18 ideas
6319 | Wise people choose inaction and silence [Laozi (Lao Tzu)] |
Full Idea: The sage keeps to the deed that consists in taking no action and practises the teaching that uses no words. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], I.II.6) | |
A reaction: Notice that this is an active 'deed', and a positive 'practice'. He is not just recommending indifference and lethargy. Personally I don't find the advice very appealing, but it might be good if you live in 'interesting times'. |
6325 | One who knows does not speak; one who speaks does not know [Laozi (Lao Tzu)] |
Full Idea: One who knows does not speak; one who speaks does not know. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.LVI.128) | |
A reaction: A famous remark, which my western mind finds simply perplexing. It strikes me as wicked selfishness to keep your wisdom to yourself, and not try to persuade others to follow it. We are all in this together, I say. |
6321 | Vulgar people are alert; I alone am muddled [Laozi (Lao Tzu)] |
Full Idea: Vulgar people are alert; I alone am muddled. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], I.XX.47) | |
A reaction: Personally I think all human beings are deeply perplexed when they actually address their situation, but most people never spend more than a few minutes a year worrying about it. |
6328 | To know yet to think that one does not know is best [Laozi (Lao Tzu)] |
Full Idea: To know yet to think that one does not know is best. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.LXXI.173) | |
A reaction: Tricky. Self-deception doesn't sound like a virtue to me. There are epistemic virtues, and caution about one's own knowledge has to be one of them, but a totally false assessment sounds counter-productive. |
6323 | Pursuit of learning increases activity; the Way decreases it [Laozi (Lao Tzu)] |
Full Idea: In the pursuit of learning one knows more every day; in the pursuit of the Way one does less every day. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.XLVII.108) | |
A reaction: Everything in my culture has raised the status of the pursuit of learning, so that I can hardly comprehend what is proposed by the Way. I don't believe that the Way can be achieved without great learning, but one might move beyond learning. |
8886 | Being a true justified belief is not a sufficient condition for knowledge [Gettier] |
Full Idea: The claim that someone knows a proposition if it is true, it is believed, and the person is justified in their belief is false, in that the conditions do not state a sufficient condition for the claim. | |
From: Edmund L. Gettier (Is Justified True Belief Knowledge? [1963], p.145) | |
A reaction: This is the beginning of the famous Gettier Problem, which has motivated most epistemology for the last forty years. Gettier implies that justification is necessary, even if it is not sufficient. He gives two counterexamples. |
6331 | Truth is not beautiful; beautiful speech is not truthful [Laozi (Lao Tzu)] |
Full Idea: Truthful words are not beautiful; beautiful words are not truthful. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.LXXXI.194) | |
A reaction: A sharp disagreement with Keats ('Ode to a Grecian Urn'). A deep and important question, especially in relation to Plato's discussion of rhetoric (where he is very ambivalent). Great mathematics is beautiful. Truth can harsh. On the whole, I disagree. |
7861 | Libet says the processes initiated in the cortex can still be consciously changed [Libet, by Papineau] |
Full Idea: Libet himself points out that the conscious decisions still have the power to 'endorse' or 'cancel', so to speak, the processes initiated by the earlier cortical activity: no action will result if the action's execution is consciously countermanded. | |
From: report of Benjamin Libet (Unconscious Cerebral Initiative [1985]) by David Papineau - Thinking about Consciousness 1.4 | |
A reaction: This is why Libet's findings do not imply 'epiphenomenalism'. It seems that part of a decisive action is non-conscious, undermining the all-or-nothing view of consciousness. Searle tries to smuggle in free will at this point (Idea 3817). |
6660 | Libet found conscious choice 0.2 secs before movement, well after unconscious 'readiness potential' [Libet, by Lowe] |
Full Idea: Libet found that a subject's conscious choice to move was about a fifth of a second before movement, and thus later than the onset of the brain's so-called 'readiness potential', which seems to imply that unconscious processes initiates action. | |
From: report of Benjamin Libet (Unconscious Cerebral Initiative [1985]) by E.J. Lowe - Introduction to the Philosophy of Mind Ch.9 | |
