44 ideas
| 19635 | Hegel produced modern optimism; he failed to grasp that consciousness never progresses [Hegel, by Cioran] |
| Full Idea: Hegel is chiefly responsible for modern optimism. How could he have failed to see that consciousness changes only its forms and modalities, but never progresses. | |
| From: report of Georg W.F.Hegel (works [1812]) by E.M. Cioran - A Short History of Decay 5 |
| 8215 | Hegel was the last philosopher of the Book [Hegel, by Derrida] |
| Full Idea: Hegel was the last philosopher of the Book. | |
| From: report of Georg W.F.Hegel (works [1812]) by Jacques Derrida - Positions p.64 | |
| A reaction: Reference to 'the Book' connects this to the great religions which rely on one holy text. The implication is that Hegel was proposing one big solution to all problems. It is doubtful if many philosophers before Hegel dreamt of that either. |
| 16011 | Hegel doesn't storm the heavens like the giants, but works his way up by syllogisms [Kierkegaard on Hegel] |
| Full Idea: Hegel is a Johannes Climacus who does not storm the heavens, like the giants, by putting mountain upon mountain, but climbs aboard them by way of his syllogisms. | |
| From: comment on Georg W.F.Hegel (works [1812]) by Søren Kierkegaard - The Journals of Kierkegaard 2A | |
| A reaction: [Idea from SY] This appears to be an attempt at insulting Hegel for his timidity, but it seems to be describing the cautious approach which most modern philosophers take to be correct. [PG] |
| 5433 | For Hegel, things are incomplete, and contain external references in their own nature [Hegel, by Russell] |
| Full Idea: The basis of Hegel's system is that what is incomplete must not be self-subsistent, and needs the support of other things; whatever has relations to things outside itself must contain some reference to those outside things in its own nature. | |
| From: report of Georg W.F.Hegel (works [1812]) by Bertrand Russell - Problems of Philosophy Ch.14 | |
| A reaction: This leads to the idealist doctrine of 'internal relations'. It has some plausibility if you think about the physicist's definition of mass, which has to refer to forces etc. Presumably there is one essence for all of reality, instead of separate ones. |
| 3301 | On the continent it is generally believed that metaphysics died with Hegel [Benardete,JA on Hegel] |
| Full Idea: In continental Europe it is widely believed that the metaphysical game was played out in Hegel. | |
| From: comment on Georg W.F.Hegel (works [1812]) by José A. Benardete - Metaphysics: the logical approach Intro |
| 19661 | Making sufficient reason an absolute devalues the principle of non-contradiction [Hegel, by Meillassoux] |
| Full Idea: Hegel saw that the absolutization of the principle of sufficient reason (which marked the culmination of the belief in the necessity of what is) required the devaluation of the principle of non-contradiction. | |
| From: report of Georg W.F.Hegel (works [1812], 3) by Quentin Meillassoux - After Finitude; the necessity of contingency 3 | |
| A reaction: I pass this on without understanding it, though a joint study of my collection of ideas on sufficient reason and non-contradiction might make it clear. [Let me know if you can explain it!] |
| 20952 | Rather than in three stages, Hegel presented his dialectic as 'negation of the negation' [Hegel, by Bowie] |
| Full Idea: Hegel's 'dialectic' is often characterised in terms of the triad of thesis, antithesis and synthesis. This is, however, not the way he presents it. The core of the dialectic is rather what Hegel terms the 'negation of the negation'. | |
| From: report of Georg W.F.Hegel (works [1812]) by Andrew Bowie - Introduction to German Philosophy | |
| A reaction: Interestingly, this connects it to debates about intuitionist logic, which denies that double-negation necessarily makes a positive. Presumably Marx emphasised the first reading. |
| 7689 | The modal logic of C.I.Lewis was only interpreted by Kripke and Hintikka in the 1960s [Jacquette] |
| Full Idea: The modal syntax and axiom systems of C.I.Lewis (1918) were formally interpreted by Kripke and Hintikka (c.1965) who, using Z-F set theory, worked out model set-theoretical semantics for modal logics and quantified modal logics. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: A historical note. The big question is always 'who cares?' - to which the answer seems to be 'lots of people', if they are interested in precision in discourse, in artificial intelligence, and maybe even in metaphysics. Possible worlds started here. |
| 7681 | Logic describes inferences between sentences expressing possible properties of objects [Jacquette] |
| Full Idea: It is fundamental that logic depends on logical possibilities, in which logically possible properties are predicated of logically possible objects. Logic describes inferential structures among sentences expressing the predication of properties to objects. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: If our imagination is the only tool we have for assessing possibilities, this leaves the domain of logic as being a bit subjective. There is an underlying Platonism to the idea, since inferences would exist even if nothing else did. |
| 7682 | Logic is not just about signs, because it relates to states of affairs, objects, properties and truth-values [Jacquette] |
