Combining Texts

All the ideas for 'Ethical Studies', 'The Power of Words' and 'The Discourses'

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6 ideas

22. Metaethics / C. The Good / 2. Happiness / d. Routes to happiness
Happiness is not satisfaction of desires, but fulfilment of values [Bradley, by Scruton]
     Full Idea: For Bradley, the happiness of the individual is not to be understood in terms of his desires and needs, but rather in terms of his values - which is to say, in terms of those of his desires which he incorporates into his self.
     From: report of F.H. Bradley (Ethical Studies [1876]) by Roger Scruton - Short History of Modern Philosophy Ch.16
     A reaction: Good. Bentham will reduce the values to a further set of desires, so that a value is a complex (second-level?) desire. I prefer to think of values as judgements, but I like Scruton's phrase of 'incorporating into his self'. Kant take note (Idea 1452).
24. Political Theory / D. Ideologies / 3. Conservatism
National leaders want to preserve necessary order - but always the existing order [Weil]
     Full Idea: Those in command see their duty as defending order, without which no social life can survive; and the only order they conceive is the existing one.
     From: Simone Weil (The Power of Words [1934], p.249)
     A reaction: She sympathises with them, because a new order is such an unknown. But it always struck me as weird that traditions are preserved because they are traditions, and not because they are good. (My old school, for example!).
24. Political Theory / D. Ideologies / 14. Nationalism
National prestige consists of behaving as if you could beat the others in a war [Weil]
     Full Idea: What is called national prestige consists in behaving always in such a way as to demoralise other nations by giving them the impression that, if it comes to war, one would certainly defeat them.
     From: Simone Weil (The Power of Words [1934], p.244)
     A reaction: It's true. No nation gains prestige because of the happy lives of its citizens, or the creativity of its culture.
25. Social Practice / E. Policies / 1. War / a. Just wars
Modern wars are fought in the name of empty words which are given capital letters [Weil]
     Full Idea: For our contemporaries the role of Helen in the Trojan War is is played by words with capital letters. …When empty words are given capital letters, then, on the slightest pretext, men will begin shedding blood for them and piling up ruin in their name.
     From: Simone Weil (The Power of Words [1934], p.241)
     A reaction: This seems particularly true of the 1930s, where specific dogmatic ideologies seemed to grip and divide people. Simple aggressive nationalism seems to be the cause of current wars, now the fear of Communism has diminished.
25. Social Practice / E. Policies / 2. Religion in Society
All legislators invoke God in support of extraordinary laws, because their justification is not obvious [Machiavelli]
     Full Idea: There has never been a single legislator who, in proposing extraordinary laws, did not have recourse to God, for otherwise they would not be accepted, since many benefits known to a prudent man do not have evident persuasive reasons.
     From: Niccolo Machiavelli (The Discourses [1520], 1.11), quoted by Jean-Jacques Rousseau - The Social Contract (tr Cress) II.7 n8
     A reaction: It does seem to be an important role for God and state religion, to give support to decisions and laws which might not be intrinsically popular.
Rulers should preserve the foundations of religion, to ensure good behaviour and unity [Machiavelli]
     Full Idea: It is the duty of the rulers of a republic or a kingdom to preserve the foundations of the religion they hold; if they do this, it will be an easy thing for them to keep their state religious, and consequently good and united.
     From: Niccolo Machiavelli (The Discourses [1520], I.12)
     A reaction: This is the germ of Marx's view, that the sole role of religion is political, as a tool used by the ruling classes to keep the populace in their place. The same idea can be found in Critias (Idea 542). But what is wrong with some central moral guidance?