37 ideas
| 7990 | Serene wisdom is freedom from ties, and indifference to fortune [Anon (Bhag)] |
| Full Idea: Who everywhere is free from all ties, who neither rejoices nor sorrows if fortune is good or is ill, his is a serene wisdom. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 2.57) | |
| A reaction: This is very similar to the 'apatheia' of the Stoics, though they are always more committed to rationality. This is quite a good strategy when times are hard, but as a general rule it offers a bogus state of 'wisdom' which is really half way to death. |
| 5278 | Philosophy is no more than abstractions concerning observations of human historical development [Marx/Engels] |
| Full Idea: When reality is depicted, philosophy as an independent branch of knowledge loses its medium of existence. At best it is a summing up of general results, abstractions which arise from observation of the historical development of man. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: This strikes me as nonsense, based on a bogus Hegelian notion that history is following some sort of pattern, and that mental reality is fixed by physical conditions. The philosophy of mathematics, for one, won't fit into this definition. |
| 23367 | Even pointing a finger should only be done for a reason [Epictetus] |
| Full Idea: Philosophy says it is not right even to stretch out a finger without some reason. | |
| From: Epictetus (fragments/reports [c.57], 15) | |
| A reaction: The key point here is that philosophy concerns action, an idea on which Epictetus is very keen. He rather despise theory. This idea perfectly sums up the concept of the wholly rational life (which no rational person would actually want to live!). |
| 7989 | Seek salvation in the wisdom of reason [Anon (Bhag)] |
| Full Idea: Seek salvation in the wisdom of reason. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 2.49) | |
| A reaction: Quotations like this can usually be counterbalanced in eastern philosophy by wild irrationality, but they certainly felt to tug of reason. Only the Dhaoists seem really opposed to reason (e.g. Idea 7289). |
| 5287 | Philosophical problems are resolved into empirical facts [Marx/Engels] |
| Full Idea: Every profound philosophical problem is resolved quite simply into an empirical fact. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.B) | |
| A reaction: This shows that empirical accounts of metaphysics are not just a branch of British empiricism, but are a basic fact of any materialist view of the world. The influence of David Hume, however, hovers behind this Marxist doctrine. |
| 7996 | I am all the beauty and goodness of things, says Krishna [Anon (Bhag)] |
| Full Idea: I am the beauty of all things beautiful; ...I am the goodness of those who are good, says Krishna. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 10.36) | |
| A reaction: Another attempt to annexe everything which is admirable to the nature of God. This sounds strikingly Platonic (c.f. Idea 7992, which seems Aristotelian). One scholar dates the text to 150 BCE. I think there is influence, one way or the other. |
| 7995 | In all living beings I am the light of consciousness, says Krishna [Anon (Bhag)] |
| Full Idea: In all living beings I am the light of consciousness, says Krishna. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 10.22) | |
| A reaction: Everything grand seems to be claimed for God at this stage of culture, but I am not sure how coherent this view is, unless this is pantheism. In what sense could we possibly be Krishna, when none of us (except Arjuna) is aware of it? |
| 23872 | 'Society determines consciousness' is contradictory; society only exists in minds [Weil on Marx/Engels] |
| Full Idea: In the Marxist formula 'social existence determines consciousness' there are more contradictions than words. Since 'social' can only exist in human minds, 'social existence' is already consciousness. It cannot determine consciousness, which is undefined. | |
| From: comment on K Marx / F Engels (The German Ideology [1846]) by Simone Weil - Fragments p.126 | |
| A reaction: I'm not convinced that society only exists in minds. Many children in Victorian London had never heard of 'London', but that didn't stop it existing. Our problems are often social substrata of which we are unaware. |
| 5277 | Life is not determined by consciousness, but consciousness by life [Marx/Engels] |
| Full Idea: Life is not determined by consciousness, but consciousness by life. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: This slogan is the heart of Marxism. It begs the obvious question of what determines (social) life? Aristotle is at least partly right - that some activities and social organisation are 'unnatural', going against the grain of the human 'given'. |
| 5280 | Language co-exists with consciousness, and makes it social [Marx/Engels] |
| Full Idea: Language is as old as consciousness, language is practical consciousness that exists also for other men. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: Dennett takes a similar view - that consciousness is more-or-less a consequence of the development of consciousness. This is understandable if you make intentional rather than phenomenal consciousness central. Otherwise ants may well have it. |
