7460
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The great moments are the death of Aristotle, Machiavelli, and Romanticism [Berlin, by Watson]
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Full Idea:
Berlin says there were three great turning points: after the death of Aristotle (when Greek schools focused on the inner life of individuals, instead of as social beings), Machiavelli's division of political and individual virtues, and Romanticism.
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From:
report of Isaiah Berlin (The Sense of Reality [1996], p.168-9) by Peter Watson - Ideas Intro
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A reaction:
I have the impression that Machiavelli introduced a new hard-boiled ethics, which dominated the sixteenth century, but in the seventeenth and eighteenth century they fought back, and Machiavellianism turned out to be just a phase.
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7720
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Two things can only resemble one another in some respect, and that may reintroduce a universal [Lowe]
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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.
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From:
E.J. Lowe (Locke on Human Understanding [1995], Ch.7)
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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.
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1350
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Continuity is needed for existence, otherwise we would say a thing existed after it ceased to exist [Reid]
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Full Idea:
Identity supposes an uninterrupted continuance of existence….Otherwise we must suppose a being to exist after it has ceased to exist, and to have existed before it was produced, which are manifest contradictions.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
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A reaction:
I take the point to be that if something is supposed to survive a gap in its existence, that must imply that it somehow exists during the gap. If a light flashes on and off, is it really a new entity each time?
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21322
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We treat slowly changing things as identical for the sake of economy in language [Reid]
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Full Idea:
All bodies, as they consist of innumerable parts, are subject to continual changes of their substance. When such changes are gradual, because language could not afford a different name for each state, it retains the same name and is considered the same.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
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A reaction:
This is hard to deny. We could hardly rename a child each morning. Simlarly, we can't have a unique name for each leaf on a tree. Economy of language explains a huge amount in philosophy.
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23643
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We all trust our distinct memories (but not our distinct imaginings) [Reid]
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Full Idea:
Every man feels he must believe what he distinctly remembers, though he can give no other reason for his belief, but that he remembers the thing distinctly; whereas, when he merely distinctly imagines a thing, he has no belief in it upon that account.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], 1)
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A reaction:
The word 'distinct' is doing some heavy work here. I fear that believing the memory is the only criterion we have for calling it distinct. As a boy I was persuaded to change my testimony about a car accident, and I realised I was not distinct about it.
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1356
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A person is a unity, and doesn't come in degrees [Reid]
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Full Idea:
The identity of a person is a perfect identity: wherever it is real, it admits of no degrees; and it is impossible that a person should be in part the same, and in part different; because a person is a 'monad', and is not divisible into parts.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
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A reaction:
I don't accept this, because I don't accept the metaphysics needed to underpin it. To watch a person with Alzheimer's disease fade out of existence before they die seems sufficient counter-evidence. I believe in personal identity, but it isn't 'perfect'.
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1359
|
Personal identity is the basis of all rights, obligations and responsibility [Reid]
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Full Idea:
Identity, when applied to persons, has no ambiguity, and admits of no degrees. It is the foundation of all rights and obligations, and of all accountableness.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
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A reaction:
This seems to me to be one of the key mistakes in all of philosophy - thinking that items must always be all-or-nothing. If a person deteriorates through Alzheimer's, there seem to be obvious degrees of personhood. Responsibility comes in degrees, too.
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7714
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Personal identity is a problem across time (diachronic) and at an instant (synchronic) [Lowe]
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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).
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From:
E.J. Lowe (Locke on Human Understanding [1995], Ch.5)
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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.
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21323
|
The identity of a thief is only known by similarity, but memory gives certainty in our own case [Reid]
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Full Idea:
A man challenges a thief in possession of his horse only on similarity. The testimony of witnesses to the identity of a person is commonly grounded on no other evidence. ...Evidence of our own identity is grounded in memory, and gives undoubted certainty.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
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A reaction:
With other people the best we can hope for is type-identity, hoping that each individual being is a unique type, but with otherselves we are always confident of establishing token identity. Could I have been someone different yesterday, without realising?
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21325
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Boy same as young man, young man same as old man, old man not boy, if forgotten! [Reid]
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Full Idea:
Suppose a brave officer, flogged as a boy for robbing an orchard, to have captured a standard in his first campaign, and become a general in advanced life. [If the general forgets the flogging] he is and at the same time is not the same as the boy.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 6)
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A reaction:
The point is that strict identity has to be transitive, and if the general forgets his boyhood that breaks the transitivity. If identity is less strict there is no problem. The general may only have memories related to some part of his boyhood.
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1352
|
Thoughts change continually, but the self doesn't [Reid]
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Full Idea:
My thoughts, and actions, and feelings, change every moment: they have no continued, but a successive, existence: but that self, or I, to which they belong, is permanent.
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From:
Thomas Reid (Essays on Intellectual Powers 3: Memory [1785], III.Ch 4)
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A reaction:
The word 'permanent' may be excessive, but one could hardly say there is nothing more to personal identity than the contents of consciousnes, given how much and how quickly those continually fluctuate.
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7715
|
Mentalese isn't a language, because it isn't conventional, or a means of public communication [Lowe]
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Full Idea:
'Mentalese' would be neither conventional nor a means of public communication so that even to call it a language is seriously misleading.
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From:
E.J. Lowe (Locke on Human Understanding [1995], Ch.7)
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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?
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