39 ideas
125 | Is a gifted philosopher unmanly if he avoids the strife of the communal world? [Plato] |
Full Idea: Callicles: Even a naturally gifted philosopher isn't going to develop into a real man, because he's avoiding the heart of his community and the thick of the agora. | |
From: Plato (Gorgias [c.387 BCE], 485d) | |
A reaction: A serious charge against philosophy. An attraction of the subject is its purity, its necessity, its timelessness, and in some ways these are just nicer and easier and more understandable than the hard mess of real life. But understanding has to be good. |
1654 | In "Gorgias" Socrates is confident that his 'elenchus' will decide moral truth [Vlastos on Plato] |
Full Idea: In the 'Gorgias' Socrates is still supremely confident that the elenchus is the final arbiter of moral truth. | |
From: comment on Plato (Gorgias [c.387 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.117 |
4321 | We should test one another, by asking and answering questions [Plato] |
Full Idea: Test me, and let yourself be tested as well, by asking and answering questions. | |
From: Plato (Gorgias [c.387 BCE], 462a) | |
A reaction: The idea must be to avoid wild speculation, by continually filtering ideas through rival critical intelligences. The best philosophical method ever devised. |
15647 | Truth definitions don't produce a good theory, because they go beyond your current language [Halbach] |
Full Idea: It is far from clear that a definition of truth can lead to a philosophically satisfactory theory of truth. Tarski's theorem on the undefinability of the truth predicate needs resources beyond those of the language for which it is being defined. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1) | |
A reaction: The idea is that you need a 'metalanguage' for the definition. If I say 'p' is a true sentence in language 'L', I am not making that observation from within language L. The dream is a theory confined to the object language. |
15649 | In semantic theories of truth, the predicate is in an object-language, and the definition in a metalanguage [Halbach] |
Full Idea: In semantic theories of truth (Tarski or Kripke), a truth predicate is defined for an object-language. This definition is carried out in a metalanguage, which is typically taken to include set theory or another strong theory or expressive language. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1) | |
A reaction: Presumably the metalanguage includes set theory because that connects it with mathematics, and enables it to be formally rigorous. Tarski showed, in his undefinability theorem, that the meta-language must have increased resources. |
15655 | Should axiomatic truth be 'conservative' - not proving anything apart from implications of the axioms? [Halbach] |
Full Idea: If truth is not explanatory, truth axioms should not allow proof of new theorems not involving the truth predicate. It is hence said that axiomatic truth should be 'conservative' - not implying further sentences beyond what the axioms can prove. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1.3) | |
A reaction: [compressed] |
15654 | If truth is defined it can be eliminated, whereas axiomatic truth has various commitments [Halbach] |
Full Idea: If truth can be explicitly defined, it can be eliminated, whereas an axiomatized notion of truth may bring all kinds of commitments. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1.3) | |
A reaction: The general principle that anything which can be defined can be eliminated (in an abstract theory, presumably, not in nature!) raises interesting questions about how many true theories there are which are all equivalent to one another. |
15650 | Axiomatic theories of truth need a weak logical framework, and not a strong metatheory [Halbach] |
Full Idea: Axiomatic theories of truth can be presented within very weak logical frameworks which require very few resources, and avoid the need for a strong metalanguage and metatheory. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1) |
15648 | Instead of a truth definition, add a primitive truth predicate, and axioms for how it works [Halbach] |
Full Idea: The axiomatic approach does not presuppose that truth can be defined. Instead, a formal language is expanded by a new primitive predicate of truth, and axioms for that predicate are then laid down. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1) | |
A reaction: Idea 15647 explains why Halbach thinks the definition route is no good. |
15656 | Deflationists say truth merely serves to express infinite conjunctions [Halbach] |
Full Idea: According to many deflationists, truth serves merely the purpose of expressing infinite conjunctions. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1.3) | |
A reaction: That is, it asserts sentences that are too numerous to express individually. It also seems, on a deflationist view, to serve for anaphoric reference to sentences, such as 'what she just said is true'. |
15657 | To prove the consistency of set theory, we must go beyond set theory [Halbach] |
Full Idea: The consistency of set theory cannot be established without assumptions transcending set theory. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 2.1) |
15652 | We can use truth instead of ontologically loaded second-order comprehension assumptions about properties [Halbach] |
Full Idea: The reduction of 2nd-order theories (of properties or sets) to axiomatic theories of truth may be conceived as a form of reductive nominalism, replacing existence assumptions (for comprehension axioms) by ontologically innocent truth assumptions. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1.1) | |