| 7999 | All actions come from: body, lower self, perception, means of action, or Fate [Anon (Bhag)] |
| Full Idea: Whatever a man does, good or bad, in thought, word or deed, has these five sources of action: the body, the lower 'I am', the means of perception, the means of action, and Fate. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 18.14/15) | |
| A reaction: The 'means of action' will presumably take care of anything we haven't thought of! Nothing quite matches the idea of 'the will' here. A twitch from the first, eating from the second, a startled jump from the third, struck by lightning from the fifth. |
| 5276 | The nature of an individual coincides with what they produce and how they produce it [Marx/Engels] |
| Full Idea: As individuals express their life, so they are; what they are, therefore, coincides with their production, both with what they produce and with how they produce. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: This appears to be contradicted by their subsequent idea that 'alienation' from the means of production is possible. Presumably intellectuals (in all ages) are to some extent exempt from this rule. It is, in fact, not true. |
| 7991 | Hate and lust have their roots in man's lower nature [Anon (Bhag)] |
| Full Idea: Hate and lust for things of nature have their roots in man's lower nature. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 3.34) | |
| A reaction: It seems outmoded now (since Freud) to label parts of human nature as 'higher' and 'lower'. I would defend the distinction, but it is not self-evident. The basis of morality is good citizenship, and parts of our nature are detrimental to that. |
| 5281 | Consciousness is a social product [Marx/Engels] |
| Full Idea: Consciousness is from the very beginning a social product. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: This slogan has produced the sociological view of truth which has stood opposed to philosophy for the last 150 years. It would be silly to deny that there is a good point here, but equally silly to think that all consciousness is explicable in this way. |
| 5289 | When aristocracy or the bourgeoisie dominate, certain values dominate with them [Marx/Engels] |
| Full Idea: During the time that the aristocracy was dominant, the concepts honour, loyalty etc. were dominant, and during the dominance of the bourgeoisie the concepts of freedom, equality etc. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.B) | |
| A reaction: This is a very anti-Aristotelian view, based on a very different idea of human nature. It must, to some extent, be true, but freedom and equality will be a value for the proletariat, and loyalty will be a key value if the family is central. |
| 5274 | Young Hegelians proposed changing our present consciousness for liberating critical consciousness [Marx/Engels] |
| Full Idea: The Young Hegelians logically put to men the moral postulate of exchanging their present consciousness for human, critical or egoistic consciousness, and thus removing their limitations. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: It seems there are three views here: this one (that we can change our consciousness), the Aristotelian view (that consciousness is 'given'), and the Marxist view (that society determines consciousness). The truth is somewhere between them. |
| 21992 | Producing their own subsistence distinguishes men from animals [Marx/Engels] |
| Full Idea: Men begin to distinguish themselves from animals as soon as they begin to produce their means of subsistence. | |
| From: K Marx / F Engels (The German Ideology [1846], p.160), quoted by Sydney Shoemaker - Some varieties of functionalism 6 | |
| A reaction: At the very least, we must say that there had to be some intrinsic distinctiveness in place before men could do this. I like meta-thought. |
| 5275 | Men distinguish themselves from animals when they begin to produce their means of subsistence [Marx/Engels] |
| Full Idea: Men begin to distinguish themselves from animals as soon as they begin to produce their means of subsistence. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: This seems a rather external criterion. Presumably we can ask what biological or mental feature made it possible for men to produce their own means of subsistence, and why it evolved. Darwin puts a different perspective on this idea. |
| 5292 | Individuals are mutually hostile unless they group together in competition with other groups [Marx/Engels] |
| Full Idea: Separate individuals form a class only insofar as they have to carry on a battle against another class; otherwise they are on hostile terms with each other as competitors. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.D) | |
| A reaction: Beneath the Marxist view that consciousness is a social creation lies a Hobbesian pessimism about basic human nature. This idea bodes ill for ultimate communism, because class struggle will have been abolished. What, then, can unite people? |
