31 ideas
7823 | Lucretius was rediscovered in 1417 [Grayling] |
Full Idea: Lucretius's 'De Rerum Natura' was rediscovered in 1417, after languishing forgotten for six centuries. | |
From: A.C. Grayling (What is Good? [2003], Ch.5) | |
A reaction: A wonder. Is it the greatest book of the ancient world - because it partially preserves the lost philosophy of great Democritus? |
16588 | I prefer a lack of form to mean non-existence, than to think of some quasi-existence [Augustine] |
Full Idea: I sooner judged that what lacks all form does not exist, than thought of as something in between form and nothing, neither formed nor nothing, unformed and next to nothing. | |
From: Augustine (Confessions [c.398], XII.6), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 03.1 | |
A reaction: Scholastics were struck by the contrast between this remark, and the remark of Averroes (Idea 16587) that prime matter was halfway existence. Their two great authorities disagreed! This sort of thing stimulated the revival of metaphysics. |
22979 | Three main questions seem to be whether a thing is, what it is, and what sort it is [Augustine] |
Full Idea: I am told that I can ask three sorts of questions - whether a thing is, what it is, and what sort it is. | |
From: Augustine (Confessions [c.398], X.10) | |
A reaction: This seems to be a very Aristotelian approach. I am pleased to see that what it is and what sort it is are not conflated. The first one must be its individual essence, and the second its generic essence. |
22982 | Why does joy in my mind make me happy, but joy in my memory doesn't? [Augustine] |
Full Idea: How can it be that my mind can be happy because of the joy that is in it, and yet my memory is not sad by reason of the sadness that is in it? | |
From: Augustine (Confessions [c.398], X.14) | |
A reaction: This seems to contradict his thought in Idea 22981, that memory and mind are the same. Recall seems to be a part of consciousness which is not fully wired up to the rest of the mind. |
22983 | We would avoid remembering sorrow or fear if that triggered the emotions afresh [Augustine] |
Full Idea: If we had to experience sorrow or fear every time that we mentioned these emotions, no one would be willing to speak of them. | |
From: Augustine (Confessions [c.398], X.14) | |
A reaction: Remembering the death of a loved one can trigger fresh grief, but remembering their dangerous illness from which they recovered no longer contains the feeling of fear. |
22977 | I can distinguish different smells even when I am not experiencing them [Augustine] |
Full Idea: I can distinguish the scent of lilies from that of violets, even though there is no scent at all in my nostrils. | |
From: Augustine (Confessions [c.398], X.08) | |
A reaction: Augustine has a nice introspective account of how we experience memory, and identifies lots of puzzling features. I know I can identify the smell of vinegar, but I can't bring it to mind, the way I can the appearance of roses. |
22981 | Mind and memory are the same, as shown in 'bear it in mind' or 'it slipped from mind' [Augustine] |
Full Idea: The mind and the memory are one and the same. We even call the memory the mind, for when we tell a person to remember something, we tell them to 'bear this in mind', and when we forget something 'it slipped out of my mind'. | |
From: Augustine (Confessions [c.398], X.14) | |
A reaction: This idea has become familiar in modern neuroscience, I think, presumably because we do not find distinct types of neurons for consciousness and for memory. |
22980 | Memory contains innumerable principles of maths, as well as past sense experiences [Augustine] |
Full Idea: The memory contains the innumerable principles and laws of numbers and dimensions. None of these can have been conveyed to me by the bodily senses. | |
From: Augustine (Confessions [c.398], X.12) | |
A reaction: Even if you have a fairly empirical view of the sources of mathematics (a view with which I sympathise), it must by admitted that our endless extrapolations from the sources also reside in memory. So we remember thoughts as well as experiences. |
19555 | People begin to doubt whether they 'know' when the answer becomes more significant [Conee] |
Full Idea: Fluent speakers typically become increasingly hesitant about 'knowledge' attributions as the practical significance of the right answer increases. | |
From: Earl Conee (Contextualism Contested (and reply) [2005], 'Epistemic') | |
A reaction: The standard examples of this phenomenon are in criminal investigations, and in philosophical discussions of scepticism. Simple observations I take to have maximum unshakable confidence, except in extreme global scepticism contexts. |
19557 | Maybe low knowledge standards are loose talk; people will deny that it is 'really and truly' knowledge [Conee] |
Full Idea: Maybe variable knowledge ascriptions are just loose talk. This is shown when we ask whether weakly supported knowledge is 'really' or 'truly' or 'really and truly' known. Fluent speakers have a strong inclination to doubt or deny that it is. | |
From: Earl Conee (Contextualism Contested (and reply) [2005], 'Loose') | |
A reaction: [bit compressed] Conee is suggesting the people are tacitly invariantist about knowledge (they have a fixed standard). But it may be that someone who asks 'do you really and truly know?' is raising the contextual standard. E.g. a barrister. |
