34 ideas
9406 | A class is natural when everybody can spot further members of it [Quinton] |
Full Idea: To say that a class is natural is to say that when some of its members are shown to people they pick out others without hesitation and in agreement. | |
From: Anthony Quinton (The Nature of Things [1973], 9 'Nat') | |
A reaction: He concedes a number of problems with his view, but I admire his attempt to at least begin to distinguish the natural (real!) classes from the ersatz ones. A mention of causal powers would greatly improve his story. |
22355 | In the realist view, the real external world explains how it (and perceptions of it) are possible [Williams,B] |
Full Idea: The substance of the absolute conception [of external reality] lies in the idea that it could nonvacuously explain how it itself, and the various perspectival views of the world, are possible. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], p.139), quoted by Reiss,J/Spreger,J - Scientific Objectivity 2.1 | |
A reaction: I like this. Explanation and understanding strike me as more important than justified truths, and I am struck by the complete inability of subjectivists, relativists and anti-realists to give any kinds of good explanation. |
15730 | Extreme nominalists say all classification is arbitrary convention [Quinton] |
Full Idea: Pure, extreme nominalism sees all classification as the product of arbitrary convention. | |
From: Anthony Quinton (The Nature of Things [1973], 9 'Nat') | |
A reaction: I'm not sure what the word 'arbitrary' is doing there. Nominalists are not daft, and if they can classify any way they like, they are not likely to choose an 'arbitrary' system. Pragmatism tells the right story here. |
15728 | The naturalness of a class depends as much on the observers as on the objects [Quinton] |
Full Idea: The naturalness of a class depends as essentially on the nature of the observers who classify as it does on the nature of the objects that they classify. ...It depends on our perceptual apparatus, and on our relatively mutable needs and interests. | |
From: Anthony Quinton (The Nature of Things [1973], 9 'Nat') | |
A reaction: This seems to translate 'natural' as 'natural for us', which is not much use to scientists, who spend quite a lot of effort combating folk wisdom. Do desirable sports cars constitute a natural class? |
9407 | Properties imply natural classes which can be picked out by everybody [Quinton] |
Full Idea: To say there are properties is to say there are natural classes, classes introduction to some of whose members enables people to pick out others without hesitation and in agreement. | |
From: Anthony Quinton (The Nature of Things [1973], 9 'Nat') | |
A reaction: Aristotle would like this approach, but it doesn't find many friends among modern logician/philosophers. We should go on to ask why people agree on these things. Causal powers will then come into it. |
15729 | Uninstantiated properties must be defined using the instantiated ones [Quinton] |
Full Idea: Properties that have no concrete instances must be defined in terms of those that have. | |
From: Anthony Quinton (The Nature of Things [1973], 9 'Nat') | |
A reaction: I wonder what the dodo used to smell like? |
8520 | An individual is a union of a group of qualities and a position [Quinton, by Campbell,K] |
Full Idea: Quinton proposes that an individual is a union of a group of qualities and a position. | |
From: report of Anthony Quinton (The Nature of Things [1973], Pt I) by Keith Campbell - The Metaphysic of Abstract Particulars §5 | |
A reaction: This seems the obvious defence of a bundle account of objects against the charge that indiscernibles would have to be identical. It introduces, however, 'positions' into the ontology, but maybe that price must be paid. Materialism needs space. |
4243 | Our ability to react to an alien culture shows that ethical thought extends beyond cultural boundaries [Williams,B] |
Full Idea: The fact that people can and must react when confronted with another culture, and do so by applying existing notions, seems to show that ethical thought of a given culture can always stretch beyond its boundaries. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 9) | |
A reaction: Hardly conclusive, but it does seem to show that there is an element of universalising in values, no matter how local you may consider them to be. |
4244 | It is very confused to deduce a nonrelativist morality of universal toleration from relativism [Williams,B] |
Full Idea: Some people believe a properly relativist view requires you to be equally well disposed to everybody's ethical beliefs, but this is seriously confused, as relativism has led to a nonrelativist morality of universal toleration. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 9) | |
A reaction: Good point. This need not stop a relativist from passionately defending tolerance - it is only that the lack of rational support for the passion must be recognised. |
4114 | Philosophers try to produce ethical theories because they falsely assume that ethics can be simple [Williams,B] |
Full Idea: If there is a truth about the subject matter of ethics, why should it be simple? ..I shall argue that philosophy should not try to produce ethical theories. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 1) | |
A reaction: Bizarrely defeatist - in parallel with Mysterians about the mind like McGinn. Is there any point in thinking at all? I suggest the aim of life as the best starting point. |
4128 | Intuitionism has been demolished by critics, and no longer looks interesting [Williams,B] |
Full Idea: Intuitionism in ethics has been demolished by a succession of critics, and the ruins of it that remain above ground are not impressive enough to invite much history of what happened to it. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 6) | |
