6 ideas
10121 | Contradiction is not a sign of falsity, nor lack of contradiction a sign of truth [Pascal] |
Full Idea: Contradiction is not a sign of falsity, nor the lack of contradiction a sign of truth. | |
From: Blaise Pascal (works [1660]), quoted by A.George / D.J.Velleman - Philosophies of Mathematics Ch.6 | |
A reaction: [Quoted in Auden and Kronenberger's Book of Aphorisms] Presumably we would now say that contradiction is a purely formal, syntactic notion, and not a semantic one. If you hit a contradiction, something has certainly gone wrong. |
23111 | If we say that freedom depends on rationality, the irrational actions are not free [Sidgwick] |
Full Idea: If we say that a man is a free agent in proportion as he acts rationally, we cannot also say that it is by free choice that he acts irrationally. | |
From: Henry Sidgwick (The Methods of Ethics (7th edn) [1874], p.511), quoted by John Kekes - Against Liberalism 7.4 | |
A reaction: A very nice riposte. Clearly people can rationally choose to act irrationally, e.g. at a wild party. |
22237 | The Greeks had a single word meaning both 'beautiful' and 'good' [Pormann] |
Full Idea: The later Greeks coined the term 'kalokagathia' for the fact of being both beautiful [kalos] and good [agathos], thus linking moral and physical health. | |
From: Peter E. Pormann (Medical Conceptions of Health pre-Renaissance [2019], p.44) | |
A reaction: In their literature good people are often handsome, and bad people ugly. Socrates was famous for being an exception. |
23059 | Self-interest is not rational, if the self is just a succession of memories and behaviour [Sidgwick, by Gray] |
Full Idea: Sidgwick said self-interest is not self-evidently rational. Unless we invoke a religious idea of the soul, human personality is no more than a succession of continuities in memory and behaviour. In that case, why should anyone favour their future self? | |
From: report of Henry Sidgwick (The Methods of Ethics (7th edn) [1874]) by John Gray - Seven Types of Atheism 2 | |
A reaction: This sounds like Locke's account of the self, as psychological continuity. We can say that our continuous self is a fiction, the hero of our own narrative. Personally I think of the self as a sustained set of brains structures which change very little. |
4129 | It is self-evident (from the point of view of the Universe) that no individual has more importance than another [Sidgwick] |
Full Idea: It is a self-evident principle that the good of one individual is of no more importance, from the point of view of the Universe, than the good of any other, ..and as a rational being I am bound to aim at good generally, not merely at a particular part. | |
From: Henry Sidgwick (The Methods of Ethics (7th edn) [1874], III.XIII.3) | |
A reaction: Showing that even a very empirical theory like utilitarianism has an a priori basis. Of course, the principle is false. What about animals, the senile, criminals, androids? What bestows 'importance'? |
20588 | Sidwick argues for utilitarian institutions, rather than actions [Sidgwick, by Tuckness/Wolf] |
Full Idea: Sidgwick's complex version of utilitarianism urges that institutions should be set in place to maximise utility, but that individual actions people undertake might not appear to be justifiable on utilitarian terms. | |
From: report of Henry Sidgwick (The Methods of Ethics (7th edn) [1874]) by Tuckness,A/Wolf,C - This is Political Philosophy 1 Refs | |
A reaction: This seems to be a specifically political version of utilitarianism, but isn't cited much by political philosophers who discuss utilitarianism. |