them in now. |
18663 | Modern liberalism has added personal privacy to our personal social lives [Kymlicka] |
Full Idea: Modern liberalism is concerned not only to protect the private sphere of social life, but also to carve out a realm within the private sphere where individuals can have privacy. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 7.2.b) | |
A reaction: Interestingly, he associates this development with the romantic movement, which designated social interaction as public and political, creating a need for true privacy. Privacy is the blessing and blight of the modern world. |
18632 | Liberalism tends to give priority to basic liberties [Kymlicka] |
Full Idea: One way of differentiating liberalism is that it gives priority to the basic liberties. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 3.1.b) | |
A reaction: [He is citing Rawls for this] This is not the same as extreme libertarianism, which makes liberty the only priority. The issue would be over which liberties count as 'basic'. Taxation would be a good test case. |
18656 | Marxists say liberalism is unjust, because it allows exploitation in the sale of labour [Kymlicka] |
Full Idea: The fundamental flaw of liberal justice, Marxists claim, is that it licences the continuation of the worker by the capitalist, since it licences the buying and selling labour. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 5.2.a) | |
A reaction: I can't see that all sale of labour is exploitation, if (for example) the wage paid was extremely high (maybe even higher than the employer's wage, which is possible). So exploitation involves something more. |
18659 | The 'Kantian' view of the self misses the way it is embedded or situated in society [Kymlicka] |
Full Idea: Communitarians believe that the 'Kantian' view of the self is false, because it ignores the fact that the self is 'embedded' or 'situated' in existing social practices, so that we cannot always stand back and opt out of them. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 6.3) | |
A reaction: [Hegel and Charles Taylor 1979 seem to be the sources for this] I have several times been told that I am so typical of the culture I arose in that it is almost comical. This was quite disconcerting, but I got used to it, and now I love it. |
18660 | Communitarians say we should pay more attention to our history [Kymlicka] |
Full Idea: Communitarians like to say that political theory should pay more attention to the history of each culture. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 6.4.c) | |
A reaction: I like this. Kylicka says communitarians tend not to do this, partly because history might reveal an unpleasant basis for present society (such as English country house life benefiting from slavery). The ignorance of history among politicians appals me. |
18657 | Communitarian states only encourage fairly orthodox ideas of the good life [Kymlicka] |
Full Idea: A communitarian state can and should encourage people to adopt conceptions of the good that conform to the community's way of life, while discouraging conceptions of the good that conflict with it. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 6.2) | |
A reaction: This is the conservative aspect of communitarianism which many people (notably liberals) find uncongenial. This conservatism is implicit in Aristotle's account of virtue. I have become more conservative to accommodate it. |
18649 | If everyone owned himself, that would prevent slavery [Kymlicka] |
Full Idea: The best way to prevent enslavement of one person to another is to give each person ownership over himself. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 4.2.c) | |
A reaction: [The idea comes from Nozick, but Kymlicka is assessing how it should be understood] The best way to block any social evil like slavery is to make it unthinkable. Legislation is second best. Presumably I could sell myself into slavery (like Faust)? |
18640 | Libertarians like the free market, but they also think that the free market is just [Kymlicka] |
Full Idea: Not everyone who favours the free market is a libertarian, for they do not all share the libertarian view that the free market is inherently just. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 4.1.a) | |
A reaction: Illuminating. It would appear that exploitation is possible within a strictly free market, so it seems unlikely that free markets are inherently just (unless you don't acknowledge that 'exploitation' is wrong). |
18651 | The most valuable liberties to us need not be the ones with the most freedom [Kymlicka] |
Full Idea: Different liberties promote different interests for many different reasons, and there is no reason to assume that the liberties which are most valuable to us are the ones with the most freedom. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.4.a.iii) | |
A reaction: As I grow older I come more and more to think that freedom is overvalued. But have you tried the other thing? We complacently take huge freedoms for granted. Be passionate about fundamental freedoms, and relaxed about the rest. |
18661 | Ancient freedom was free participation in politics, not private independence of life [Kymlicka] |
Full Idea: The liberty of the ancients was their active participation in the exercise of political power, not the peaceful enjoyment of personal independence. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 7.2.a) | |
A reaction: Interesting. It takes a feat of imagination to grasp a world where the desire for freedom to sit at home and compile a database of philosophical ideas never even crossed anyone's mind. |
