76 ideas
23350 | A wise philosophers uses reason to cautiously judge each aspect of living [Epictetus] |
Full Idea: The sinews of a philosopher are desire that never fails in its achievement; aversion that never meets with what it would avoid; appropriate impulse; carefully considered purpose; and assent that is never precipitate. | |
From: Epictetus (The Discourses [c.56], 2.08.29) | |
A reaction: This is a very individual view of wisdom and the philosopher, whereas wisdom is often thought to have a social role. Is it not important for a philosopher to at least offer advice? |
23355 | The task of philosophy is to establish standards, as occurs with weights and measures [Epictetus] |
Full Idea: Things are judged and weighed, when we have the standards ready. This is the task of philosophy: to examine and establish the standards. | |
From: Epictetus (The Discourses [c.56], 2.11.24) | |
A reaction: It is interesting that this gives philosophers a very specific social role, and also that it seems to identify epistemology as First Philosophy. Other disciplines, of course, establish their own standards without reference to philosophy. |
21394 | Philosophy is knowing each logos, how they fit together, and what follows from them [Epictetus] |
Full Idea: [Philosophical speculation] consists in knowing the elements of 'logos', what each of them is like, how they fit together, and what follows from them. | |
From: Epictetus (The Discourses [c.56], 4.08.14), quoted by A.A. Long - Hellenistic Philosophy 4.1 | |
A reaction: [Said to echo Zeno] If you substitute understanding for 'logos' (plausibly), I think this is exactly the view of philosophy I would subscribe to. We want to understand each aspect of life, and we want those understandings to cohere with one another. |
20876 | Philosophy investigates the causes of disagreements, and seeks a standard for settling them [Epictetus] |
Full Idea: The start of philosophy is perception of the mutual conflict among people, and a search for its cause, plus the rejection and distrust of mere opinion, an investigation to see if opinion is right, and the discovery of some canon, like scales for weighing. | |
From: Epictetus (The Discourses [c.56], 2.11.13) | |
A reaction: So the number one aim of philosophy is epistemological, to find the criterion for true opinion. But it starts in real life, and would cease to trade if people would just agree. I think we should set the bar higher than that. |
23344 | Reason itself must be compounded from some of our impressions [Epictetus] |
Full Idea: What is reason itself? Something compounded from impressions of a certain kind. | |
From: Epictetus (The Discourses [c.56], 1.20.05) | |
A reaction: This seems to be the only escape from the dead end attempts to rationally justify reason. Making reason a primitive absolute is crazy metaphysics. |
23343 | Because reason performs all analysis, we should analyse reason - but how? [Epictetus] |
Full Idea: Since it is reason that analyses and completes all other things, reason itself should not be left unanalysed. But by what shall it be analysed? ..That is why philosophers put logic first, just as when measuring grain we first examine the measure. | |
From: Epictetus (The Discourses [c.56], 1.17.01) | |
A reaction: The problem of the definitive metre rule in Paris. I say we have to test reason against the physical world, and the measure of reason is truth. Something has to be primitive, but reason is too vague for that role. Idea 23344 agrees with me! |
18074 | Intuitionists rely on assertability instead of truth, but assertability relies on truth [Kitcher] |
Full Idea: Though it may appear that the intuitionist is providing an account of the connectives couched in terms of assertability conditions, the notion of assertability is a derivative one, ultimately cashed out by appealing to the concept of truth. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.5) | |
A reaction: I have quite a strong conviction that Kitcher is right. All attempts to eliminate truth, as some sort of ideal at the heart of ordinary talk and of reasoning, seems to me to be doomed. |
8956 | What is a singleton set, if a set is meant to be a collection of objects? [Szabó] |
Full Idea: The relationship between an object and its singleton is puzzling. Our intuitive conception of a set is a collection of objects - what are we to make of a collection of a single object? | |
From: Zoltán Gendler Szabó (Nominalism [2003], 4.1) | |
A reaction: The ontological problem seems to be the same as that of the empty set, and indeed the claim that a pair of entities is three things. For logicians the empty set is as real as a pet dog, but not for me. |
6298 | Kitcher says maths is an idealisation of the world, and our operations in dealing with it [Kitcher, by Resnik] |
Full Idea: Kitcher says maths is an 'idealising theory', like some in physics; maths idealises features of the world, and practical operations, such as segregating and matching (numbering), measuring, cutting, moving, assembling (geometry), and collecting (sets). | |