19556 | Maybe knowledge has fixed standards (high, but attainable), although people apply contextual standards [Conee] |
Full Idea: It may be that all 'knowledge' attributions have the same truth conditions, but people apply contextually varying standards. The most plausible standard for truth is very high, but not unreachably high. | |
From: Earl Conee (Contextualism Contested (and reply) [2005], 'Loose') | |
A reaction: This is the 'invariantist' alternative to contextualism about knowledge. Is it a standard 'for truth'? Either it is or it isn't true, so there isn't a standard. I take the standard to concern the justification. |
22978 | Memory is so vast that I cannot recognise it as part of my mind [Augustine] |
Full Idea: The memory is a vast immeasurable sanctuary. It is part of my nature, but I cannot understand all that I am. Hence the mind is too narrow to contain itself entirely. Is the other part outside of itself, and not within it? How then can it be a part? | |
From: Augustine (Confessions [c.398], X.08) | |
A reaction: He seems to understand the mind as entirely consisting of consciousness. Nevertheless, this seems to be the first inklings of the modern externalist view of the mind. |
22984 | Without memory I could not even speak of myself [Augustine] |
Full Idea: I do not understand the power of memory that is in myself, although without it I could not even speak of myself. | |
From: Augustine (Confessions [c.398], X.16) | |
A reaction: Even if the self is not identical with memory, this idea seems to establish that memory is an essential aspect of the self. This point is neglected by those who see the self as an entity (the 'soul pearl') which persists through all experience. |
5982 | If the future does not exist, how can prophets see it? [Augustine] |
Full Idea: How do prophets see the future, if there is not a future to be seen? | |
From: Augustine (Confessions [c.398], XI.17) | |
A reaction: The answer, I suspect, is that prophets can't see the future. The prospect that the future already exists would seem to saboutage human freedom and responsibility, and point to Calvinist predestination, and even fatalism. |
22976 | Memories are preserved separately, according to category [Augustine] |
Full Idea: In memory everything is preserved separately, according to its category. | |
From: Augustine (Confessions [c.398], X.08) | |
A reaction: This strikes me as the first seeds of the idea that the mind functions by means of mental files. Our memories of cats are 'close to' or 'linked to' our memories of dogs. |
22985 | Everyone wants happiness [Augustine] |
Full Idea: Surely happiness is what everyone wants, so much so that there can be none who do not want it? | |
From: Augustine (Confessions [c.398], X.20) | |
A reaction: His concept of happiness is, of course, religious. Occasionally you meet habitual grumblers about life who give the impression that they are only happy when they are discontented. So happiness is achieving desires, not feeling good? |
7809 | In an honour code shame is the supreme punishment, and revenge is a duty [Grayling] |
Full Idea: An honour code is one in which the greatest punishment is shame, and in which revenge is a duty. | |
From: A.C. Grayling (What is Good? [2003], Ch.2) | |
A reaction: Is this really what Nietzsche wanted to revive? Shame isn't a private matter - it needs solidarity of values in the community, and contempt for dishonour, so that it becomes everyone's worst fear. |
7824 | If suicide is lawful, but assisting suicide is unlawful, powerless people are denied their rights [Grayling] |
Full Idea: An anomaly created by England's 1961 Suicide Act is that it is lawful to take one's own life, but unlawful to help anyone else to do it. This means anyone unable to commit suicide without help is denied one of their fundamental rights. | |
From: A.C. Grayling (What is Good? [2003], Ch.8) | |
A reaction: There is a difference, not really captured either by law or by reason, between tolerating an activity, and encouraging and helping it. I think the test question is "this activity is legal, but would you want your child to do it?" |
5984 | Maybe time is an extension of the mind [Augustine] |
Full Idea: I begin to wonder whether time is an extension of the mind itself. | |
From: Augustine (Confessions [c.398], XI.26) | |
A reaction: The observation that the mind creates a 'specious present' (spreading experience out over a short fraction of second) reinforces this. Personally I like David Marshall's proposal that consciousness is entirely memory, which would deny this idea. |
22888 | To be aware of time it can only exist in the mind, as memory or anticipation [Augustine, by Bardon] |
Full Idea: Augustine answers that for us to be aware of time it must exist only in the mind, …and the difference between past and future is just the difference between memory and anticipation. | |
From: report of Augustine (Confessions [c.398]) by Adrian Bardon - Brief History of the Philosophy of Time 1 'Augustine's' | |
A reaction: This is an extreme idealist view. Are we to say that the past consists only of what can be remembered, and the future only of what is anticipated? Absurd anti-realism, in my view. Where do his concepts come from, asks Le Poidevin. |
5980 | How can ten days ahead be a short time, if it doesn't exist? [Augustine] |
Full Idea: A short time ago or a short time ahead we might put at ten days, but how can anything which does not exist be either long or short? | |