A reaction: I like this very much, as weeding properties out of logic (without weeding them out of the world). So-called properties in logic are too abundant, so there is a misfit with their role in science. |
15651 | Instead of saying x has a property, we can say a formula is true of x - as long as we have 'true' [Halbach] |
Full Idea: Quantification over (certain) properties can be mimicked in a language with a truth predicate by quantifying over formulas. Instead of saying that Tom has the property of being a poor philosopher, we can say 'x is a poor philosopher' is true of Tom. | |
From: Volker Halbach (Axiomatic Theories of Truth (2005 ver) [2005], 1.1) | |
A reaction: I love this, and think it is very important. He talks of 'mimicking' properties, but I see it as philosophers mistakenly attributing properties, when actually what they were doing is asserting truths involving certain predicates. |
8495 | The distinction between particulars and universals is a mistake made because of language [Ramsey] |
Full Idea: The whole theory of particulars and universals is due to mistaking for a fundamental characteristic of reality what is merely a characteristic of language. | |
From: Frank P. Ramsey (Universals [1925], p.13) | |
A reaction: [Fraser MacBride has pursued this idea] It is rather difficult to deny the existence of particulars, in the sense of actual objects, so this appears to make Ramsey a straightforward nominalist, of some sort or other. |
8493 | We could make universals collections of particulars, or particulars collections of their qualities [Ramsey] |
Full Idea: The two obvious methods of abolishing the distinction between particulars and universals are by holding either that universals are collections of particulars, or that particulars are collections of their qualities. | |
From: Frank P. Ramsey (Universals [1925], p.8) | |
A reaction: Ramsey proposes an error theory, arising out of language. Quine seems to offer another attempt, making objects and predication unanalysable and basic. Abstract reference seems to make the strongest claim to separate out the universals. |
8494 | Obviously 'Socrates is wise' and 'Socrates has wisdom' express the same fact [Ramsey] |
Full Idea: It seems to me as clear as anything can be in philosophy that the two sentences 'Socrates is wise' and 'wisdom is a characteristic of Socrates' assert the same fact and express the same proposition. | |
From: Frank P. Ramsey (Universals [1925], p.12) | |
A reaction: Could be challenged. One says Socrates is just the way he is, the other says he is attached to an abstract entity greater than himself. The squabble over universals has become a squabble over logical form. Finding logical form needs metaphysics! |
116 | Rhetoric is irrational about its means and its ends [Plato] |
Full Idea: Rhetoric is a knack, because it lacks rational understanding of its object or what it dispenses (and can't explain the reason anything happens). | |
From: Plato (Gorgias [c.387 BCE], 465a) | |
A reaction: If there are cunning people who have the wrong sort of intelligence for morality, there must be cunning users of rhetoric who know exactly what they are doing. |
114 | Rhetoric can produce conviction, but not educate people about right and wrong [Plato] |
Full Idea: Rhetoric is an agent of the kind of persuasion which is designed to produce conviction, but not to educate people about right and wrong. | |
From: Plato (Gorgias [c.387 BCE], 455a) | |
A reaction: Surely there must be good rhetoric (or at least it is an open question)? |
135 | All activity aims at the good [Plato] |
Full Idea: All activity aims at the good. | |
From: Plato (Gorgias [c.387 BCE], 499e) | |
A reaction: He includes non-conscious activity, so this is the 'teleological' view of nature, which seems a bit optimistic to the modern mind. |
122 | Moral rules are made by the weak members of humanity [Plato] |
Full Idea: Callicles: It's the weaklings who constitute the majority of the human race who make the rules. | |
From: Plato (Gorgias [c.387 BCE], 483b) | |
A reaction: An aristocrat bemoans democracy. Presumably the qualification for being a 'weakling' is shortage of money. How strong are the scions of the aristocrats? |
139 | A good person is bound to act well, and this brings happiness [Plato] |
Full Idea: A good person is bound to do whatever he does well and successfully, and success brings fulfilment and happiness. | |
From: Plato (Gorgias [c.387 BCE], 507c) | |
A reaction: Not how we would see it, I guess, but this is the Greek idea that a good person is one who functions well. Anyone who functions well is probably having a good time. |
128 | Is it natural to simply indulge our selfish desires? [Plato] |
Full Idea: Callicles: Nature says the only authentic way of life is to do nothing to hinder or restrain the expansion of one's desires. | |
From: Plato (Gorgias [c.387 BCE], 491e) | |
A reaction: Sounds like the natural desires of a young single man. Parents and spouses have natural desires that focus on other people's desires. |
4322 | In slaking our thirst the goodness of the action and the pleasure are clearly separate [Plato] |
Full Idea: When we drink to quench thirst, we lose the distress of the thirst and the pleasure of drinking at the same moment, but one loss is good and the other bad, so the pleasure and the goodness must be separate. | |
From: Plato (Gorgias [c.387 BCE], 497d) | |
A reaction: This is open to the objection that the good of slaking one's thirst is a long-term pleasure, where the drinking is short-term, so pleasure is still the good. |