From: report of Philip Kitcher (The Nature of Mathematical Knowledge [1984]) by Michael D. Resnik - Maths as a Science of Patterns One.4.2.2 | |
A reaction: This seems to be an interesting line, which is trying to be fairly empirical, and avoid basing mathematics on purely a priori understanding. Nevertheless, we do not learn idealisation from experience. Resnik labels Kitcher an anti-realist. |
12392 | Mathematical a priorism is conceptualist, constructivist or realist [Kitcher] |
Full Idea: Proposals for a priori mathematical knowledge have three main types: conceptualist (true in virtue of concepts), constructivist (a construct of the human mind) and realist (in virtue of mathematical facts). | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 02.3) | |
A reaction: Realism is pure platonism. I think I currently vote for conceptualism, with the concepts deriving from the concrete world, and then being extended by fictional additions, and shifts in the notion of what 'number' means. |
18078 | The interest or beauty of mathematics is when it uses current knowledge to advance undestanding [Kitcher] |
Full Idea: What makes a question interesting or gives it aesthetic appeal is its focussing of the project of advancing mathematical understanding, in light of the concepts and systems of beliefs already achieved. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 09.3) | |
A reaction: Kitcher defends explanation (the source of understanding, presumably) in terms of unification with previous theories (the 'concepts and systems'). I always have the impression that mathematicians speak of 'beauty' when they see economy of means. |
12426 | The 'beauty' or 'interest' of mathematics is just explanatory power [Kitcher] |
Full Idea: Insofar as we can honor claims about the aesthetic qualities or the interest of mathematical inquiries, we should do so by pointing to their explanatory power. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 09.4) | |
A reaction: I think this is a good enough account for me (but probably not for my friend Carl!). Beautiful cars are particularly streamlined. Beautiful people look particularly healthy. A beautiful idea is usually wide-ranging. |
12395 | Real numbers stand to measurement as natural numbers stand to counting [Kitcher] |
Full Idea: The real numbers stand to measurement as the natural numbers stand to counting. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.4) |
12425 | Complex numbers were only accepted when a geometrical model for them was found [Kitcher] |
Full Idea: An important episode in the acceptance of complex numbers was the development by Wessel, Argand, and Gauss, of a geometrical model of the numbers. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 07.5) | |
A reaction: The model was in terms of vectors and rotation. New types of number are spurned until they can be shown to integrate into a range of mathematical practice, at which point mathematicians change the meaning of 'number' (without consulting us). |
18071 | A one-operation is the segregation of a single object [Kitcher] |
Full Idea: We perform a one-operation when we perform a segregative operation in which a single object is segregated. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.3) | |
A reaction: This is part of Kitcher's empirical but constructive account of arithmetic, which I find very congenial. He avoids the word 'unit', and goes straight to the concept of 'one' (which he treats as more primitive than zero). |
18066 | The old view is that mathematics is useful in the world because it describes the world [Kitcher] |
Full Idea: There is an old explanation of the utility of mathematics. Mathematics describes the structural features of our world, features which are manifested in the behaviour of all the world's inhabitants. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.1) | |
A reaction: He only cites Russell in modern times as sympathising with this view, but Kitcher gives it some backing. I think the view is totally correct. The digression produced by Cantorian infinities has misled us. |
18083 | With infinitesimals, you divide by the time, then set the time to zero [Kitcher] |
Full Idea: The method of infinitesimals is that you divide by the time, and then set the time to zero. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 10.2) |
12393 | Intuition is no basis for securing a priori knowledge, because it is fallible [Kitcher] |
Full Idea: The process of pure intuition does not measure up to the standards required of a priori warrants not because it is sensuous but because it is fallible. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 03.2) |
12420 | If mathematics comes through intuition, that is either inexplicable, or too subjective [Kitcher] |
Full Idea: If mathematical statements are don't merely report features of transient and private mental entities, it is unclear how pure intuition generates mathematical knowledge. But if they are, they express different propositions for different people and times. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 03.1) | |
