23 ideas
7973 | There is no longer anything on which there is nothing to say [Baudrillard] |
Full Idea: There is no longer anything on which there is nothing to say. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p. 17) | |
A reaction: Compare Ideas 2937 and 6870. I'm not sure whether Baudrillard is referring to the limits of philosophy, or merely to social taboos. I like Ansell Pearson's view: we should attempt to discuss what appears to be undiscussable. |
9271 | Human knowledge may not produce well-being; the examined life may not be worth living [Gray] |
Full Idea: Human knowledge is one thing, human well-being another. There is no predetermined harmony between the two. The examined life may not be worth living. | |
From: John Gray (Straw Dogs [2002], 1.9) | |
A reaction: John Gray has set himself up as the Eeyore of modern times, but this point may obviously be correct. Presumably Socrates meant that the examined life was better even if the result was less 'well-being'. Even Gray doesn't want a lobotomy. |
7975 | The task of philosophy is to unmask the illusion of objective reality [Baudrillard] |
Full Idea: The task of philosophy is to unmask the illusion of objective reality - a trap that is, in a sense, laid for us by nature. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p. 40) | |
A reaction: There is a vast gap between this and the Lockean view (Idea 7653) that philosophers are there to help reveal reality, probably via science. I retain the Enlightenment faith that there is a reality to be found. Baudrillard must be taken seriously, though. |
7986 | Drunken boat pilots are less likely to collide than clearly focused ones [Baudrillard] |
Full Idea: Two boats on Lake Constance in dense fog are in less danger of colliding if their pilots are drunk than if they are attempting to master the situation. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.196) | |
A reaction: Charming, but I think empirical research would prove it false. At least rational pilots know to keep to the right (?) when a shape looms through the fog. I prefer rational pilots, but then I am one of those sad people who admires the Enlightenment. |
7982 | Instead of thesis and antithesis leading to synthesis, they now cancel out, and the conflict is levelled [Baudrillard] |
Full Idea: Gone is the dialectic, the play of thesis and antithesis resolving itself in synthesis. The opposing terms now cancel each other out in a levelling of all conflict. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.129) | |
A reaction: This is from someone who approved of 9/11 (p.137 of this text), and seemed to welcome conflict. His idea, which has plausibility, is that the modern media have become a great warm bath that calmly absorbs every abrasive thrown into it. |
7974 | Without God we faced reality: what do we face without reality? [Baudrillard] |
Full Idea: The eclipse of God left us up against reality. Where will the eclipse of reality leave us? | |
From: Jean Baudrillard (The Intelligence of Evil [2004]) | |
A reaction: Baudrillard's distinctive view is that modern culture is thwarting all our attempts to grasp reality, which itself becomes a fiction. The answer is that you are left in the position of the ancient sceptics. Sextus Empiricus (see) is the saviour. |
7987 | Nothing is true, but everything is exact [Baudrillard] |
Full Idea: Someone said: everything is true, nothing is exact. I would say the opposite: nothing is true, everything is exact. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.210) | |
A reaction: In analytical terminology, this appears to say that vagueness is ontological, not epistemological, agreeing with Williamson and others. To say that 'nothing is true', though, just strikes me as silly. What does Baudrillard mean by 'true'? |
19347 | Substance needs independence, unity, and stability (for individuation); also it is a subject, for predicates [Perkins] |
Full Idea: For individuation, substance needs three properties: independence, to separate it from other things; unity, to call it one thing, rather than an aggregate; and permanence or stability over time. Its other role is as subject for predicates. | |
From: Franklin Perkins (Leibniz: Guide for the Perplexed [2007], 3.1) | |
A reaction: Perkins is describing the Aristotelian view, which is taken up by Leibniz. 'Substance' is not a controversial idea, if we see that it only means that the world is full of 'things'. It is an unusual philosopher wholly totally denies that. |
9275 | Knowledge does not need minds or nervous systems; it is found in all living things [Gray] |
Full Idea: Knowledge does not need minds, or even nervous systems. It is found in all living things. | |
From: John Gray (Straw Dogs [2002], 2.10) | |
A reaction: I consider it a misnomer to call such things 'knowledge', for which I have much higher standards. Gray is talking about 'information'. Knowledge needs reasons, and possibility of error, not just anticipatory behaviour. |
7978 | There is no need to involve the idea of free will to make choices about one's life [Baudrillard] |
Full Idea: There is no need to involve the idea of free will to make choices about one's life. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p. 57) | |
A reaction: Someone who believed that free will was metaphysically possible, but that they themselves lacked it, might feel paralysed, defeated or fatalistic about their decision-making. But that would be like falsely believing you were fatally ill. |
9276 | The will hardly ever does anything; most of our life just happens to us [Gray] |
Full Idea: We think our actions express our decisions, but in nearly all of our life, willing decides nothing. We cannot wake up or fall asleep, remember or forget our dreams, summon or banish our thoughts, by deciding to do so. | |
From: John Gray (Straw Dogs [2002], 2.12) | |
A reaction: Gray's point does not rule out occasional total control over mental life, but his point is important. The traditional picture is of a life controlled, so the will is seen as at the centre of a person, but it just isn't the case. |
7980 | In modern times, being useless is the essential aesthetic ingredient for an object [Baudrillard] |