136 | Good should be the aim of pleasant activity, not the other way round [Plato] |
Full Idea: Good should be the goal of pleasant activities, rather than pleasure being the goal of good activities. | |
From: Plato (Gorgias [c.387 BCE], 500a) | |
A reaction: Nice. Not far off what Aristotle says on the topic. So what activities should we seek out? Narrow the pleasures down to the good ones, or narrow the good ones down to the pleasurable? |
134 | Good and bad people seem to experience equal amounts of pleasure and pain [Plato] |
Full Idea: There is little to tell between good and bad people (e.g. cowards) in terms of how much pleasure and distress they experience. | |
From: Plato (Gorgias [c.387 BCE], 498c) | |
A reaction: A very perceptive remark. If the good are people with empathy for others, then they may suffer more distress than the insensitive wicked. |
132 | If happiness is the satisfaction of desires, then a life of scratching itches should be happiness [Plato] |
Full Idea: Socrates: I want to ask whether a lifetime spent scratching, itching and scratching, no end of scratching, is also a life of happiness. | |
From: Plato (Gorgias [c.387 BCE], 494c) | |
A reaction: There are plenty of people who think 'fun' is the main aim of life, and who fit what Socrates is referring to. We don't admire such a life, but not many people can be admired. |
4319 | In a fool's mind desire is like a leaky jar, insatiable in its desires, and order and contentment are better [Plato] |
Full Idea: In a fool's mind desire is a leaky jar, …which is an analogy for the mind's insatiability, showing we should prefer an orderly life, in which one is content with whatever is to hand, to a self-indulgent life of insatiable desire. | |
From: Plato (Gorgias [c.387 BCE], 493b) | |
A reaction: This points to an interesting paradox, that pleasure requires the misery of desire. And yet absence of desire is like death. An Aristotelian mean, of living according to nature, seems the escape route. |
130 | Is the happiest state one of sensual, self-indulgent freedom? [Plato] |
Full Idea: Callicles: If a person has the means to live a life of sensual, self-indulgent freedom, there's no better or happier state of existence. | |
From: Plato (Gorgias [c.387 BCE], 492c) |
120 | Should we avoid evil because it will bring us bad consequences? [Plato] |
Full Idea: Socrates: We should avoid doing wrong because of all the bad consequences it will bring us. | |
From: Plato (Gorgias [c.387 BCE], 480a) |
118 | I would rather be a victim of crime than a criminal [Plato] |
Full Idea: Socrates: If I had to choose between doing wrong and having wrong done to me, I'd prefer the latter to the former. | |
From: Plato (Gorgias [c.387 BCE], 469c) | |
A reaction: cf Democritus 68B45 |
140 | Self-indulgent desire makes friendship impossible, because it makes a person incapable of co-operation [Plato] |
Full Idea: Self-indulgent desire makes a person incapable of co-operation, which is a prerequisite of friendship. | |
From: Plato (Gorgias [c.387 BCE], 507e) |
131 | If absence of desire is happiness, then nothing is happier than a stone or a corpse [Plato] |
Full Idea: Callicles: If people who need nothing are happy, there would be nothing happier than a stone or a corpse. | |
From: Plato (Gorgias [c.387 BCE], 492e) | |
A reaction: We aren't really supposed to approve of Callicles, but to me this is a splendidly crushing western response to many of the ideals found in eastern philosophy. |
119 | A criminal is worse off if he avoids punishment [Plato] |
Full Idea: Socrates: A criminal is worse off if he doesn't pay the penalty, and continues to do wrong without getting punished. | |
From: Plato (Gorgias [c.387 BCE], 472e) |
129 | Do most people praise self-discipline and justice because they are too timid to gain their own pleasure? [Plato] |
Full Idea: Callicles: Why do most people praise self-discipline and justice? Because their own timidity makes them incapable of satisfying their pleasures. | |
From: Plato (Gorgias [c.387 BCE], 492a) |
4320 | The popular view is that health is first, good looks second, and honest wealth third [Plato] |
Full Idea: I'm sure you know the list of human advantages in the party song: 'The very best is health, Second good looks, and third honest wealth'. | |
From: Plato (Gorgias [c.387 BCE], 451e) | |
A reaction: This invites the obvious question of why anyone wants these three things, with the implied answer of 'pleasure'. But we might want them even if we couldn't use them, implying pluralism. |
137 | As with other things, a good state is organised and orderly [Plato] |
Full Idea: As in every case (an artefact, a body, a mind, a creature), a good state is an organised and orderly state. | |
From: Plato (Gorgias [c.387 BCE], 506e) |
141 | A good citizen won't be passive, but will redirect the needs of the state [Plato] |
Full Idea: The only responsibility of a good member of a community is altering the community's needs rather than going along with them. | |
From: Plato (Gorgias [c.387 BCE], 517b) |
123 | Do most people like equality because they are second-rate? [Plato] |
Full Idea: Callicles: It's because most people are second-rate that they are happy for things to be distributed equally. | |
From: Plato (Gorgias [c.387 BCE], 483c) |
124 | Does nature imply that it is right for better people to have greater benefits? [Plato] |
Full Idea: Callicles: We only have to look at nature to find evidence that it is right for better to have a greater share than worse. | |
From: Plato (Gorgias [c.387 BCE], 483d) |