A reaction: This seems to be the key dilemma which makes Kitcher reject intuition as an a priori route to mathematics. We do, though, just seem to 'see' truths sometimes, and are unable to explain how we do it. |
18061 | Mathematical intuition is not the type platonism needs [Kitcher] |
Full Idea: The intuitions of which mathematicians speak are not those which Platonism requires. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 03.3) | |
A reaction: The point is that it is not taken to be a 'special' ability, but rather a general insight arising from knowledge of mathematics. I take that to be a good account of intuition, which I define as 'inarticulate rationality'. |
12387 | Mathematical knowledge arises from basic perception [Kitcher] |
Full Idea: Mathematical knowledge arises from rudimentary knowledge acquired by perception. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], Intro) | |
A reaction: This is an empiricist manifesto, which asserts his allegiance to Mill, and he gives a sophisticated account of how higher mathematics can be accounted for in this way. Well, he tries to. |
12412 | My constructivism is mathematics as an idealization of collecting and ordering objects [Kitcher] |
Full Idea: The constructivist position I defend claims that mathematics is an idealized science of operations which can be performed on objects in our environment. It offers an idealized description of operations of collecting and ordering. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], Intro) | |
A reaction: I think this is right. What is missing from Kitcher's account (and every other account I've met) is what is meant by 'idealization'. How do you go about idealising something? Hence my interest in the psychology of abstraction. |
18065 | We derive limited mathematics from ordinary things, and erect powerful theories on their basis [Kitcher] |
Full Idea: I propose that a very limited amount of our mathematical knowledge can be obtained by observations and manipulations of ordinary things. Upon this small base we erect the powerful general theories of modern mathematics. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 05.2) | |
A reaction: I agree. The three related processes that take us from the experiential base of mathematics to its lofty heights are generalisation, idealisation and abstraction. |
18077 | The defenders of complex numbers had to show that they could be expressed in physical terms [Kitcher] |
Full Idea: Proponents of complex numbers had ultimately to argue that the new operations shared with the original paradigms a susceptibility to construal in physical terms. The geometrical models of complex numbers answered to this need. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 07.5) | |
A reaction: [A nice example of the verbose ideas which this website aims to express in plain English!] The interest is not that they had to be described physically (which may pander to an uninformed audience), but that they could be so described. |
12423 | Analyticity avoids abstract entities, but can there be truth without reference? [Kitcher] |
Full Idea: Philosophers who hope to avoid commitment to abstract entities by claiming that mathematical statements are analytic must show how analyticity is, or provides a species of, truth not requiring reference. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 04.I) | |
A reaction: [the last part is a quotation from W.D. Hart] Kitcher notes that Frege has a better account, because he provides objects to which reference can be made. I like this idea, which seems to raise a very large question, connected to truthmakers. |
18069 | Arithmetic is an idealizing theory [Kitcher] |
Full Idea: I construe arithmetic as an idealizing theory. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.2) | |
A reaction: I find 'generalising' the most helpful word, because everyone seems to understand and accept the idea. 'Idealisation' invokes 'ideals', which lots of people dislike, and lots of philosophers seem to have trouble with 'abstraction'. |
18068 | Arithmetic is made true by the world, but is also made true by our constructions [Kitcher] |
Full Idea: I want to suggest both that arithmetic owes its truth to the structure of the world and that arithmetic is true in virtue of our constructive activity. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.2) | |
A reaction: Well said, but the problem seems no more mysterious to me than the fact that trees grow in the woods and we build houses out of them. I think I will declare myself to be an 'empirical constructivist' about mathematics. |
18070 | We develop a language for correlations, and use it to perform higher level operations [Kitcher] |
Full Idea: The development of a language for describing our correlational activity itself enables us to perform higher level operations. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.2) | |
A reaction: This is because all language itself (apart from proper names) is inherently general, idealised and abstracted. He sees the correlations as the nested collections expressed by set theory. |