Full Idea: Since the nineteenth century it has been art's claim that it is useless...so it is enough to elevate any object to uselessness to turn it into a work of art...and obsolete useless objects automatically acquire an aesthetic aura. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.111) | |
A reaction: Art is 'purposive without purpose' (Kant). An nice summary of the situation, and this seems to explain the role of Duchamp's famous urinal, up on the wall and rendered useless. The obvious rebellion, though, is Arts and Crafts. |
7983 | Good versus evil has been banefully reduced to happiness versus misfortune [Baudrillard] |
Full Idea: The ideal opposition between good and evil has been reduced to the idealogical oppositions between happiness and misfortune. The reduction of good to happiness is as baneful as that of evil to misfortune. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.139) | |
A reaction: A nice example is the use in the media of the word 'tragic' for every misfortune. See the debate over the translation of the Greek 'eudaimonia'. 'Happiness' seems the wrong translation, if it leads to comments like Baudrillard's. |
7981 | Whole populations are terrorist threats to authorities, who unite against them [Baudrillard] |
Full Idea: One way or another, populations themselves are a terrorist threat to the authorities...and by extension, we can hypothesize a coalition of all governments against all populations. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.120) | |
A reaction: This may count as left-wing paranoia, but it is a striking thought, which plants an uneasy notion in the mind whenever we see two world leaders disappear behind closed doors for a chat. |
7976 | People like democracy because it means they can avoid power [Baudrillard] |
Full Idea: If the people puts itself into the hands of the political class, it does so more to be rid of power than out of any desire for representation. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p. 54) | |
A reaction: Very nice. If we are all in the grips of some biological 'will to power', that needn't be power over huge numbers of other people, merely power over our immediate lives. It can be expressed by building a wall. |
7977 | Only in the last 200 years have people demanded the democratic privilege of being individuals [Baudrillard] |
Full Idea: Individuality is a recent phenomenon. It is only over the last two centuries that the populations of the civilized countries have demanded the democratic privilege of being individuals. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p. 55) | |
A reaction: I think Aristotle's ethics and politics imply individuality, given that the only purpose of civic society seems to be to enable individuals to flourish and lead virtuous lives. Society is justified, for example, because it makes friendship possible. |
9278 | Nowadays we identify the free life with the good life [Gray] |
Full Idea: We do not value freedom more than people did in earlier times, but we have identified the good life with the chosen life. | |
From: John Gray (Straw Dogs [2002], 3.13) | |
A reaction: Interesting. This is Enlightenment liberalism gradually filtering down into common consciousness, especially via the hegemony of American culture. I sympathise the Gray; don't get me wrong, but I think freedom is overrated. |
7979 | The arrival of the news media brought history to an end [Baudrillard] |
Full Idea: The course of history came to an end with the entry on the scene of the news media. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p. 83) | |
A reaction: The sort of remark for which Baudrillard became famous. It strikes me as nonsense. The view the British people got of the Battle of Trafalgar was even more distorted than their picture of the Battle of El Alamein. We know what he means, though. |
7984 | Suicide is ascribed to depression, with the originality of the act of will ignored [Baudrillard] |
Full Idea: Suicide is always ascribed to depressive motivations with no account taken of an originality of, an original will to commit, the act itself. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.153) | |
A reaction: Apparently research suggests that most suicides are clinically depressed, but even within the depression there is a startling act of will that goes beyond merely feeling bad. |
9280 | Over forty percent of the Earth's living tissue is human [Gray] |
Full Idea: Humans co-opt over forty per cent of the Earth's living tissue. | |
From: John Gray (Straw Dogs [2002], 4.15) | |
A reaction: If you add our domestic animals, I understand that the figure goes up to 95 per cent! I take this to be virtually the only significant ecological fact - population, population, population. Why are there so many cars? So many carbon footprints? |
7985 | Pascal says secular life is acceptable, but more fun with the hypothesis of God [Baudrillard] |
Full Idea: What Pascal says, more or less, is that you can more or less content yourself with a secular existence and its advantages, but it's much more fun with the hypothesis of God. | |
From: Jean Baudrillard (The Intelligence of Evil [2004], p.155) | |
A reaction: Pascal will be a bit startled when he reads this, but it is a lovely way to present his idea. It suddenly sounds much more attractive. Life would be much more fun if we lived according to all sorts of startling beliefs. Relating your life to God is one. |
9272 | Without Christianity we lose the idea that human history has a meaning [Gray] |
Full Idea: For Christians, it is because they occur in history that the lives of humans have a meaning that the lives of other animals do not. ..If we truly leave Christianity behind, we must give up the idea that human history has a meaning. | |
From: John Gray (Straw Dogs [2002], 2.3) | |
A reaction: Interesting. Compare the dispute between 'whig' and 'tory' historians, the former of whom believe that history is going somewhere. |
9279 | What was our original sin, and how could Christ's suffering redeem it? [Gray] |
Full Idea: No one can say what was humankind's original sin, and no one understands how the suffering of Christ can redeem it. | |
From: John Gray (Straw Dogs [2002], 4.1) | |
A reaction: This nicely articulates a problem that has half bothered me, but I have never put into words. I always assumed Eve committed the sin, and Adam cops the blame for not controlling his woman. Dying for our sins has always puzzled me. |