| 5293 | Only in community are people able to cultivate their gifts, and therefore be free [Marx/Engels] |
| Full Idea: Only in community with others has each individual the means of cultivating his gifts in all directions; only in the community, therefore, is personal freedom possible. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.D) | |
| A reaction: This is where Aristotle and Marx agree, and I agree too. I think we could drop the word "free", which is to some degree a necessary right and precondition of human happiness, but is not the real target. |
| 5273 | Young Hegelians think consciousness is chains for men, where old Hegelians think it the bond of society [Marx/Engels] |
| Full Idea: The Young Hegelians consider conceptions, thoughts, ideas, in fact all the products of consciousness, to which they attribute an independent existence, as the real chains of men (just as the Old Hegelians declared them the true bonds of human society). | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: Marx and Engels will attack both views. The Young Hegelians seem potential existentialists, and the Old Hegelians followers of Aristotle. The correct view is somewhere in the middle. Self-criticism is an option given to us by our culture. |
| 5283 | In communist society we are not trapped in one activity, but can act freely [Marx/Engels] |
| Full Idea: In communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates production, and I can hunt in the morning, fish in the afternoon and criticise after dinner. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: This sounds like a hopeless daydream, and Plato would be appalled. It now (2004) looks as if this aspiration is more likely to be met in a liberal capitalist democracy than it is under any state-controlled communism. |
| 5282 | If the common interest imposes on the individual, his actions become alienated and enslaving [Marx/Engels] |
| Full Idea: As long as a cleavage exists between the particular and the common interest, as long, therefore, as activity is not voluntarily, but naturally divided, man's own deed becomes an alien power opposed to him, which enslaves him. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: An isolated individual could feel 'alienated' doing menial tasks for themselves when they yearned to get on with their poetry. Alienation is not all-or-nothing. Compare working for a good employer with working for Nazi conquerors. |
| 5288 | The class controlling material production also controls mental production [Marx/Engels] |
| Full Idea: The class which has the means of material production at its disposal, has control at the same time over the means of mental production. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.B) | |
| A reaction: This is mostly true, because the wealthy will control both the media and most of the educational institutions, but in a world of universal education and underground presses it doesn't seem to be a necessary truth. Wide dissemination of ideas needs money. |
| 5290 | The revolutionary class is opposed to 'class', and represents all of society [Marx/Engels] |
| Full Idea: The class making a revolution appears from the very start, if only because it is opposed to a 'class', not as a class but as the representative of the whole of society. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.B) | |
| A reaction: This appears to be the source of most of the troubles of the last 150 years. Aristotle thought a benevolent tyrant could represent all of society. It looks to me as if a representative democracy has the best chance, but control of the media is tricky. |
| 5294 | To assert themselves as individuals, the proletarians must overthrow the State [Marx/Engels] |
| Full Idea: In order to assert themselves as individuals, the proletarians must overthrow the State. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.D) | |
| A reaction: By the 'State' is here meant the centralised power of the owners of the means of production. They are not aiming at anarchism, but at a more fluid 'society' or 'community'. Most of us have an Orwellian fear of violent 'overthrowing'. |
| 5285 | Slavery cannot be abolished without the steam-engine [Marx/Engels] |
| Full Idea: Slavery cannot be abolished without the steam-engine. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.B) | |
| A reaction: In Britain and its colonies it does appear that the rise of factories and the abolition of slavery coincided. It is hard to see why this should be a necessity, though. Did the early Christians keep slaves? Some ancient Greeks objected to slavery. |
| 5284 | Communism abolishes private property and dissolves the powerful world market [Marx/Engels] |