18072 | Constructivism is ontological (that it is the work of an agent) and epistemological (knowable a priori) [Kitcher] |
Full Idea: The constructivist ontological thesis is that mathematics owes its truth to the activity of an actual or ideal subject. The epistemological thesis is that we can have a priori knowledge of this activity, and so recognise its limits. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.5) | |
A reaction: The mention of an 'ideal' is Kitcher's personal view. Kitcher embraces the first view, and rejects the second. |
18063 | Conceptualists say we know mathematics a priori by possessing mathematical concepts [Kitcher] |
Full Idea: Conceptualists claim that we have basic a priori knowledge of mathematical axioms in virtue of our possession of mathematical concepts. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 04.1) | |
A reaction: I sympathise with this view. If concepts are reasonably clear, they will relate to one another in certain ways. How could they not? And how else would you work out those relations other than by thinking about them? |
18064 | If meaning makes mathematics true, you still need to say what the meanings refer to [Kitcher] |
Full Idea: Someone who believes that basic truths of mathematics are true in virtue of meaning is not absolved from the task of saying what the referents of mathematical terms are, or ...what mathematical reality is like. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 04.6) | |
A reaction: Nice question! He's a fan of getting at the explanatory in mathematics. |
8953 | Abstract entities don't depend on their concrete entities ...but maybe on the totality of concrete things [Szabó] |
Full Idea: It is better not to include in the definition of abstract entities that they ontologically depend on their concrete correlates. Note: ..but they may depend on the totality of concreta; maybe 'the supervenience of the abstract' is part of ordinary thought. | |
From: Zoltán Gendler Szabó (Nominalism [2003], 2.2) | |
A reaction: [the quoted phrase is from Gideon Rosen] It certainly seems unlikely that the concept of the perfect hexagon depends on a perfect hexagon having existed. Human minds have intervened between the concrete and the abstract. |
18067 | Abstract objects were a bad way of explaining the structure in mathematics [Kitcher] |
Full Idea: The original introduction of abstract objects was a bad way of doing justice to the insight that mathematics is concerned with structure. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.1) | |
A reaction: I'm a fan of explanations in metaphysics, and hence find the concept of 'bad' explanations in metaphysics particularly intriguing. |
23359 | We can't believe apparent falsehoods, or deny apparent truths [Epictetus] |
Full Idea: It is impossible to assent to an apparent falsehood, or to deny an apparent truth. | |
From: Epictetus (The Discourses [c.56], 3.07.15) | |
A reaction: The way some philosophers write you would think that most beliefs just result from private whims or social fashion. That happens, of course, but most beliefs result from direct contact with reality. |
12390 | A priori knowledge comes from available a priori warrants that produce truth [Kitcher] |
Full Idea: X knows a priori that p iff the belief was produced with an a priori warrant, which is a process which is available to X, and this process is a warrant, and it makes p true. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 01.4) | |
A reaction: [compression of a formal spelling-out] This is a modified version of Goldman's reliabilism, for a priori knowledge. It sounds a bit circular and uninformative, but it's a start. |
23356 | Self-evidence is most obvious when people who deny a proposition still have to use it [Epictetus] |
Full Idea: It is about the strongest proof one could offer of a proposition being evident, that even he who contradicts it finds himself having to make use of it. | |
From: Epictetus (The Discourses [c.56], 2.20.01) | |
A reaction: Philosophers sometimes make fools of themselves by trying, by the use of elaborate sophistry, to demolish propositions which are self-evidently true. Don't be one of these philosophers! |
12418 | In long mathematical proofs we can't remember the original a priori basis [Kitcher] |
Full Idea: When we follow long mathematical proofs we lose our a priori warrants for their beginnings. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 02.2) | |
A reaction: Kitcher says Descartes complains about this problem several times in his 'Regulae'. The problem runs even deeper into all reasoning, if you become sceptical about memory. You have to remember step 1 when you do step 2. |
12389 | Knowledge is a priori if the experience giving you the concepts thus gives you the knowledge [Kitcher] |
Full Idea: Knowledge is independent of experience if any experience which would enable us to acquire the concepts involved would enable us to have the knowledge. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 01.3) | |