| Full Idea: At one level logic can be regarded as a theory of signs and formal rules, but we cannot neglect the meaning of propositions as they relate to states of affairs, and hence to possible properties and objects... there must be the possibility of truth-values. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: Thus if you define logical connectives by truth tables, you need the concept of T and F. You could, though, regard those too as purely formal (like 1 and 0 in electronics). But how do you decide which propositions are 1, and which are 0? |
| 21777 | Negation of negation doubles back into a self-relationship [Hegel, by Houlgate] |
| Full Idea: For Hegel, the 'negation of negation' is negation that, as it were, doubles back on itself and 'relates itself to itself'. | |
| From: report of Georg W.F.Hegel (works [1812]) by Stephen Houlgate - An Introduction to Hegel 6 'Space' | |
| A reaction: [ref VNP 1823 p.108] Glad we've cleared that one up. |
| 7697 | On Russell's analysis, the sentence "The winged horse has wings" comes out as false [Jacquette] |
| Full Idea: It is infamous that on Russell's analysis the sentences "The winged horse has wings" and "The winged horse is a horse" are false, because in the extant domain of actual existent entities there contingently exist no winged horses | |
| From: Dale Jacquette (Ontology [2002], Ch. 6) | |
| A reaction: This is the best objection I have heard to Russell's account of definite descriptions. The connected question is whether 'quantifies over' is really a commitment to existence. See Idea 6067. |
| 7701 | Can a Barber shave all and only those persons who do not shave themselves? [Jacquette] |
| Full Idea: The Barber Paradox refers to the non-existent property of being a barber who shaves all and only those persons who do not shave themselves. | |
| From: Dale Jacquette (Ontology [2002], Ch. 9) | |
| A reaction: [Russell spotted this paradox, and it led to his Theory of Types]. This paradox may throw light on the logic of indexicals. What does "you" mean when I say to myself "you idiot!"? If I can behave as two persons, so can the barber. |
| 7707 | To grasp being, we must say why something exists, and why there is one world [Jacquette] |
| Full Idea: We grasp the concept of being only when we have satisfactorily answered the question why there is something rather than nothing and why there is only one logically contingent actual world. | |
| From: Dale Jacquette (Ontology [2002], Conclusion) | |
| A reaction: See Ideas 7688 and 7692 for a glimpse of Jacquette's answer. Personally I don't yet have a full grasp of the concept of being, but I'm sure I'll get there if I only work a bit harder. |
| 5645 | The dialectical opposition of being and nothing is resolved in passing to the concept of becoming [Hegel, by Scruton] |
| Full Idea: The concept of being contains within itself it own negation - nothing - and the dialectical opposition between these two concepts is resolved only in the passage to a new concept, becoming, which contains the truth of the passage from nothing to being. | |
| From: report of Georg W.F.Hegel (works [1812]) by Roger Scruton - Short History of Modern Philosophy Ch.12 | |
| A reaction: The idea that one concept 'contains' another, or that an opposition could be 'resolved' by a new concept, sounds doubtful to me. For most analytical philosophers, and for Aristotle, oppositions are contradictions, and cannot and should not be 'resolved'. |
| 7692 | Being is maximal consistency [Jacquette] |
| Full Idea: Being is maximal consistency. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: You'll have to read Ch.2 of Jacquette to see what this is all about, but as it stands it is a lovely slogan, and a wonderful googly/curve ball to propel at Parmenides or Heidegger. |
| 5646 | Hegel gives an ontological proof of the existence of everything [Hegel, by Scruton] |
| Full Idea: It would not be unfair to say that Hegel's metaphysics consists of an ontological proof of the existence of everything. | |
| From: report of Georg W.F.Hegel (works [1812]) by Roger Scruton - Short History of Modern Philosophy Ch.12 | |
| A reaction: This is so gloriously far from David Hume that we must all find some appeal in it. The next question would be whether necessary existence has been proved. If so, given death, decay and entropy, what is it that has to exist? 2nd Law of Thermodynamics? |
| 7687 | Existence is completeness and consistency [Jacquette] |
| Full Idea: A combinatorial ontology holds that existence is nothing more or less than completeness and consistency, or what is also called 'maximal consistency'. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: You'll have to read Jacquette to understand this one! The claim is that existence is to be defined in terms of logic (and whatever is required for logic). I take this to be a bit Platonist (rather than conventionalist) about logic. |
| 7679 | Ontology is the same as the conceptual foundations of logic [Jacquette] |
| Full Idea: The principles of pure philosophical ontology are indistinguishable ... from the conceptual foundations of logic. | |
| From: Dale Jacquette (Ontology [2002], Pref) | |
| A reaction: I would take Russell to be an originator of this view. If the young Wittgenstein showed that the foundations of logic are simply conventional (truth tables), this seems to make ontology conventional too, which sounds very odd indeed (to me). |
| 7678 | Ontology must include the minimum requirements for our semantics [Jacquette] |