18633 | Equal opportunities seems fair, because your fate is from your choices, not your circumstances [Kymlicka] |
Full Idea: The ideology of equal opportunity seems fair to many people in our society because it ensures that people's fate is determined by their choices, rather than their circumstances. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 3.2) | |
A reaction: Is it that we surmise that people have 'free will', and then engineer a situation where it can be exercised? Is it that the rest of us don't want to feel guilty when someone else's life goes awry (because it was 'their fault')? |
18634 | Equal opportunity arbitrarily worries about social circumstances, but ignores talents [Kymlicka] |
Full Idea: The prevailing view [of equal opportunity] only recognises differences in social circumstances, while ignoring differences in natural talents (or treating them as if they were a choice). This is an arbitrary limit on the theory's central intuition. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 3.2) | |
A reaction: Of course we (society) can do a lot about your social circumstances, but very little about your talents, other than to develop them or thwart them. Talented children need more than mere 'opportunity'. |
18654 | Marxists say justice is unneeded in the truly good community [Kymlicka] |
Full Idea: Marxists believe that justice, far from being the first virtue of social institutions, is something that the truly good community has no need for. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 5.1) | |
A reaction: This seems to imply that in the truly good community there are nothing but truly good individuals, which is taking social determinism to its limits. Are all the citizens of a bad community inherently bad? |
18652 | The Lockean view of freedom depends on whether you had a right to what is restricted [Kymlicka] |
Full Idea: The Lockean camp defines freedom in terms of the exercise of our rights. Whether or not a restriction decreases our freedom depends on whether or not we had a right to do the restricted thing. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 2.4.a.iii) | |
A reaction: My first instinct is to be sympathetic to this, since a detached and general notion of 'freedom' strikes me as suspect. He offers the rival 'Spenserian' view of freedom as just having the choice. |
18655 | Justice corrects social faults, but also expresses respect to individuals as ends [Kymlicka] |
Full Idea: Justice is more than a remedial virtue. It does remedy defects in social co-ordination, ...but it also expresses the respect individuals are owed as ends in themselves, not as mean's to someone's good, or even to the common good. | |
From: Will Kymlicka (Contemporary Political Philosophy (1st edn) [1990], 5.1) | |
A reaction: That is, I take it, that justice operates at two different levels in our theoretical social thinking. |
11150 | It is the mark of an educated mind to be able to entertain an idea without accepting it [Aristotle] |
Full Idea: It is the mark of an educated mind to be able to entertain an idea without accepting it. | |
From: Aristotle (works [c.330 BCE]) | |
A reaction: The epigraph on a David Chalmers website. A wonderful remark, and it should be on the wall of every beginners' philosophy class. However, while it is in the spirit of Aristotle, it appears to be a misattribution with no ancient provenance. |
3037 | Aristotle said the educated were superior to the uneducated as the living are to the dead [Aristotle, by Diog. Laertius] |
Full Idea: Aristotle was asked how much educated men were superior to those uneducated; "As much," he said, "as the living are to the dead." | |
From: report of Aristotle (works [c.330 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 05.1.11 |
8660 | There are potential infinities (never running out), but actual infinity is incoherent [Aristotle, by Friend] |
Full Idea: Aristotle developed his own distinction between potential infinity (never running out) and actual infinity (there being a collection of an actual infinite number of things, such as places, times, objects). He decided that actual infinity was incoherent. | |
From: report of Aristotle (works [c.330 BCE]) by Michèle Friend - Introducing the Philosophy of Mathematics 1.3 | |
A reaction: Friend argues, plausibly, that this won't do, since potential infinity doesn't make much sense if there is not an actual infinity of things to supply the demand. It seems to just illustrate how boggling and uncongenial infinity was to Aristotle. |
12058 | Aristotle's matter can become any other kind of matter [Aristotle, by Wiggins] |
Full Idea: Aristotle's conception of matter permits any kind of matter to become any other kind of matter. | |
From: report of Aristotle (works [c.330 BCE]) by David Wiggins - Substance 4.11.2 | |
A reaction: This is obviously crucial background information when we read Aristotle on matter. Our 92+ elements, and fixed fundamental particles, gives a quite different picture. Aristotle would discuss form and matter quite differently now. |
22729 | The concepts of gods arose from observing the soul, and the cosmos [Aristotle, by Sext.Empiricus] |
Full Idea: Aristotle said that the conception of gods arose among mankind from two originating causes, namely from events which concern the soul and from celestial phenomena. | |
From: report of Aristotle (works [c.330 BCE], Frag 10) by Sextus Empiricus - Against the Physicists (two books) I.20 | |
A reaction: The cosmos suggests order, and possible creation. What do events of the soul suggest? It doesn't seem to be its non-physical nature, because Aristotle is more of a functionalist. Puzzling. (It says later that gods are like the soul). |