7720
|
Two things can only resemble one another in some respect, and that may reintroduce a universal [Lowe]
|
|
Full Idea:
A problem for resemblance nominalism is that in saying that two particulars 'resemble' one another, it is necessary to specify in what respect they do so (e.g. colour, shape, size), and this threatens to reintroduce what appears to be talk of universals.
|
|
From:
E.J. Lowe (Locke on Human Understanding [1995], Ch.7)
|
|
A reaction:
We see resemblance between faces instantly, long before we can specify the 'respects' of the resemblance. This supports the Humean hard-wired view of resemblance, rather than some appeal to Platonic universals.
|
5952
|
Rather than being the whole soul, maybe I am its chief part? [Plutarch]
|
|
Full Idea:
Is each of us not the soul, but the chief part of the soul, by which we think and reason and act, all the other parts of soul as well as of body being mere instruments of its power?
|
|
From:
Plutarch (74: Reply to Colotes [c.85], §1119)
|
|
A reaction:
Socrates is associated with the idea that I am my whole soul (Idea 1650). Plutarch represents an interesting development, which may lead both to the Christian 'soul' and to the Cartesian 'ego'. I think Plutarch is right, but what is the 'soul'?
|
7714
|
Personal identity is a problem across time (diachronic) and at an instant (synchronic) [Lowe]
|
|
Full Idea:
There is the question of the identity of a person over or across time ('diachronic' personal identity), and there is also the question of what makes for personal identity at a time ('synchronic' personal identity).
|
|
From:
E.J. Lowe (Locke on Human Understanding [1995], Ch.5)
|
|
A reaction:
This seems to me to be the first and most important distinction in the philosophy of personal identity, and they regularly get run together. Locke, for example, has an account of synchronic identity, which is often ignored. It applies to objects too.
|
5951
|
If atoms have no qualities, they cannot possibly produce a mind [Plutarch]
|
|
Full Idea:
Perception, mind, intelligence and thought cannot so much as be conceived, even with the best will, as arising among void and atoms, things which taken separately have no quality.
|
|
From:
Plutarch (74: Reply to Colotes [c.85], §1112)
|
|
A reaction:
A nice articulation of the intuition of all anti-physicalists. Plutarch would have to rethink his position carefully if he learned of the sheer number of connections in the brain, and of the theory of natural selection. His challenge remains, though.
|
7715
|
Mentalese isn't a language, because it isn't conventional, or a means of public communication [Lowe]
|
|
Full Idea:
'Mentalese' would be neither conventional nor a means of public communication so that even to call it a language is seriously misleading.
|
|
From:
E.J. Lowe (Locke on Human Understanding [1995], Ch.7)
|
|
A reaction:
It is, however, supposed to contain symbolic representations which are then used as tokens for computation, so it seems close to a language, if (for example) symbolic logic or mathematics were accepted as languages. But who understands it?
|
21379
|
Man's three basic ethical incentives are egoism, malice and compassion [Schopenhauer]
|
|
Full Idea:
Man's three fundamental ethical incentives, egoism, malice and compassion, are present in everyone in different and incredibly unequal proportions. In accordance with them, motives will operate on man and actions will ensue.
|
|
From:
Arthur Schopenhauer (On the Basis of Morality [1841], p.192), quoted by Christopher Janaway - Schopenhauer 7 'Egoism'
|
|
A reaction:
A well chosen trio. Kant would be shocked that he has left out duty, which is supposed to rise above such feelings.
|
5948
|
The good life involves social participation, loyalty, temperance and honesty [Plutarch]
|
|
Full Idea:
To live the good life is to live a life of participation in society, of loyalty to friends, of temperance and honest dealing.
|
|
From:
Plutarch (74: Reply to Colotes [c.85], §1108)
|
|
A reaction:
'Participation in society' is the interesting one. This might translate as 'doing your duty', or as 'leading a well-rounded life'. Solitude is wrong if you are indebted to others, and it is unhealthy if you are not. Is solitude really immoral, though?
|
21376
|
Philosophy treats animals as exploitable things, ignoring the significance of their lives [Schopenhauer]
|
|
Full Idea:
In philosophical morals animals are mere 'things', mere means to any end whatsoever. ...Shame on such a morality, that fails to recognise the eternal essence that lives in every living thing, and shines forth with inscrutable significance from all eyes.
|
|
From:
Arthur Schopenhauer (On the Basis of Morality [1841], p.96), quoted by Christopher Janaway - Schopenhauer 7 'Against'
|
|
A reaction:
Good. I find Kant's theoretical indifference to animals very creepy (despite his kind attitude to them). And I also think the utilitarians are wrong to only value animals for their pain, as if any animal could be shredded for fun, if it felt no pain.
|
5955
|
No one will ever find a city that lacks religious practices [Plutarch]
|
|
Full Idea:
A city without holy places and gods, without any observance of prayers, oaths, oracles, sacrifices for blessings received or rites to avert evils, no traveller has ever seen or will ever see.
|
|
From:
Plutarch (74: Reply to Colotes [c.85], §1125)
|
|
A reaction:
The nearest you might get would be Soviet Moscow, but in 1973 I saw a man there jeering at a woman who was kneeling in the street outside a closed church. Plutarch would be stunned at the decline in religious practices in modern Europe.
|