A reaction: Why does intuitionism have such appeal to beginners in moral philosophy? There is a truth buried in it somewhere. See 'Sources of the Self' by Charles Taylor. |
4132 | The category of person is a weak basis for ethics, because it is not fixed but comes in degrees [Williams,B] |
Full Idea: The category of person is a poor foundation for ethical thought, because it looks like a sortal or classificatory notion while in fact it signals characteristics that almost all come in degrees (responsibility, self-reflection etc). | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 6) | |
A reaction: On the contrary, it must be the basis of moral theory, and its shifting character is strong support for Aristotle's approach to moral growth and responsibility. |
4134 | The weakness of prescriptivism is shown by "I simply don't like staying at good hotels" [Williams,B] |
Full Idea: That "I simply don't like staying at good hotels" is intelligible brings out the basic weakness of prescriptive accounts of the evaluative. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 7) | |
A reaction: This might be an elision of two different prescriptions, mine and most people's. In what sense do I think the hotel good, as opposed to other people? |
6000 | The goal is rationality in the selection of things according to nature [Diogenes of Babylon, by Blank] |
Full Idea: Diogenes of Babylon defined the goal to be rationality in the selection and rejection of the things according to nature. | |
From: report of Diogenes (Bab) (fragments/reports [c.180 BCE]) by D.L. Blank - Diogenes of Babylon | |
A reaction: This captures the central Stoic idea quite nicely. 'Live according to nature', but this always meant 'live according to reason', because that is (as Aristotle had taught) the essence of our nature. This only makes sense if reason and nature coincide. |
4135 | Some ethical ideas, such as 'treachery' and 'promise', seem to express a union of facts and values [Williams,B] |
Full Idea: Some 'thicker' ethical notions, such as 'treachery', 'promise', 'brutality' and 'courage', seem to express a union of facts and values. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 8) | |
A reaction: The onus does seem to be on the followers of Hume to disentangle what the rest of us have united. They may, of course, manage it. |
5999 | The good is what is perfect by nature [Diogenes of Babylon, by Blank] |
Full Idea: Diogenes of Babylon defined the good as what is perfect by nature. | |
From: report of Diogenes (Bab) (fragments/reports [c.180 BCE]) by D.L. Blank - Diogenes of Babylon | |
A reaction: This might come close to G.E. Moore's Ideal Utilitarianism, but its dependence on the rather uneasy of concept of 'perfection' makes it questionable. Personally I find it appealing. I wish we had Diogenes' explanation. |
4120 | It is an error of consequentialism to think we just aim at certain states of affairs; we also want to act [Williams,B] |
Full Idea: We do not merely want the world to contain certain states of affairs (it is a deep error of consequentialism to believe that this is all we want). Among the things we basically want is to act in certain ways. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 4) | |
A reaction: A key objection. Does it matter whether Hiroshima is destroyed by earthquake or bombing? |
4252 | Promise keeping increases reliability, by making deliberation focus on something which would be overlooked [Williams,B] |
Full Idea: The institution of promise keeping operates to provide portable reliability, by offering a formula that will confer high deliberative priority on what might not otherwise receive it. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch.10) | |
A reaction: This is a bit pessimistic. We do not perceive promise keeping as a mere suggestion that we should bear something in mind when making a decision. 'May I rot in hell if I fail you'. |
4116 | A weakness of contractual theories is the position of a person of superior ability and power [Williams,B] |
Full Idea: A particular weakness of the contractual theory is that it is unstable with respect to a superior agent, one more intelligent and resourceful and persuasive than the rest. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 3) | |
A reaction: The very weak are equally a problem. Democratic societies produce fewer inequalities. Hierarchical societies are miserable (I expect..). |
4112 | A crucial feature of moral thought is second-order desire - the desire to have certain desires [Williams,B] |
Full Idea: Recently there has been much emphasis on the importance of our capacity to have second-order desires - the desire to have certain desires - and its significance for ethical reflection and the practical consciousness. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 1) | |
A reaction: This is a crucial point if we are to defend a reasonably rational view of morality against (say) emotivism. I agree that it is crucial to morality. |
6001 | Justice is a disposition to distribute according to desert [Diogenes of Babylon, by Blank] |
Full Idea: Diogenes of Babylon defined justice as the disposition which distributes to everyone what he deserves. | |
From: report of Diogenes (Bab) (fragments/reports [c.180 BCE]) by D.L. Blank - Diogenes of Babylon | |
A reaction: The questions that arise would be 'what does a new-born baby deserve?', and 'what do animals deserve?', and 'does the lowest and worst of criminals deserve anything at all?' |
4113 | 'Deon' in Greek means what one must do; there was no word meaning 'duty' [Williams,B] |
Full Idea: There is no ancient Greek word for duty; the word 'deon' (the basis of 'deontology') means what one must do. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 1) | |
A reaction: Presumably it covered compulsions which were not duties, such as the need to eat or drink. Greeks thought morally, but lacked a good moral vocabulary? |