| Full Idea: It is empirically established that by the overthrow of the existing state of society by the communist revolution, and the abolition of private property, which is identical with it, the power of the world market will be dissolved. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: They later dropped the abolition of private property as an aim. They were very early in spotting the problem of global capitalism. As long as there are scarcities of anything (e.g. Rembrandts) it is hard to imagine the disappearance of the market. |
| 5291 | The law says private property is the result of the general will [Marx/Engels] |
| Full Idea: In civil law the existing property relations are declared to be the result of the general will. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.C) | |
| A reaction: In other words, the 'general will' is open to endless abuse, because it is defined by the current power group, which nowadays is whoever controls the mass media. Even a 'free' election doesn't prove the general will, which is a cultural thing. |
| 7988 | There is no greater good for a warrior than to fight in a just war [Anon (Bhag)] |
| Full Idea: There is no greater good for a warrior than to fight in righteous war. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 2.31) | |
| A reaction: What worries me now is not the urging to fight, as long as a good cause can be found, but the idea that someone should see his social role as 'warrior'. The modern 'soldier' is ready to fight, but a traditional 'warrior' is obliged to fight. |
| 5279 | Human history must always be studied in relation to industry and exchange [Marx/Engels] |
| Full Idea: The 'history of humanity' must always be studied and treated in relation to the history of industry and exchange. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.A) | |
| A reaction: There is a lot of truth in this, but why did the Greeks produce Pythagoras, or the Jews produce Jesus, or the British produce Sid Vicious? Two very similar industrial societies can produce very different cultures. Individuals can make a difference. |
| 5286 | Most historians are trapped in the illusions of their own epoch [Marx/Engels] |
| Full Idea: Most historians see in history just the political actions of princes and states, religious and all sorts of theoretical struggles, and in particular in each historical epoch have had to share the illusion of that epoch. | |
| From: K Marx / F Engels (The German Ideology [1846], §1.B) | |
| A reaction: Is it an illusion of our epoch that we share the illusions of our epoch? It seems unfair to say that Marx and Engels can see beyond the illusions of their epoch, but some historian writing about the Wars of the Roses can't. Princes were important. |
| 7992 | The visible forms of nature are earth, water, fire, air, ether; mind, reason, and the sense of 'I' [Anon (Bhag)] |
| Full Idea: The visible forms of nature are eight: earth, water, fire, air, ether; the mind, reason, and the sense of 'I'. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 7.4) | |
| A reaction: Presumably there is an implication that there are also invisible forms. The Bhuddists launched an attack on 'I' as one of the categories. The first five appear to be Aristotle's, which must be of scholarly (and chronological) interest. |
| 7994 | Everything, including the gods, comes from me, says Krishna [Anon (Bhag)] |
| Full Idea: All the gods come from me, says Krishna. ...I am the one source of all | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 10.2/8) | |
| A reaction: This seems very close to monotheism, and sounds very similar to the position that Zeus seems to occupy in later Greek religion, where he is shading off into a supreme and spiritual entity. |
| 7993 | Brahman is supreme, Atman his spirit in man, and Karma is the force of creation [Anon (Bhag)] |
| Full Idea: Brahman is supreme, the Eternal. Atman is his Spirit in man. Karma is the force of creation, wherefrom all things have their life. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 8.3) | |
| A reaction: I can't help wondering how they know all this stuff, but then I'm just a typical product of my culture. We seem to have a trinity here. Who's in charge? Is Atman just a servant? Is Karma totally under the control of Brahman? |
| 7997 | Only by love can men see me, know me, and come to me, says Krishna [Anon (Bhag)] |
| Full Idea: Only by love can men see me, and know me, and come unto me, says Krishna | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 11.54) | |
| A reaction: There seems to be a paradox here, as it is unclear how you can love Krishna, if you have not already seen him in some way. This is another paradox of fideism - that faith cannot possibly be the first step in a religion, as faith needs a target. |
| 7998 | The three gates of hell are lust, anger and greed [Anon (Bhag)] |
| Full Idea: Three are the gates of this hell, the death of the soul: the gate of lust, the gate of wrath, and the gate of greed. Let a man shun the three. | |
| From: Anon (Bhag) (The Bhagavad Gita [c.500 BCE], 16.21) | |
| A reaction: Anyone who wishes to procreate, champion justice, and make a living, has to pursue all three. Wisdom consists of pursuing the three appropriately, not in shunning them. How did this bizarre puritanism ever come to grip the human race? |