| Full Idea: The entities included in a theoretical ontology are those minimally required for an adequate philosophical semantics. ...These are the objects that we say exist, to which we are ontologically committed. | |
| From: Dale Jacquette (Ontology [2002], Pref) | |
| A reaction: Worded with exquisite care! He does not say that ontology is reducible to semantics (which is a silly idea). We could still be committed, as in a ghost story, to existence of some 'nameless thing'. Things utterly beyond our ken might exist. |
| 7683 | Logic is based either on separate objects and properties, or objects as combinations of properties [Jacquette] |
| Full Idea: Logic involves the possibilities of predicating properties of objects in a conceptual scheme wherein either objects and properties are included in altogether separate categories, or objects are reducible to combinations of properties. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: In the first view, he says that objects are just 'logical pegs' for properties. Objects can't be individuated without properties. But combinations of properties would seem to need essences, or else they are too unstable to count as objects. |
| 7684 | Reduce states-of-affairs to object-property combinations, and possible worlds to states-of-affairs [Jacquette] |
| Full Idea: We can reduce references to states-of-affairs to object-property combinations, and we can reduce logically possible worlds to logically possible states-of-affairs combinations. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: If we further reduce object-property combinations to mere combinations of properties (Idea 7683), then we have reduced our ontology to nothing but properties. Wow. We had better be very clear, then, about what a property is. I'm not. |
| 21754 | Our concepts and categories disclose the world, because we are part of the world [Hegel, by Houlgate] |
| Full Idea: For Hegel, the structure of our concepts and categories is identical with, and thus discloses, the structure of the world itself, because we ourselves are born into and so share the character of the world we encounter. | |
| From: report of Georg W.F.Hegel (works [1812]) by Stephen Houlgate - An Introduction to Hegel 01 | |
| A reaction: This is a reasonable speculation, but it makes more sense in the context of natural selection, and an empiricist theory of concepts. |
| 21755 | For Hegel, categories shift their form in the course of history [Hegel, by Houlgate] |
| Full Idea: For Hegel, the categories of thought are not fixed, eternal forms that remain unchanged throughout history, but are concepts that alter their meaning in history. | |
| From: report of Georg W.F.Hegel (works [1812]) by Stephen Houlgate - An Introduction to Hegel 01 | |
| A reaction: This results from a critique of Kant's rather rigid view of categories. This idea is very influential, and certainly counts among Hegel's better ideas. |
| 22079 | Hegel said Kant's fixed categories actually vary with culture and era [Hegel, by Houlgate] |
| Full Idea: Hegel's disagreement with Kant is that categories are not unambiguously universal forms of human understanding, but are conceived in subtly different ways in different cultures and in different historical epochs. | |
| From: report of Georg W.F.Hegel (works [1812]) by Stephen Houlgate - Hegel p.95 | |
| A reaction: This may be Hegel's most influential idea. Though he hoped that categories would contain truth, by arising untrammelled from reason, and thereby matching reality. His successors seem to have given up on that hope, and settled for relativism. |
| 7703 | If classes can't be eliminated, and they are property combinations, then properties (universals) can't be either [Jacquette] |
| Full Idea: If classes alone cannot be eliminated from ontology on Quine's terms, and if classes are defined as property combinations, then neither are all properties, universals in the tradition sense, entirely eliminable. | |
| From: Dale Jacquette (Ontology [2002], Ch. 9) | |
| A reaction: If classes were totally conventional (and there was no such things as a 'natural' class) then you might admit something to a class without knowing its properties (as 'the thing in the box'). |
| 7685 | An object is a predication subject, distinguished by a distinctive combination of properties [Jacquette] |
| Full Idea: To be an object is to be a predication subject, and to be this as opposed to that particular object, whether existent or not, is to have a distinctive combination of properties. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: The last part depends on Leibniz's Law. The difficulty is that two objects may only be distinguishable by being in different places, and location doesn't look like a property. Cf. Idea 5055. |
| 7699 | Numbers, sets and propositions are abstract particulars; properties, qualities and relations are universals [Jacquette] |
| Full Idea: Roughly, numbers, sets and propositions are assumed to be abstract particulars, while properties, including qualities and relations, are usually thought to be universals. | |
| From: Dale Jacquette (Ontology [2002], Ch. 9) | |
| A reaction: There is an interesting nominalist project of reducing all of these to particulars. Numbers to patterns, sets to their members, propositions to sentences, properties to causal powers, relations to, er, something else. |
| 7691 | The actual world is a consistent combination of states, made of consistent property combinations [Jacquette] |