A reaction: This is the 'conceptualist' view of a priori knowledge, which Kitcher goes on to attack, preferring a 'constructivist' view. The formula here shows that we can't divorce experience entirely from a priori thought. I find conceptualism a congenial view. |
12416 | We have some self-knowledge a priori, such as knowledge of our own existence [Kitcher] |
Full Idea: One can make a powerful case for supposing that some self-knowledge is a priori. At most, if not all, of our waking moments, each of us knows of herself that she exists. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 01.6) | |
A reaction: This is a begrudging concession from a strong opponent to the whole notion of a priori knowledge. I suppose if you ask 'what can be known by thought alone?' then truths about thought ought to be fairly good initial candidates. |
12413 | A 'warrant' is a process which ensures that a true belief is knowledge [Kitcher] |
Full Idea: A 'warrant' refers to those processes which produce belief 'in the right way': X knows that p iff p, and X believes that p, and X's belief that p was produced by a process which is a warrant for it. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 01.2) | |
A reaction: That is, a 'warrant' is a justification which makes a belief acceptable as knowledge. Traditionally, warrants give you certainty (and are, consequently, rather hard to find). I would say, in the modern way, that warrants are agreed by social convention. |
20473 | If experiential can defeat a belief, then its justification depends on the defeater's absence [Kitcher, by Casullo] |
Full Idea: According to Kitcher, if experiential evidence can defeat someone's justification for a belief, then their justification depends on the absence of that experiential evidence. | |
From: report of Philip Kitcher (The Nature of Mathematical Knowledge [1984], p.89) by Albert Casullo - A Priori Knowledge 2.3 | |
A reaction: Sounds implausible. There are trillions of possible defeaters for most beliefs, but to say they literally depend on trillions of absences seems a very odd way of seeing the situation |
8954 | Geometrical circles cannot identify a circular paint patch, presumably because they lack something [Szabó] |
Full Idea: The vocabulary of geometry is sufficient to identify the circle, but could not be used to identify any circular paint patch. The reason must be that the circle lacks certain properties that can distinguish paint patches from one another. | |
From: Zoltán Gendler Szabó (Nominalism [2003], 2.2) | |
A reaction: I take this to be support for the traditional view, that abstractions are created by omitting some of the properties of physical objects. I take them to be fictional creations, reified by language, and not actual hidden entities that have been observed. |
18075 | Idealisation trades off accuracy for simplicity, in varying degrees [Kitcher] |
Full Idea: To idealize is to trade accuracy in describing the actual for simplicity of description, and the compromise can sometimes be struck in different ways. | |
From: Philip Kitcher (The Nature of Mathematical Knowledge [1984], 06.5) | |
A reaction: There is clearly rather more to idealisation than mere simplicity. A matchstick man is not an ideal man. |
23329 | We make progress when we improve and naturalise our choices, asserting their freedom [Epictetus] |
Full Idea: Progress is when any of you turns to his own faculty of choice, working at it and perfecting it, so as to bring it fully into harmony with nature; elevated, free, unrestrained, unhindered, faithful, self-respecting. | |
From: Epictetus (The Discourses [c.56], 1.04.18) | |
A reaction: [See also Disc.3.5.7] Rationality is the stoic concept of being in 'harmony with nature'. It appears (from reading Frede) that this may be the FIRST EVER reference to free will. Note the very rhetorical way in which it is presented. |
23330 | Freedom is making all things happen by choice, without constraint [Epictetus] |
Full Idea: He is free for whom all things happen in accordance with his choice, and whom no one can constrain. | |
From: Epictetus (The Discourses [c.56], 1.12.09) | |
A reaction: The idea of 'free' will seems to have resulted from a wide extension of the idea of constraint, with global determinism lurking in the background. |
23342 | Freedom is acting by choice, with no constraint possible [Epictetus] |
Full Idea: He is free for whom all things happen in accordance with his choice, and whom no one can constrain. | |
From: Epictetus (The Discourses [c.56], 1.12.09) | |
A reaction: Presumable this means that constraint is absolutely impossible, even by Zeus, and not just contingent possibility, when no one sees me raid the fridge. |
23332 | Zeus gave me a nature which is free (like himself) from all compulsion [Epictetus] |
Full Idea: Zeus placed my good nature in my own power, and gave it to me as he has it himself, free from all hindrance, compulsion and restraint. | |
From: Epictetus (The Discourses [c.56], 3.03.10) | |
A reaction: Although Frede traces the origin of free will to the centrality of choice in moral life (and hence to the elevation of its importance), this remark shows that there is a religious aspect to it. Zeus is supreme, and obviously has free will. |
