22662
|
In the instrumental view of rationality it only concerns means, and not ends [Nozick]
|
|
Full Idea:
On the instrumental conception of rationality, it consists in the effective and efficient achievement of goals, ends, and desires. About the goals themselves it has little to say.
|
|
From:
Robert Nozick (The Nature of Rationality [1993], p.64)
|
|
A reaction:
[He quotes Russell 1954 p.viii as expressing this view] A long way from Greek logos, which obviously concerns the rational selection of right ends (for which, presumably, reasons can be given). In practice our ends may never be rational, of course.
|
22667
|
Rationality needs some self-consciousness, to also evaluate how we acquired our reasons [Nozick]
|
|
Full Idea:
Rationality involves some degree of self-consciousness. Not only reasons are evaluated, but also the processes by which information arrives, is stored, and recalled.
|
|
From:
Robert Nozick (The Nature of Rationality [1993], p.74)
|
|
A reaction:
I defend the idea that animals have a degree of rationality, because they can make sensible judgements, but I cannot deny this idea. Rationality comes in degrees, and second-level thought is a huge leap forward in degree.
|
6237
|
Fear of God is not conscience, which is a natural feeling of offence at bad behaviour [Shaftesbury]
|
|
Full Idea:
Conscience is to find horribly offensive the reflection of any unjust action or behaviour; to have awe and terror of the Deity, does not, of itself, imply conscience; …thus religious conscience supposes moral or natural conscience.
|
|
From:
3rd Earl of Shaftesbury (Inquiry Concerning Virtue or Merit [1699], II.II.I)
|
|
A reaction:
The reply from religion would be that the Deity has implanted natural conscience in each creature, though this seems to deny our freedom of moral judgment. Personally I am inclined to think that values are just observations of the world - such as health.
|
6234
|
If an irrational creature with kind feelings was suddenly given reason, its reason would approve of kind feelings [Shaftesbury]
|
|
Full Idea:
If a creature wanting reason has many good qualities and affections, it is certain that if you give this creature a reflecting faculty, it will at the same instant approve of gratitude, kindness and pity.
|
|
From:
3rd Earl of Shaftesbury (Inquiry Concerning Virtue or Merit [1699], I.III.III)
|
|
A reaction:
A wonderful denunciation of the authority of reason, which must have influenced David Hume. I think, though, that the inverse of this case must be considered (if suddenly given feelings, they would fall in line with reasoning). We reason about feelings.
|
16764
|
The soul conserves the body, as we see by its dissolution when the soul leaves [Toletus]
|
|
Full Idea:
Every accident of a living thing, as well as all its organs and temperaments and its dispositions are conserved by the soul. We see this from experience, since when that soul recedes, all these dissolve and become corrupted.
|
|
From:
Franciscus Toletus (Commentary on 'De Anima' [1572], II.1.1), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 24.5
|
|
A reaction:
A nice example of observing a phenemonon, but not being able to observe the dependence relation the right way round. Compare Descartes in Idea 16763.
|
6233
|
A person isn't good if only tying their hands prevents their mischief, so the affections decide a person's morality [Shaftesbury]
|
|
Full Idea:
We do not say that he is a good man when, having his hands tied up, he is hindered from doing the mischief he designs; …hence it is by affection merely that a creature is esteemed good or ill, natural or unnatural.
|
|
From:
3rd Earl of Shaftesbury (Inquiry Concerning Virtue or Merit [1699], I.II.I)
|
|
A reaction:
Note that he more or less equates being morally 'ill' with being 'unnatural'. We tend to reserve 'unnatural' for extreme or perverse crimes. Personally I would place more emphasis on evil judgements, and less on evil feelings.
|
6235
|
Self-interest is not intrinsically good, but its absence is evil, as public good needs it [Shaftesbury]
|
|
Full Idea:
Though no creature can be called good merely for possessing the self-preserving affections, it is impossible that public good can be preserved without them; so that a creature wanting in them is wanting in natural rectitude, and may be esteemed vicious.
|
|
From:
3rd Earl of Shaftesbury (Inquiry Concerning Virtue or Merit [1699], II.I.III)
|
|
A reaction:
Aristotle held a similar view (Idea 92). I think maybe Shaftesbury was the last call of the Aristotelians, before being engulfed by utilitarians and Kantians. This idea is at the core of capitalism.
|