16 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!). |
5831 | The new view is that "water" is a name, and has no definition [Schwartz,SP] |
Full Idea: Perhaps the modern view is best expressed as saying that "water" has no definition at all, at least in the traditional sense, and is a proper name of a specific substance. | |
From: Stephen P. Schwartz (Intro to Naming,Necessity and Natural Kinds [1977], §III) | |
A reaction: This assumes that proper names have no definitions, though I am not clear how we can grasp the name 'Aristotle' without some association of properties (human, for example) to go with it. We need a definition of 'definition'. |
5829 | We refer to Thales successfully by name, even if all descriptions of him are false [Schwartz,SP] |
Full Idea: We can refer to Thales by using the name "Thales" even though perhaps the only description we can supply is false of him. | |
From: Stephen P. Schwartz (Intro to Naming,Necessity and Natural Kinds [1977], §III) | |
A reaction: It is not clear what we would be referring to if all of our descriptions (even 'Greek philosopher') were false. If an archaeologist finds just a scrap of stone with a name written on it, that is hardly a sufficient basis for successful reference. |
5830 | The traditional theory of names says some of the descriptions must be correct [Schwartz,SP] |
Full Idea: The traditional theory of proper names entails that at least some combination of the things ordinarily believed of Aristotle are necessarily true of him. | |
From: Stephen P. Schwartz (Intro to Naming,Necessity and Natural Kinds [1977], §III) | |
A reaction: Searle endorses this traditional theory. Kripke and co. tried to dismiss it, but you can't. If all descriptions of Aristotle turned out to be false (it was actually the name of a Persian statue), our modern references would have been unsuccessful. |
5826 | The intension of "lemon" is the conjunction of properties associated with it [Schwartz,SP] |
Full Idea: The conjunction of properties associated with a term such as "lemon" is often called the intension of the term "lemon". | |
From: Stephen P. Schwartz (Intro to Naming,Necessity and Natural Kinds [1977], §II) | |
A reaction: The extension of "lemon" is the set of all lemons. At last, a clear explanation of the word 'intension'! The debate becomes clear - over whether the terms of a language are used in reference to ideas of properties (and substances?), or to external items. |
23814 | Every human yearns for an unattainable transcendent good [Weil] |
Full Idea: There is a reality outside the world …outside any sphere that is accessible to human faculties. Corresponding to this reality, at the centre of the human heart, is the longing for an absolute good, which is always there and never appeased by this world. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.221) | |
A reaction: I don't believe in any sort of transcendent reality, but I can identify with this. Even if you have a highly naturalistic view of what is valuable (see late Philippa Foot), there is this indeterminate yearning for that value. |
23824 | Where human needs are satisfied we find happiness, friendship and beauty [Weil] |
Full Idea: Any place where the needs of human beings are satisfied can be recognised by the fact that there is a flowering of fraternity, joy, beauty, and happiness. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.230) | |
A reaction: Weil writes a lengthy analysis of what she sees as the basic human needs, beyond the obvious food, water etc. An excellent place to start a line of political thought. |
23815 | We cannot equally respect what is unequal, so equal respect needs a shared ground [Weil] |
Full Idea: It is impossible to feel equal respect for things that are in fact unequal unless the respect is given to something that is identical in all of them. Men are all unequal in all their relations with things of this world. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.223) | |
A reaction: Weil votes for some link to transcendence in each of us, but I would prefer some more naturalistic proposal for what we all have in common. There are plenty of aspects which unite all human beings, which grounds this unconditional respect. |
23823 | Life needs risks to avoid sickly boredom [Weil] |
Full Idea: The boredom produced by a complete absence of risk is a sickness of the human soul. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.229) | |
A reaction: An unusual analysis of boredom. I think it is probably purposeful activity that we need, rather than actual risk, with all the stresses that involves. Risks are justified by their rewards. |
23822 | We all need to partipate in public tasks, and take some initiative [Weil] |
Full Idea: The human soul has need of disciplined participation in a common task of public value, and it has need of personal initiative within this participation. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.229) | |
A reaction: The intrusion of competitive capitalism into almost every area of modern life has more or less eliminated such activities. Only state employees now have such satisfactions, on the whole. I admire Weil's approach here. |
23817 | We need both equality (to attend to human needs) and hierarchy (as a scale of responsibilities) [Weil] |
Full Idea: The human soul has need of equality and of hierarchy. Equality is the public recognition …of the principal that an equal degree of attention is due to the needs of all human beings. Hierarchy is the scale of responsibilities. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.228) | |
A reaction: This is the conservative aspect of Weil's largely radical political thinking. Presumably what we respect in these people is their responsibilies, and not their mere rank. Idle members of the British House of Lords have no rank in this hierarchy. |
23819 | Deliberate public lying should be punished [Weil] |
Full Idea: Every avoidable material falsehood publicly asserted should become a punishable offence. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.228) | |
A reaction: Yes please! The early 21st century has become the time when truth lost all value in public life. Lying to the House of Commons in the UK required instant resignation 50 years ago. Now it is just a source of laughter. No freedom to lie! |
23818 | We have liberty in the space between nature and accepted authority [Weil] |
Full Idea: Liberty is the power of choice within the latitude left between the direct constraint of natural forces and the authority accepted as legitimate. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.228) | |
A reaction: Accepting legitimate authority is a nicely softened version of the social contract. We often find that the office and rank are accepted as legitimate, but then are unable to accept the appalling individual who holds the office. |
23820 | People need personal and collective property, and a social class lacking property is shameful [Weil] |
Full Idea: The human soul has need of both personal property and collective property. …The existence of a social class defined by the lack of personal and collective property is as shameful as slavery. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.229) | |
A reaction: Nice. Particularly the idea that we all need collective property, such as parks and beaches and public buildings. |
23821 | Crime should be punished, to bring the perpetrator freely back to morality [Weil] |
Full Idea: The human soul needs punishment and honour. A committer of crime has become exiled from good, and needs to be reintegrated with it through suffering. This aims to bring the soul to recognise freely some day that is infliction was just. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.229) | |
A reaction: The Scanlon contractualist approach to punishment - that the victim of it accepts its justice. Given her saintly character, Simone had a very tough view of this issue. |
23816 | Attention to a transcendent reality motivates a duty to foster the good of humanity [Weil] |
Full Idea: Anyone whose attention and love are directed towards the reality outside the world recognises that he is bound by the permanent obligation to remedy …all the privations of soul and body which are liable to destroy or damage any human being whatsoever. | |
From: Simone Weil (Draft Statement of Human Obligations [1943], p.225) | |
A reaction: [abridged] An interesting attempt to articulate the religious motivation of morality. The Euthyphro question remains - of why this vision of a wholly good higher morality should motivate anyone, unless they already possess a desire for that good. |