23331 | Not even Zeus can control what I choose [Epictetus] |
Full Idea: You can fetter my leg, but not even Zeus himself can get the better of my choice. | |
From: Epictetus (The Discourses [c.56], 1.01.23) | |
A reaction: This is the beginnings of the idea of free will. It is based on the accurate observation that the intrinsic privacy of a mind means that no external force can be assured of controlling its actions. Epictetus failed to think of internal forces. |
23338 | You can fetter my leg, but not even Zeus can control my power of choice [Epictetus] |
Full Idea: What are you saying, man? Fetter me? You will fetter my leg; but not even Zeus himself can get the better of my choice. | |
From: Epictetus (The Discourses [c.56], 1.01.23) | |
A reaction: This seems to be the beginning of the idea of 'absolute' freedom, which is conjured up to preserve perfect inegrity and complete responsibility. Obviously you can be prevented from doing what you choose, so this is not compatibilism. |
20875 | If we could foresee the future, we should collaborate with disease and death [Epictetus] |
Full Idea: The philosophers are right to say that if the honorable and good person knew what was going to happen, he would even collaborate with disease, death and lameness. | |
From: Epictetus (The Discourses [c.56], 2.10.05) | |
A reaction: The 'philosophers' must be the earlier stoics, founders of his school. |
23347 | If I know I am fated to be ill, I should want to be ill [Epictetus] |
Full Idea: If I really knew that it was ordained for me to be ill at this moment, I would aspire to be so. | |
From: Epictetus (The Discourses [c.56], 2.06.10) | |
A reaction: The rub, of course, is that it is presumably impossible to know what is fated. Book 2.7 is on divination. I don't see any good in a mortally ill person desiring, for that reason alone, to die. Rage against the dying of the light, I say. |
8955 | Abstractions are imperceptible, non-causal, and non-spatiotemporal (the third explaining the others) [Szabó] |
Full Idea: In current discussions, abstract entities are usually distinguished as 1) in principle imperceptible, 2) incapable of causal interaction, 3) not located in space-time. The first is often explained by the second, which is in turn explained by the third. | |
From: Zoltán Gendler Szabó (Nominalism [2003], 2.2) | |
A reaction: Szabó concludes by offering 3 as the sole criterion of abstraction. As Lewis points out, the Way of Negation for defining abstracta doesn't tell us very much. Courage may be non-spatiotemporal, but what about Alexander the Great's courage? |
23325 | Epictetus developed a notion of will as the source of our responsibility [Epictetus, by Frede,M] |
Full Idea: The notion of will in Epictetus is clearly developed to pinpoint the source of our responsibility for our actions and to identify precisely what it is that makes them our own doings. | |
From: report of Epictetus (The Discourses [c.56]) by Michael Frede - A Free Will 3 | |
A reaction: So the key move is that responsibility needs a 'source', rather than being a generalisation about how our actions arise. The next step is demand an 'ultimate' source, and this leads to the idea that this new will is 'free'. This will can be good or bad. |
20873 | Tragedies are versified sufferings of people impressed by externals [Epictetus] |
Full Idea: Tragedies are nothing but the sufferings of people who are impressed by externals, performed in the right sort of meter. | |
From: Epictetus (The Discourses [c.56], 1.04.26) | |
A reaction: The externals are things like honour, position and wealth. Wonderfully dismissive! |
23364 | Homer wrote to show that the most blessed men can be ruined by poor judgement [Epictetus] |
Full Idea: Did not Homer write to show us that the noblest, the strongest, the richest, the handsomest of men may nevertheless be the most unfortunate and wretched, if they do not hold the judgements that they ought to hold? | |
From: Epictetus (The Discourses [c.56], 4.10.36) | |
A reaction: This seems to be right. He clearly wrote about the greatest and most memorable events of recent times, but not just to record triumphs, because almost every hero (in the Iliad, at least) ends in disaster. |
23340 | We consist of animal bodies and god-like reason [Epictetus] |
Full Idea: We have these two elements mingled within us, a body in common with the animals, and reason and intelligence in common with the gods. | |
From: Epictetus (The Discourses [c.56], 1.03.03) | |
A reaction: This is what I call Human Exceptionalism, but note that it doesn't invoke a Christian soul or spiritual aspect. This separation of reason goes back at least to Plato. High time we stopped thinking this way. Animals behave very sensibly. |
23358 | Every species produces exceptional beings, and we must just accept their nature [Epictetus] |
Full Idea: In every species nature produces some exceptional being, in oxen, in dogs, in bees, in horses. We do not say to them 'Who are you?' It will tell you 'I am like the purple in the robe. Do not expect me to be like the rest, or find fault with my nature'. | |