4110 | Obligation and duty look backwards (because of a promise or job), although the acts are in the future [Williams,B] |
Full Idea: Obligation and duty look backwards; the acts they require lie in the future, but the reasons for those acts lie in the fact that I have already promised, the job I have undertaken, the position I am already in. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 1) | |
A reaction: Maybe the central issue in morality is forwards versus backwards. It reflects two types of human temperament. Tomorrow is another day. Spilt milk. |
4250 | The concept of a 'duty to myself' is fraudulent [Williams,B] |
Full Idea: The concept of a 'duty to myself' is fraudulent. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch.10) | |
A reaction: The only person who can offer a rebuttal of this is Aristotle. With the magnet of the Platonic Form of the Good, I can perceive the natural excellences of which I am capable, and feel a duty to pursue them. |
4249 | "Ought implies can" is a famous formula in connection with moral obligation [Williams,B] |
Full Idea: "Ought implies can" is a famous formula in connection with moral obligation. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch.10) | |
A reaction: Williams says it is true in particular instances, but is not generally true of 'ought'. Maybe you 'ought' before you know whether you 'can'. |
4248 | Not all moral deliberations lead to obligations; some merely reveal what 'may' be done [Williams,B] |
Full Idea: Not every conclusion of moral deliberation expresses an obligation; for example, some moral conclusions merely announce that you 'may' do something. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch.10) | |
A reaction: An important point for any deontological ethics. It may be possible to translate what 'may' be done into some form of duty, but it will probably involve contortions. |
4121 | Why should I think of myself as both the legislator and the citizen who follows the laws? [Williams,B] |
Full Idea: Why should I think of myself as a legislator and at the same time a citizen of a republic governed by some notional laws? | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 4) | |
A reaction: Kant's answer is supposed to be 'because you are rational, and hence must want consistency'. If we were all rational, Kant would be right. |
4122 | If the self becomes completely impartial, it no longer has enough identity to worry about its interests [Williams,B] |
Full Idea: How can an 'I' that has taken on the perspective of impartiality be left with enough identity to live a life that respects its own interests? | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 4) | |
A reaction: Not a big problem. Thought constantly flips between objective and subjective, as Nagel has shown us. Compare Nagel in Idea 6446. |
4124 | Utilitarian benevolence involves no particular attachments, and is immune to the inverse square law [Williams,B] |
Full Idea: Utilitarian benevolence involves no particular attachments, and it is immune to the inverse square law. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 5) | |
A reaction: Nicely put. The point is that the theory is inhuman, but Mill says it tells us what we should do, not what we actually tend to do. |
4245 | Ethical conviction must be to some extent passive, and can't just depend on the will and decisions [Williams,B] |
Full Idea: The view that the only alternative to the intellect is the will, and the source of ethical conviction is decisions about principles and ways of life, cannot be right; ethical conviction, like any conviction, must to some extent come to you passively. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 9) | |
A reaction: Seems right. We cannot choose our factual beliefs (look at the sun and believe it is cloudy!). Could I 'decide' that it was right to betray my family just for fun? |
4246 | Taking responsibility won't cure ethical uncertainty by; we are uncertain what to decide [Williams,B] |
Full Idea: If ethics is a matter of decision, and we must face the responsibility and burden of those decisions, this ignores the obvious point that if we are uncertain, then we are uncertain what to decide. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 9) | |
A reaction: Good point. The defence would be that the decision itself contains the seeds of certainty. Do something rather than nothing, and the sense of it will emerge. Modify as you go along. |
4247 | It is a mark of our having ethical values that we aim to reproduce them in our children [Williams,B] |
Full Idea: It is a mark of our having ethical values that we aim to reproduce them in our children. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 9) | |
A reaction: Maybe beliefs imply education. A commitment to truth is an aspiration that others will agree, especially those over whom we have the greatest influence. |
4131 | Most women see an early miscarriage and a late stillbirth as being very different in character [Williams,B] |
Full Idea: Few women see a spontaneous abortion or early miscarriage as the same thing as having a child who is stillborn or who dies very soon after birth. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 6) | |
A reaction: This implies a theory about the nature of what is lost. Everyone sees the difference between potential and actual. |
4133 | Speciesism isn't like racism, because the former implies a viewpoint which belongs to no one [Williams,B] |
Full Idea: Speciesism is falsely modelled on racism and sexism, which really are prejudices; ..our arguments have to be founded on the human point of view; they cannot be derived from a point of view that is no one's point of view at all. | |
From: Bernard Williams (Ethics and the Limits of Philosophy [1985], Ch. 6) | |
A reaction: This must be wrong. How else are we going to judge cruelty to animals as wrong? The 'point of view of the Universe' (Sidgwick) is not an empty concept. |