Combining Texts

All the ideas for 'Commentary on 'De Anima'', '04: Gospel of St John' and 'On the Basis of Morality'

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6 ideas

2. Reason / A. Nature of Reason / 2. Logos
6294 In the beginning was the Word, and the Word was with God, and the word was God [John]
     Full Idea: In the beginning was the Word, and the Word was with God, and the word was God.
     From: St John (04: Gospel of St John [c.95], 01.01)
     A reaction: 'Word' translates the Greek word 'logos', which has come a long way since Heraclitus. The interesting contrast is with the later Platonist view that the essence of God is the Good. So is the source of everything to be found in reason, or in value?
3. Truth / A. Truth Problems / 2. Defining Truth
8821 Jesus said he bore witness to the truth. Pilate asked, What is truth? [John]
     Full Idea: Jesus: I came into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth?
     From: St John (04: Gospel of St John [c.95], 18:37-8)
     A reaction: There is very little explicit discussion of truth in philosophy before this exchange (apart from Ideas 251 and 586), and there isn't any real debate prior to Russell and the pragmatists. What was Pilate's tone? Did he spit at the end of his question?
22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / b. Rational ethics
21375 Reason can be vicious, and great crimes have to be rational [Schopenhauer]
     Full Idea: Reasonable and vicious are quite consistent with each other, in fact, only through their union are great and far-reaching crimes possible.
     From: Arthur Schopenhauer (On the Basis of Morality [1841], p.83), quoted by Christopher Janaway - Schopenhauer 7 'Against'
     A reaction: This is opposed to Kant, who always looks wildly optimistic in his hope that high rationality entails a morally good will. Good people seem to have a fairly irrational empathy with their fellow citizens.
22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / e. Human nature
21379 Man's three basic ethical incentives are egoism, malice and compassion [Schopenhauer]
     Full Idea: Man's three fundamental ethical incentives, egoism, malice and compassion, are present in everyone in different and incredibly unequal proportions. In accordance with them, motives will operate on man and actions will ensue.
     From: Arthur Schopenhauer (On the Basis of Morality [1841], p.192), quoted by Christopher Janaway - Schopenhauer 7 'Egoism'
     A reaction: A well chosen trio. Kant would be shocked that he has left out duty, which is supposed to rise above such feelings.
22. Metaethics / B. Value / 2. Values / e. Death
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.
25. Social Practice / F. Life Issues / 6. Animal Rights
21376 Philosophy treats animals as exploitable things, ignoring the significance of their lives [Schopenhauer]
     Full Idea: In philosophical morals animals are mere 'things', mere means to any end whatsoever. ...Shame on such a morality, that fails to recognise the eternal essence that lives in every living thing, and shines forth with inscrutable significance from all eyes.
     From: Arthur Schopenhauer (On the Basis of Morality [1841], p.96), quoted by Christopher Janaway - Schopenhauer 7 'Against'
     A reaction: Good. I find Kant's theoretical indifference to animals very creepy (despite his kind attitude to them). And I also think the utilitarians are wrong to only value animals for their pain, as if any animal could be shredded for fun, if it felt no pain.