From: Epictetus (The Discourses [c.56], 3.01.23) | |
A reaction: This idea began with Aristotle's 'great soul', and presumably culminates in Nietzsche, who fills in more detail. In the modern world such people are mostly nothing but trouble. |
23339 | I will die as becomes a person returning what he does not own [Epictetus] |
Full Idea: When the time comes, then I will die - as becomes a person who gives back what is not his own. | |
From: Epictetus (The Discourses [c.56], 1.01.32) | |
A reaction: There is a tension between his demand that he have full control of his choices, and this humility that says his actual life is not his own. The things which can't be controlled, though, are 'indifferents' so life and death are indifferent. |
23345 | Don't be frightened of pain or death; only be frightened of fearing them [Epictetus] |
Full Idea: It is not pain or death that is to be feared, but the fear of pain or death. | |
From: Epictetus (The Discourses [c.56], 2.01.13) | |
A reaction: These two cases are quite different, I would say. I'm much more frightened of pain than I am of the fear of pain, and the opposite view seems absurd. About death, though, I think this is right. Mostly I'm with Spinoza: think about life, not death. |
23357 | Knowledge of what is good leads to love; only the wise, who distinguish good from evil, can love [Epictetus] |
Full Idea: Whoever has knowledge of good things would know how to love them; and how could he who cannot distinguish good things from evil still have to power to love? It follows that the wise man alone has the power to love. | |
From: Epictetus (The Discourses [c.56], 2.22.03) | |
A reaction: A rather heartwarming remark, but hard to assess for its truth. Evil people are unable to love? Not even love a cat, or their favourite car? We would never call someone wise if they lacked love. |
23363 | The evil for everything is what is contrary to its nature [Epictetus] |
Full Idea: Where is the paradox if we say that what is evil for everything is what is contrary to its nature? | |
From: Epictetus (The Discourses [c.56], 4.01.125) | |
A reaction: A very Greek view. For humans, it must rely on the belief that human nature is essentially good. If I am sometimes grumpy and annoying, why is that not part of my nature? |
23328 | The essences of good and evil are in dispositions to choose [Epictetus] |
Full Idea: The essence of the good is a certain disposition of our choice, and essence of evil likewise. | |
From: Epictetus (The Discourses [c.56], 1.29.01) | |
A reaction: This is the origin of Kant's famous view, that the only true good is a good will. This is the alternative to good character or good states of affairs as the good. It points towards the modern more legalistic view of morality, as concerning actions. |
23362 | All human ills result from failure to apply preconceptions to particular cases [Epictetus] |
Full Idea: The cause of all human ills is that people are incapable of applying their general preconceptions to particular cases. | |
From: Epictetus (The Discourses [c.56], 4.01.42) | |
A reaction: I'm not sure whether 'preconceptions' is meant pejoratively (as unthinking, and opposed to true principles). This sounds like modern particularism (e.g. Jonathan Dancy) to the letter. |
23353 | We have a natural sense of honour [Epictetus] |
Full Idea: What faculty do you mean? - Have we not a natural sense of honour? - We have. | |
From: Epictetus (The Discourses [c.56], 2.10.22) | |
A reaction: This seems unlikely, given the lower status that honour now has with us, compared to two hundred years ago. But there may be a natural sense of status, and of humiliation and shame. |
23354 | If someone harms themselves in harming me, then I harm myself by returning the harm [Epictetus] |
Full Idea: Since he has harmed himself by wronging me, shall not I harm myself by harming him? | |
From: Epictetus (The Discourses [c.56], 2.10.26) | |
A reaction: I am very keen on this idea. See Hamlet's remarks to Polonius about 'honour and dignity'. The best strategy for achieving moral excellence is to focus on our own characters, rather than how to act, and to respond to others. |
23324 | In the Discourses choice [prohairesis] defines our character and behaviour [Epictetus, by Frede,M] |
Full Idea: In Epictetus's 'Discourses' the notion of choice [prohairesis] plays perhaps the central role. It is our prohairesis which defines us a person, as the sort of person we are; it is our prohairesis which determines how we behave. | |
From: report of Epictetus (The Discourses [c.56]) by Michael Frede - A Free Will 3 | |
A reaction: Frede is charting the gradual move in Greek philosophy from action by desire, reason and habit to action by the will (which then turns out to be 'free'). Character started as dispositions and ended as choices. |
23361 | Health is only a good when it is used well [Epictetus] |
Full Idea: Is health a good and sickness an evil? No. Health is good when used well, and bad when used ill. | |
