10 ideas
16137 | Earlier views of Aristotle were dominated by 'Categories' [Frede,M] |
Full Idea: For centuries 'Categories' and 'De Interpretatione' (+ Porphyry's 'Isagoge') formed the core of the philosophical corpus still being seriously studied. It is hardly surprising that our received view of Aristotle was coloured substantially by 'Categories'. | |
From: Michael Frede (Title, Unity, Authenticity of the 'Categories' [1983], I) | |
A reaction: He adds that doubts remain about the authenticity of the second part, and the whole thing bears marks of having been edited. |
17722 | The concept 'red' is tied to what actually individuates red things [Peacocke] |
Full Idea: The possession conditions for the concept 'red' of the colour red are tied to those very conditions which individuate the colour red. | |
From: Christopher Peacocke (Explaining the A Priori [2000], p.267), quoted by Carrie Jenkins - Grounding Concepts 2.5 | |
A reaction: Jenkins reports that he therefore argues that we can learn something about the word 'red' from thinking about the concept 'red', which is his new theory of the a priori. I find 'possession conditions' and 'individuation' to be very woolly concepts. |
3546 | 'Phronesis' should translate as 'practical intelligence', not as prudence [Annas] |
Full Idea: The best translation of 'phronesis' is probably not 'prudence' (which implies a non-moral motive), or 'practical wisdom' (which makes it sound contemplative), but 'practical intelligence', or just 'intelligence'. | |
From: Julia Annas (The Morality of Happiness [1993], 2.3) |
3547 | Epicureans achieve pleasure through character development [Annas] |
Full Idea: Since having a virtue does not reduce to performing certain kinds of acts, the Epicurean will achieve pleasure only by aiming at being a certain kind of person. | |
From: Julia Annas (The Morality of Happiness [1993], 2.4) | |
A reaction: No Epicurean would want to merely possess virtues, without enacting them. I assume that virtues are sought as guides to finding the finest pleasures (such as friendship). |
3543 | Cyrenaics pursue pleasure, but don't equate it with happiness [Annas] |
Full Idea: Cyrenaics claimed our final good was pleasure, best achieved by seeking maximum intensity of pleasurable experiences, but they explicitly admitted that this was not happiness. | |
From: Julia Annas (The Morality of Happiness [1993], 1) |
3541 | Ancient ethics uses attractive notions, not imperatives [Annas] |
Full Idea: Instead of modern 'imperative' notions of ethics (involving obligation, duty and rule-following), ancient ethics uses 'attractive' notions like those of goodness and worth | |
From: Julia Annas (The Morality of Happiness [1993], Intro) |
3550 | Principles cover life as a whole, where rules just cover actions [Annas] |
Full Idea: Principles concern not just types of actions, but one's life as a whole, grasping truths about the nature of justice, and the like; they explain rules, giving the 'why' and not just the 'what'. | |
From: Julia Annas (The Morality of Happiness [1993], 2.4) |
3551 | Virtue theory tries to explain our duties in terms of our character [Annas] |
Full Idea: An ethics of virtue moves from an initial interest in what we ought to do to an interest in the kinds of people we are and hope to be, because the latter is taken to be the best way of understanding the former. | |
From: Julia Annas (The Morality of Happiness [1993], 2.5) |
3552 | If excessively good actions are admirable but not required, then duty isn't basic [Annas] |
Full Idea: Supererogatory actions are admirable and valuable, and we praise people for doing them, but they do not generate obligations to perform them, which casts doubt on obligation as the basic notion in ethics. | |
From: Julia Annas (The Morality of Happiness [1993], 2.6) |
3542 | We should do good when necessary, not maximise it [Annas] |
Full Idea: Why should I want to maximise my acting courageously? I act courageously when it is required. | |
From: Julia Annas (The Morality of Happiness [1993], 1) |