9 ideas
3067 | A philosopher should have principles ready for understanding, like a surgeon with instruments [Aurelius] |
Full Idea: As physicians have always their instruments and knives ready for cases which suddenly require their skill, so should you have principles ready for the understanding of things divine and human. | |
From: Marcus Aurelius (The Meditations (To Himself) [c.170], 3.13) | |
A reaction: Nice. Philosophy is the training ground where wisdom and good living are made possible, but it cannot be a substitute for living. |
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!). |
3072 | Everything is changing, including yourself and the whole universe [Aurelius] |
Full Idea: All things are changing; and you yourself are in continuous mutation and in a manner in continuous destruction, and the whole universe too. | |
From: Marcus Aurelius (The Meditations (To Himself) [c.170], 9.19) |
3066 | Nothing is evil which is according to nature [Aurelius] |
Full Idea: Nothing is evil which is according to nature. | |
From: Marcus Aurelius (The Meditations (To Himself) [c.170], 2.17) | |
A reaction: A bit hopeful. Sounds tautological. I.e. anything which is agreed to be evil is probably immediately labelled as 'unnatural'. What would he agree was evil? |
3071 | Justice has no virtue opposed to it, but pleasure has temperance opposed to it [Aurelius] |
Full Idea: In the constitution of the rational animal I see no virtue which is opposed to justice; but I see a virtue which is opposed to pleasure, and that is temperance. | |
From: Marcus Aurelius (The Meditations (To Himself) [c.170], 8.39) | |
A reaction: There are plenty of hideous things opposed to justice, but presumably that immediately disqualifies them from being virtues. |
3069 | The art of life is more like the wrestler's than the dancer's [Aurelius] |
Full Idea: The art of life is more like the wrestler's than the dancer's. | |
From: Marcus Aurelius (The Meditations (To Himself) [c.170], 7.61) |
3065 | Humans are naturally made for co-operation [Aurelius] |
Full Idea: We are made for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. To act against one another, then, is contrary to nature. | |
From: Marcus Aurelius (The Meditations (To Himself) [c.170], 2.1) |
4053 | If it is desirable that a given patient die, then moral objections to killing them do not apply [Rachels] |
Full Idea: The cause of death (injection or disease) is important from the legal point of view, but not morally. If euthanasia is desirable in a given case then the patient's death is not an evil, so the usual objections to killing do not apply. | |
From: James Rachels (No Moral Difference [1975], p.102) | |
A reaction: Seems reasonable, but a very consequentialist view. Is it good that small children should clean public toilets? |
4052 | It has become normal to consider passive euthanasia while condemning active euthanasia [Rachels] |
Full Idea: It seems to have become accepted that passive euthanasia (by withholding treatment and allowing a patient to die) may be acceptable, whereas active euthanasia (direct action to kill the patient) is never acceptable. | |
From: James Rachels (No Moral Difference [1975], p.97) | |
A reaction: He goes on to attack the distinction. It is hard to distinguish the two cases, as well as being hard to judge them. |