A reaction: Of great interest to philosophers! It seems to make conscious choices epiphenomenal. The key move, I think, is to give up the idea of consciousness as being all-or-nothing. My actions are still initiated by 'me', but 'me' shades off into unconsciousness. |
6330 | One with no use for life is wiser than one who values it [Laozi (Lao Tzu)] |
Full Idea: It is just because one has no use for life that one is wiser than the man who values life. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.LXXV.181a) | |
A reaction: To have no use for life certainly seems to put a person into a position of superiority, especially when the 'Titanic' is sinking. However, if our lives have no value, I don't know what does. A balance must clearly be struck. |
6327 | Do good to him who has done you an injury [Laozi (Lao Tzu)] |
Full Idea: Do good to him who has done you an injury. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.LXIII.148) | |
A reaction: Compare Idea 6288 (Jesus). People like this really mess up the social contract theory of morality. If they are going to return good for your evil, there doesn't seem much point in helping them, given how much effort is involved. Most peculiar… |
23402 | The highest virtue is achieved without effort [Laozi (Lao Tzu)] |
Full Idea: Those of highest virtue do not strive for virtue, and so they have it. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], 38), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 8.II.2 | |
A reaction: Every moralist's dream is the person to whom virtue comes so naturally that no thought is required. This says they don't even notice it; Aristotle says they simply enjoying behaving virtuously. |
6324 | To gain in goodness, treat as good those who are good, and those who are not [Laozi (Lao Tzu)] |
Full Idea: Those who are good I treat as good; those who are not good I also treat as good; in doing so I gain in goodness. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.XLIX.111) | |
A reaction: Socrates (idea 346) and Jesus (Idea 6288) had similar ideas. Who, though, is going to administer justice, and where is the idea that people 'deserve' good or ill treatment? Schoolteachers should treat all children as if they were good. |
6322 | There is no crime greater than having too many desires [Laozi (Lao Tzu)] |
Full Idea: There is no crime greater than having too many desires. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.XLVI.104) | |
A reaction: It seems harsh to call this a 'crime', given that no one is likely to choose to have 'too many' desires. The crime is in deciding to stimulate desire to excess, or deciding to show no sensible restraint. |
6320 | The best rulers are invisible, the next admired, the next feared, and the worst are exploited [Laozi (Lao Tzu)] |
Full Idea: The best of all rulers is but a shadowy presence to his subjects; next comes the ruler they love and praise; next comes one they fear; next comes one with whom they take liberties. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], I.XVII.39) | |
A reaction: This fits our understanding of football referees to perfection. It might apply to anyone doing a vital adminstrative job, such as compiling a school timetable. It is hard, though, to accept anonymity as a mark of success. |
6329 | People are hard to govern because authorities love to do things [Laozi (Lao Tzu)] |
Full Idea: It is because those in authority are too fond of action that the people are difficult to govern. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.LXXV.181) | |
A reaction: I love this. It should be on the wall of every human institution in our civilization. How the heart sinks at the prospect of a 'new initiative'. Not that I am against action; it is just important to recognise that inaction is sometimes the best option. |
6326 | The better known the law, the more criminals there are [Laozi (Lao Tzu)] |
Full Idea: The better known the laws and edicts, the more thieves and robbers there are. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], II.LVII.132) | |
A reaction: Nice. I link this with my favourite moral maxim from Democritus (Idea 519). The idea is that continual emphasis on what you should not do fills the mind with evil possibilities. Moral perfection must start by taking goodness for granted. |
23401 | A military victory is not a thing of beauty [Laozi (Lao Tzu)] |
Full Idea: A military victory is not a thing of beauty. | |
From: Laozi (Lao Tzu) (Daodejing (Tao Te Ching) [c.530 BCE], 31), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 8.II.1 | |
A reaction: Should be written on the wall of every military academy and barracks. |