13 ideas
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!). |
3916 | Hopi consistently prefers verbs and events to nouns and things [Whorf] |
Full Idea: Hopi, with its preference for verbs, as contrasted to our own liking for nouns, perpetually turns our propositions about things into propositions about events. | |
From: Benjamin Lee Whorf (An American Indian model of the Universe [1936], p.63) | |
A reaction: This should provoke careful thought about ontology - without concluding that it is entirely relative to language. |
3917 | Scientific thought is essentially a specialised part of Indo-European languages [Whorf] |
Full Idea: What we call "scientific thought" is a specialisation of the western Indo-European type of language. | |
From: Benjamin Lee Whorf (An American Indian model of the Universe [1936], p.246) | |
A reaction: This is the beginnings of an absurd extreme relativist view of science, based on a confusion about meaning and thought. |
21740 | I doubt whether ethics is part of philosophy [Russell] |
Full Idea: I hardly think myself that ethics ought to be included in the domain of philosophy. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch.22) | |
A reaction: He declines to give his reasons. The implication of the chapter is that ethics is essentially a social and political matter, so that individual ethical guidelines are unimportant. Maybe the woolliness of ethics was also an impediment. |
21741 | 'You ought to do p' primarily has emotional content, expressing approval [Russell] |
Full Idea: A sentence like 'You ought to do so-and-so' primarily has an emotional content. It means ' this is the act towards which I feel the emotion of approval'. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch 22) | |
A reaction: I don't understand how I can say 'you ought to do p', and very clearly mean that the situation would be altogether better if p, only to be told by some philosopher that what I thought was a sensible judgement is actually an emotional outburst. |
21746 | Unlike hate, all desires can be satisfied by love [Russell] |
Full Idea: If harmonious desires are what we should seek, love is better than hate, since, when two people love each other, both can be satisfied, whereas when they hate each other one at most can achieve the object of his desire. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch 22) | |
A reaction: A wonderful example of cool philosophical objectivity! Of course it is not true, because the fact that two people love one another doesn't not prevent them from having some incompatible desires, as every couple knows. |
21747 | Goodness is a combination of love and knowledge [Russell] |
Full Idea: The good life is one inspired by love and guided by knowledge. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch 22) | |
A reaction: Forty years later, Russell's famous filmed message to posteriority said exactly this. In decision making, get the facts; in relationships, show love and tolerance. I find both parts inspiring. |
21743 | In wartime, happiness is hating the enemy, because it gives the war a purpose [Russell] |
Full Idea: During and immediately after the war [14-18], those who hated the Germans were happier than those who still regarded them as human beings, because they could feel that what was being done served a good purpose. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch 22) | |
A reaction: A striking remark. There are lots of situations where hatred seems to increase happiness. Russell is roughly defending consequentialism. |
21742 | Originally virtue was obedience, to gods, government, or custom [Russell] |
Full Idea: Historically, virtue consisted at first of obedience to authority, whether that of the gods, the government, or custom. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch 22) | |
A reaction: Russell proceeds to demolish such a theory, which he finds it fairly easy to do. In Nietzsche's terms, he is only describing slave virtue. Each role in the world has its own virtues (and functions). Which gods are the most virtuous? |
21745 | Act so as to produce harmonious rather than discordant desires [Russell] |
Full Idea: The supreme moral rule should be: Act so as to produce harmonious rather than discordant desires. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch 22) | |
A reaction: Russell makes no reference to Kant, but this is obviously intended to rebut the more rationalist Kantian view of what is imperative. The use of 'harmonious' chimes in best with Plato's account of the soul in 'Republic'. |
21744 | Legally curbing people's desires is inferior to improving their desires [Russell] |
Full Idea: To force a man to curb his desires, as we do by the criminal law, is not nearly so satisfactory as to cause him genuinely to feel the desires which promote socially harmonious conduct. | |
From: Bertrand Russell (An Outline of Philosophy [1927], Ch 22) | |
A reaction: It is hard to disagree, but improving the desires of selfish and even vicious people is a rather challenging task. |
3915 | The Hopi have no concept of time as something flowing from past to future [Whorf] |
Full Idea: A Hopi has no general notion or intuition of time as a smooth flowing continuum in which everything in the universe proceeds at an equal rate, out of a future, through a present, into a past. | |
From: Benjamin Lee Whorf (An American Indian model of the Universe [1936], p.57) | |
A reaction: If true, this would not so much support relativism of language as the view that that conception of time is actually false. |
22891 | We could be aware of time if senses briefly vibrated, extending their experience of movement [Russell, by Bardon] |
Full Idea: Russell suggested, in defence of an empiricist theory of time-awareness, that a sense organ goes on vibrating, like a piano string, for while after the stimulation. Thus we can see the movement of a second hand, seen in several places at once. | |
From: report of Bertrand Russell (An Outline of Philosophy [1927]) by Adrian Bardon - Brief History of the Philosophy of Time 2 'Realism' | |
A reaction: Hm. If they were vibrating the last experience, they couldn't pick up the new one. When something fast happens the brain resonates fortissimo! If your eyes are moving it will be different neurons that get fired at each instant. |