16 ideas
| 291 | Don't assume that wisdom is the automatic consequence of old age [Plato] |
| Full Idea: Don't assume that wisdom is the automatic consequence of old age. | |
| From: Plato (Laches [c.381 BCE], 188b) | |
| A reaction: I have taught teenagers who seemed to me wiser than nearly all the adults I have ever met. |
| 12149 | Indexicals are a problem for beliefs being just subject-proposition relations [Perry] |
| Full Idea: The essential indexical is a problem for the view that belief is a relation between subjects and propositions conceived as bearers of truth and falsity. | |
| From: John Perry (The Problem of the Essential Indexical [1979], 'Intro') | |
| A reaction: My immediate reaction would be that it depends on how you conceive of 'propositions'. If they are objective, you have a problem. I take them to be subjective events in brains, and the indexical meaning to be evident within the proposition. |
| 12151 | If we replace 'I' in sentences about me, they are different beliefs and explanations of behaviour [Perry] |
| Full Idea: If I leave a trail of sugar, and realise 'that I am making a mess', ...when we replace the word 'I' with other designations of me, we no longer have an explanation of my behaviour, or an attribution of the same belief, so it is an 'essential indexical'. | |
| From: John Perry (The Problem of the Essential Indexical [1979], 'Intro') | |
| A reaction: [compressed] A famous observation of Perry's, which leads him to challenge traditional accounts of belief and of propositions. I don't think I see a problem, if we have a thoroughly non-linguistic account of essentially unambiguous propositions. |
| 18412 | Indexicals individuate certain belief states, helping in explanation and prediction [Perry] |
| Full Idea: We use sentences with indexicals or relativized propositions to individuate belief states, for the purposes of classifying believers in ways useful for explanation and prediction. | |
| From: John Perry (The Problem of the Essential Indexical [1979], 'Obvious') | |
| A reaction: He goes on to apparently connect this with some sort of moral integrity involved in 'owning up' to the fact that the person in question is you (who has spilled the sugar etc.). |
| 12150 | Indexicals reveal big problems with the traditional idea of a proposition [Perry] |
| Full Idea: The problem of the essential indexical reveals that something is badly wrong with the traditional doctrine of propositions. | |
| From: John Perry (The Problem of the Essential Indexical [1979], 'Prob') | |
| A reaction: See the reaction to 12149. The traditional view of propositions, or at least Russell's view, seems to be that they are same as facts, which strikes me as daft. I take propositions to be brain events, probably expressed in mentalese. |
| 7357 | People who control others with fluent language often end up being hated [Kongzi (Confucius)] |
| Full Idea: Of what use is eloquence? He who engages in fluency of words to control men often finds himself hated by them. | |
| From: Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE], V.5) | |
| A reaction: I don't recall Socrates making this very good point to any of the sophists (such as Gorgias). The idea that if you battle or connive your way to dominance over others then you are successful is false. Life is a much longer game than that. |
| 7358 | All men prefer outward appearance to true excellence [Kongzi (Confucius)] |
| Full Idea: I have yet to meet a man as fond of excellence as he is of outward appearances. | |
| From: Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE], IX.18) | |
| A reaction: Interestingly, this cynical view of the love of virtue is put by Plato into the mouths of Glaucon and Adeimantus (in Bk II of 'Republic', e.g. Idea 12), and not into the mouth of Socrates, who goes on to defend the possibility of true virtue. |
| 7362 | Humans are similar, but social conventions drive us apart (sages and idiots being the exceptions) [Kongzi (Confucius)] |
| Full Idea: In our natures we approximate one another; habits put us further and further apart. The only ones who do not change are sages and idiots. | |
| From: Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE], XVII.2) | |
| A reaction: I find most of Confucius rather uninteresting, but this is a splendid remark about the influence of social conventions on human nature. Sages can achieve universal morality if they rise above social convention, and seek the true virtues of human nature. |
