11 ideas
13128 | 'Ultimate sortals' cannot explain ontological categories [Westerhoff on Wiggins] |
Full Idea: 'Ultimate sortals' are said to be non-subordinated, disjoint from one another, and uniquely paired with each object. Because of this, the ultimate sortal cannot be a satisfactory explication of the notion of an ontological category. | |
From: comment on David Wiggins (Identity and Spatio-Temporal Continuity [1971], p.75) by Jan Westerhoff - Ontological Categories §26 | |
A reaction: My strong intuitions are that Wiggins is plain wrong, and Westerhoff gives the most promising reasons for my intuition. The simplest point is that objects can obviously belong to more than one category. |
23029 | Knowledge is secured by the relations between its parts, through differences and identities [Green,TH, by Muirhead] |
Full Idea: What gives reality and stability to our knowledge is the reality and stability of the relations established between its parts..…by the differences and identities with other things which have similarly achieved comparative fixity and substantiality. | |
From: report of T.H. Green (Lectures on the Principles of Political Obligation [1882]) by John H. Muirhead - The Service of the State I | |
A reaction: Although I don't sympathise with Green's idealist metaphysics, and nevertheless think that this internalist account of knowledge is correct. |
20581 | If men are born free, are women born slaves? [Astell] |
Full Idea: If all men are born free, how is it that all women are born slaves? | |
From: Mary Astell (A Serious Proposal to the Ladies I [1694]), quoted by Johanna Oksala - Political Philosophy: all that matters Ch.9 | |
A reaction: What a magnificent question for such an early date. She is said to have been the 'first British feminist'. It is not just a feminist point, but a strong objection to the idea that anyone is 'born free'. Because there is no way to tell if it is true. |
23046 | States only have full authority if they heed the claims of human fellowship [Green,TH] |
Full Idea: The claim of the state is only absolutely paramount on the supposition that in its commands and prohibitions it takes account of all the claims that arise out of human fellowship. | |
From: T.H. Green (Lectures on the Principles of Political Obligation [1882], §146), quoted by John H. Muirhead - The Service of the State III | |
A reaction: He rejects the idea of the general will in ordinary political activity, so it is not clear how this condition could ever be met in practice. Hideous governments just pay lip service to 'human fellowship'. How could you tell whether they believe it? |
23051 | Equality also implies liberty, because equality must be of opportunity as well as possessions [Green,TH] |
Full Idea: Liberty was essential, not only as a means to equality, but as part of it. …because the opportunity which was to be equalised was not merely to have and to be happy, but to do and to realise. It was 'the right of man to make the best of himself'. | |
From: T.H. Green (Lectures on the Principles of Political Obligation [1882]), quoted by John H. Muirhead - The Service of the State IV | |
A reaction: This nicely identifies the core idea of civilised liberalism (as opposed to the crazy self-seeking kind). I think 'give people the right to make the best of themselves' makes a good slogan, because it implies ensuring that they have the means. |
23028 | The highest political efforts express our deeper social spirit [Green,TH, by Muirhead] |
Full Idea: Political effort in all its highest forms is the expression of a belief in the reality of the social spirit as the deeper element in the individual. | |
From: report of T.H. Green (Lectures on the Principles of Political Obligation [1882]) by John H. Muirhead - The Service of the State I | |
A reaction: Although Green is rather literally spiritual, if we express it as a central aspect of human nature, this idea strikes me as correct. Writing in 2021, I am totally bewildered by the entire absence of any 'higher' forms of political expression. |
23054 | Communism is wrong because it restricts the freedom of individuals to contribute to the community [Green,TH, by Muirhead] |
Full Idea: Green condemned pure communism, not in the name of any abstract rights of the individual, but of the right of the community itself to the best that individuals can contribute through the free and spontaneous exercise of their powers of self-expression. | |
From: report of T.H. Green (Lectures on the Principles of Political Obligation [1882]) by John H. Muirhead - The Service of the State IV | |
A reaction: Interesting. In a very authoritarian communist state it does seem that citizens are less able to contribute to the general good. But extreme liberty seems also to undermine the general good. Hm. |
23047 | Original common ownership is securing private property, not denying it [Green,TH, by Muirhead] |
Full Idea: Common ownership in early societies is not the denial of a man's private property in the products of his own labour, but the only way under the circumstances of securing it. | |
From: report of T.H. Green (Lectures on the Principles of Political Obligation [1882], §218) by John H. Muirhead - The Service of the State III | |
A reaction: This is announced with some confidence, but it is very speculative. I think there is some truth in Locke's thought that putting work into a creation creates natural ownership. But who owns the raw materials? Why is work valued highly? |
23042 | National spirit only exists in the individuals who embody it [Green,TH, by Muirhead] |
Full Idea: A national spirit cannot exist apart from the individuals who embody it. | |
From: report of T.H. Green (Lectures on the Principles of Political Obligation [1882]) by John H. Muirhead - The Service of the State II | |
A reaction: We see this in football supporters. They are thrilled by the glory of a great victory, but the reality is just the thrill of the players, and the exuberance in each supporter's mind. There is no further entity called the 'glory'. Green was a liberal. |
23048 | The ground of property ownership is not force but the power to use it for social ends [Green,TH, by Muirhead] |
Full Idea: It is not the power of forcible tenure but the power of utilisation for social ends that is the ground of the permanent recognition that constitutes a right to property. | |
From: report of T.H. Green (Lectures on the Principles of Political Obligation [1882]) by John H. Muirhead - The Service of the State III | |
A reaction: Tell that to the aristocratic owners of British grouse moors! This just seems to be wishful thinking. Does that mean that I have no right to property if my ends are not 'social'? |
23049 | Property is needed by all citizens, to empower them to achieve social goods [Green,TH] |
Full Idea: The rationale of property is that every one should be secured by society in the power of getting and keeping the means of realising a will which in possibility is a will directed to social good. | |
From: T.H. Green (Lectures on the Principles of Political Obligation [1882], §220), quoted by John H. Muirhead - The Service of the State III | |
A reaction: An interesting argument. If you want free citizens in a liberal society to be capable of achieving social good, you must allow them the right to acquire the means of doing so. |