From: Epictetus (The Discourses [c.56], 3.20.04) | |
A reaction: Although I like the idea that health is a natural value, which bridges the gap from facts to values (as a successful function), there is no denying that the health of very evil people is not something the rest of us hope for. |
23346 | A person is as naturally a part of a city as a foot is part of the body [Epictetus] |
Full Idea: Just as the foot in detachment is no longer a foot, so you in detachment are not longer a man. For what is a man? A part of a city, first. | |
From: Epictetus (The Discourses [c.56], 2.05.26) | |
A reaction: It is, of course, not true that a detached foot ceases to be a foot (and an isolated human is still a human). This an extreme version of the Aristotelian idea that we are essentially social. It is, though, the sort of view favoured by totalitarianism. |
23351 | We are citizens of the universe, and principal parts of it [Epictetus] |
Full Idea: You are a citizen of the universe, and a part of it; and no subservient, but a principal part of it. | |
From: Epictetus (The Discourses [c.56], 2.10.03) | |
A reaction: He got this view from Diogenes of Sinope, one of his heroes. What community you are a part of seems to be a choice as much as a fact. Am I British or a European? |
20874 | A citizen is committed to ignore private advantage, and seek communal good [Epictetus] |
Full Idea: The commitment of the citizen is to have no private advantage, not to deliberate about anything as though one were a separate part. | |
From: Epictetus (The Discourses [c.56], 2.10.04) | |
A reaction: This is the modern problem of whether democratic voters are choosing for themselves or for the community. I think we should make an active effort at every election to persuade voters to aim for the communal good. Cf Rawls. |
23352 | A citizen should only consider what is good for the whole society [Epictetus] |
Full Idea: The calling of a citizen is to consider nothing in terms of personal advantage, never to deliberate on anything as though detached from the whole, but be like our hand or foot. | |
From: Epictetus (The Discourses [c.56], 2.10.04) | |
A reaction: Fat chance of that in an aggressively capitalist society. I've always voted for what I thought was the common good, and was shocked to gradually realise that many people only vote for what promotes their own interests. Heigh ho. |
22604 | Punishing a criminal for moral ignorance is the same as punishing someone for being blind [Epictetus] |
Full Idea: You should ask 'Ought not this man to be put to death, who is deceived in things of the greatest importance, and is blinded in distinguishing good from evil?' …You then see how inhuman it is, and the same as 'Ought not this blind man to be put to death?' | |
From: Epictetus (The Discourses [c.56], 1.18.6-7) | |
A reaction: This is the doctrine of Socrates, that evil is ignorance (and weakness of will [akrasia] is impossible). Epictetus wants us to reason with the man, but what should be do if reasoning fails and he persists in his crimes? |
23349 | Asses are born to carry human burdens, not as ends in themselves [Epictetus] |
Full Idea: An ass is surely not born as an end in itself? No, but because we had need of a back that is able to carry burdens. | |
From: Epictetus (The Discourses [c.56], 2.08.07) | |
A reaction: This is the absurd human exceptionalism which plagues our thinking. It would be somewhat true of animals which are specifically bred for human work, such as large cart horses. |
23341 | God created humans as spectators and interpreters of God's works [Epictetus] |
Full Idea: God has introduced man into the world as a spectator of himself and of his works: and not only as a spectator of them, but an interpreter of them as well. | |
From: Epictetus (The Discourses [c.56], 1.06.19) | |
A reaction: This idea (which strikes me as bizarre) was picked up directly by the Christians. I can't imagine every Johnson wanting to creating their own Boswell. If you think we are divinely created, you have to propose some motive for it, I suppose. |
23348 | Both god and the good bring benefits, so their true nature seems to be the same [Epictetus] |
Full Idea: God brings benefits; but the good also brings benefit. It would seem, then, that where the true nature of god is, there too is the true nature of good. | |
From: Epictetus (The Discourses [c.56], 2.08.01) | |
A reaction: An enthymeme, missing the premise that there can only be one source of benefit (which sounds unlikely). Does god bring anything other than benefits? And does the good? I think this is an idea from later platonism. |
23360 | Each of the four elements in you is entirely scattered after death [Epictetus] |
Full Idea: Whatever was in you of fire, departs into fire; what was of earth, into earth; what of air, into air; what of water, into water. There is no Hades, nor Acheron. | |
From: Epictetus (The Discourses [c.56], 3.13.15) | |
A reaction: This sort of remark may explain why so few of the great Stoic texts (such as those of Chrysippus) survived the Christian era. |