From: Augustine (Confessions [c.398], XI.15) | |
A reaction: A nice question, which gets at the paradoxical nature of time very nicely. How can it be long, but non-existent? We could break the paradox by concluding '..and therefore time does exist', even though we can't see how. |
5979 | If the past is no longer, and the future is not yet, how can they exist? [Augustine] |
Full Idea: Of the three divisions of time, how can two, the past and the future, be, when the past no longer is, and the future is not yet? | |
From: Augustine (Confessions [c.398], XI.14) | |
A reaction: This is the oldest bewilderment about time, which naturally leads us to the thought that time cannot actually 'exist'. The remark implies that at least 'now' is safe, but that also succumbs to paradox pretty quickly. |
5981 | The whole of the current year is not present, so how can it exist? [Augustine] |
Full Idea: We cannot say that the whole of the current year is present, and if the whole of it is not present, the year is not present. | |
From: Augustine (Confessions [c.398], XI.15) | |
A reaction: Another nice way of presenting the paradox of time. We are in a particular year, so it has to be real. |
5978 | I know what time is, until someone asks me to explain it [Augustine] |
Full Idea: I know well enough what time is, provided that nobody asks me; but if I am asked what it is and try to explain, I am baffled. | |
From: Augustine (Confessions [c.398], XI.14) | |
A reaction: A justly famous remark, even though it adds nothing to our knowledge of time. This sort of thought pushes us towards accepting many things as axiomatic, such as time, space, identity, persons, mind. |
5983 | I disagree with the idea that time is nothing but cosmic movement [Augustine] |
Full Idea: I once heard a learned man say that time is nothing but the movement of the sun and the moon and the stars, but I do not agree. | |
From: Augustine (Confessions [c.398], XI.22) | |
A reaction: It is tempting to say that you either take time or movement as axiomatic, and describe one in terms of the other, but you are stuck unable to give the initial statement of the axiom without mentioning the second property you were saving for later. |
5977 | Heaven and earth must be created, because they are subject to change [Augustine] |
Full Idea: The fact that heaven and earth are there proclaims that they were created, for they are subject to change and variation; ..the meaning of change and variation is that something is there which was not there before. | |
From: Augustine (Confessions [c.398], XI.04) | |
A reaction: It seems possible that the underlying matter is eternal (as in various conservation laws, such as that of energy), and that all change is in the form rather than the substance. |
22887 | If God existed before creation, why would a perfect being desire to change things? [Augustine, by Bardon] |
Full Idea: If nothing existed by God before creation, then what could have happened to, or within, God that led God to decide to create the universe at that particular moment? Why would an eternal or perfect being want or need to change? | |
From: report of Augustine (Confessions [c.398]) by Adrian Bardon - Brief History of the Philosophy of Time 1 'Augustine's' | |
A reaction: I suppose you could reply that change is superior to stasis, but then why did God delay the creation? |
5976 | If God is outside time in eternity, can He hear prayers? [Augustine] |
Full Idea: O Lord, since you are outside time in eternity, are you unaware of the things that I tell you? | |
From: Augustine (Confessions [c.398], XI.01) | |
A reaction: This strikes me as the single most difficult and most elusive question about the nature of a supreme divine being. If the being is trapped in time, as we are, it is greatly diminished, and if it is outside, it is hard to see how it could be a participant. |
7819 | Religion gives answers, comforts, creates social order, and panders to superstition [Grayling] |
Full Idea: The four standard explanations given for religion are that it provides answer, that it gives comfort, that it makes for social order, and that it rests on mere superstition. | |
From: A.C. Grayling (What is Good? [2003], Ch.4) | |
A reaction: All four of these could be correct, though the first and fourth would be incompatible if religion gives correct answers. Why religion begins might be not the same as the reason why it continues. |
7817 | To make an afterlife appealing, this life has to be denigrated [Grayling] |
Full Idea: It is remarkable how much the life of this world has to be denigrated to make the promise of happiness after death appealing. | |
From: A.C. Grayling (What is Good? [2003], Ch.4) | |
A reaction: This seems to be true of most religions, but it could be otherwise. Surely you want such a wonderful life to continue after death? But then you would not be obliged to do anything difficult to achieve immortality. Power comes into it... |
7818 | In Greek mythology only heroes can go to heaven [Grayling] |
Full Idea: In Greek mythology only a hero like Hercules could hope to go to heaven (by becoming a god himself). | |
From: A.C. Grayling (What is Good? [2003], Ch.4) | |
A reaction: This illustrates Nietsche's 'inversion of morality' most clearly, because Christianity says that the person most likely to go to heaven is the humblest person. |