4 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!). |
| 7293 | It is legitimate to do harm if it is the unintended side-effect of an effort to achieve a good [Grayling] |
| Full Idea: The doctrine of double effect says that it is legitimate to do harm if the harm is the unintended side-effect of an effort to achieve a legitimate goal. | |
| From: A.C. Grayling (Among the Dead Cities [2006], Ch.6) | |
| A reaction: I think a key principle of morality is our duty to think about possible unnoticed consequences of our actions. To neglect concern for side-effects is wicked. Beyond that, the issue must concern the particulars of the situation. |
| 7292 | War must also have a good chance of success, and be waged with moderation [Grayling] |
| Full Idea: To Aquinas's three conditions for war (Idea 7291) modern theorists have added two others: that to be just a war must have a reasonable chance of success, and that the means used to conduct it must be proportional to the ends sought. | |
| From: A.C. Grayling (Among the Dead Cities [2006], Ch.6) | |
| A reaction: These two principles strike me as being much more civilized and humane than Aquinas's original contribution, suggesting that in our theoretical thinking we might be making some progress. |
| 2594 | A true cause must involve a necessary connection between cause and effect [Malebranche] |
| Full Idea: A true cause as I understand it is one such that the mind perceives a necessary connection between it and its effects. | |
| From: Nicolas Malebranche (The Union of Body and Soul [1675], p.116) |