| 7360 | Do not do to others what you would not desire yourself [Kongzi (Confucius)] |
| Full Idea: Do not do to others what you would not desire yourself. Then you will have no enemies, either in the state or in your home. | |
| From: Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE], XII.2) | |
| A reaction: The Golden Rule, but note the second sentence. Logically, it leads to the absurdity of not giving someone an Elvis record for Christmas because you yourself don't like Elvis. Kant (Idea 3733) and Nietzsche (Idea 4560) offer good criticisms. |
| 7359 | Excess and deficiency are equally at fault [Kongzi (Confucius)] |
| Full Idea: Excess and deficiency are equally at fault. | |
| From: Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE], XI.16) | |
| A reaction: This is the sort of wisdom we admire in Aristotle (and in any sensible person), but it may also be the deepest motto of conservatism, and it is a long way from romantic philosophy, and the clarion call of Nietzsche to greater excitement in life. |
| 7363 | The virtues of the best people are humility, maganimity, sincerity, diligence, and graciousness [Kongzi (Confucius)] |
| Full Idea: He who in this world can practise five things may indeed be considered Man-at-his-best: humility, maganimity, sincerity, diligence, and graciousness. | |
| From: Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE], XVII.5) | |
| A reaction: A very nice list. Who could resist working with a colleague who had such virtues? Who could go wrong if they married a person who had them? I can't think of anything important that is missing. |
| 293 | Being unafraid (perhaps through ignorance) and being brave are two different things [Plato] |
| Full Idea: To be unafraid (like a small child who doesn't understand the danger) and to be brave are two quite different things. | |
| From: Plato (Laches [c.381 BCE], 197b) |
| 7361 | Men of the highest calibre avoid political life completely [Kongzi (Confucius)] |
| Full Idea: Men of the highest calibre avoid political life completely. | |
| From: Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE], XIV.37) | |
| A reaction: Plato notes that such people tend to avoid political life (and a left sheltering, as if from a wild storm!), but he thinks they should be dragged into the political arena for the common good. Confucius seems to approve of the avoidance. Plato is right. |
| 23393 | Confucianism assumes that all good developments have happened, and there is only one Way [Norden on Kongzi (Confucius)] |
| Full Idea: The two major limitations of Confucianism are that it assumes that all worthwhile cultural, social and ethical innovation has already occurred, and that it does not recognise the plurality of worthwhile ways of life. | |
| From: comment on Kongzi (Confucius) (The Analects (Lunyu) [c.511 BCE]) by Bryan van Norden - Intro to Classical Chinese Philosophy 3.III | |
| A reaction: In modern liberal terms that is about as conservative as it is possible to get. We think of it as the state of mind of an old person who can only long for the way things were when they were young. But 'hold fast to that which is good'! |
| 15203 | Tense is essential for thought and action [Perry, by Le Poidevin] |
| Full Idea: Tense plays a crucial role in thought and action. | |
| From: report of John Perry (The Problem of the Essential Indexical [1979]) by Robin Le Poidevin - Past, Present and Future of Debate about Tense 3 a | |
| A reaction: This is important, because much of our metaphysics is dominated by a detached 'scientific' description of reality, which is given a rather passive character. If processes take centre stage, which they should, then our own processes are part of it. |
| 15204 | Actual tensed sentences cannot be tenseless, because they can cite their own context [Perry, by Le Poidevin] |
| Full Idea: In the new tenseless theory, no tensed token sentence can be equivalent to a tenseless token, because the former, unlike the latter, draws attention to the context in which it is tokened. | |
| From: report of John Perry (The Problem of the Essential Indexical [1979]) by Robin Le Poidevin - Past, Present and Future of Debate about Tense 3 a | |
| A reaction: So the problem about indexicals was worrying fans of the tenseless B-series view of time (and so it should). I'm inclined to translate sentences containing indexicals into their actual propositions, which tend to avoid them. 'Time/person of utterance'. |