| Full Idea: The actual world is a maximally consistent state-of-affairs combination involving all and only the existent objects, which in turn exist because they are maximally consistent property combinations. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: [This extends Idea 7688]. This seems to invite the standard objections to the coherence theory of truth, such as Ideas 5422 and 4745. Is 'maximal consistency' merely a test for actuality, rather than an account of what actuality is? |
| 7688 | The actual world is a maximally consistent combination of actual states of affairs [Jacquette] |
| Full Idea: The actual world can be defined as a maximally consistent combination of actual states of affairs, or maximally consistent states-of-affairs combination. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: A key part of Jacquette's program of deriving ontological results from the foundations of logic. Is the counterfactual situation of my pen being three centimetres to the left of its current position a "less consistent" situation than the actual one? |
| 7695 | Do proposition-structures not associated with the actual world deserve to be called worlds? [Jacquette] |
| Full Idea: Many modal logicians in their philosophical moments have raised doubts about whether structures of propositions not associated with the actual world deserved to be called worlds at all. | |
| From: Dale Jacquette (Ontology [2002], Ch. 2) | |
| A reaction: A good question. Consistency is obviously required, but we also need a lot of propositions before we would consider it a 'world'. Very remote but consistent worlds quickly become unimaginable. Does that matter? |
| 7694 | We must experience the 'actual' world, which is defined by maximally consistent propositions [Jacquette] |
| Full Idea: Conventional modal semantics, in which all logically possible worlds are defined in terms of maximally consistent proposition sets, has no choice except to allow that the actual world is the world we experience in sensation, or that we inhabit. | |
| From: Dale Jacquette (Ontology [2002], Ch. 9) | |
| A reaction: Jacquette dislikes this because he is seeking an account of ontology that doesn't, as so often, merely reduce to epistemology (e.g. Berkeley). See Idea 7691 for his preferred account. |
| 9225 | Hegel reputedly claimed to know a priori that there are five planets [Hegel, by Field,H] |
| Full Idea: Hegel is reputed to have claimed to have deduced on a priori grounds that the number of planets is exactly five. | |
| From: report of Georg W.F.Hegel (works [1812]) by Hartry Field - Recent Debates on the A Priori 1 | |
| A reaction: Even if this is a wicked travesty of Hegel, it will do nicely to represent the extremes of claims to a priori synthetic knowledge. Field doesn't offer any evidence. I would love it to be true. |
| 7706 | If qualia supervene on intentional states, then intentional states are explanatorily fundamental [Jacquette] |
| Full Idea: If qualia supervene on intentional states, then intentionality is also more explanatorily fundamental than qualia. | |
| From: Dale Jacquette (Ontology [2002], Ch.10) | |
| A reaction: See Idea 7272 for opposite view. Maybe intentional states are large mental objects of which we are introspectively aware, but which are actually composed of innumerable fine-grained qualia. Intentional states would only explain qualia if they caused them. |
| 7704 | Reduction of intentionality involving nonexistent objects is impossible, as reduction must be to what is actual [Jacquette] |
| Full Idea: If intentionality sometimes involves a relation to nonexistent objects, like my dreamed-of visit to a Greek island, then such thoughts cannot be explained physically or causally, because only actual physical entities and events can be mentioned. | |
| From: Dale Jacquette (Ontology [2002], Ch.10) | |
| A reaction: Unimpressive. Thoughts of a Greek island will obviously reduce to memories of islands and Greece and travel brochures. Memory clearly retains past events in the present, and hence past events can be part of the material used in reductive accounts. |
| 7702 | The extreme views on propositions are Frege's Platonism and Quine's extreme nominalism [Jacquette] |
| Full Idea: The extreme ontological alternatives with respect to the metaphysics of propositions are a Fregean Platonism (his "gedanken", 'thoughts'), and a radical nominalism or inscriptionalism, as in Quine, where they are just marks related to stimuli. | |
| From: Dale Jacquette (Ontology [2002], Ch. 9) | |
| A reaction: Personally I would want something between the two - that propositions are brain events of a highly abstract kind. I say that introspection reveals pre-linguistic thoughts, which are propositions. A proposition is an intentional state. |
| 21758 | Humans have no fixed identity, but produce and reveal their shifting identity in history [Hegel, by Houlgate] |
| Full Idea: For Hegel, the absolute truth of humanity is that human beings have no fixed, given identity, but rather determine and produce their own identity and their world in history, and that they gradually come to the recognition of this fact in history. | |
| From: report of Georg W.F.Hegel (works [1812]) by Stephen Houlgate - An Introduction to Hegel 01 | |
| A reaction: This quintessentially existentialist idea, most obvious in Sartre, seems to have originated with this view of Hegel's. |
| 20414 | Hegel's Absolute Spirit is the union of human rational activity at a moment, and whatever that sustains [Hegel, by Eldridge] |
| Full Idea: We may take Hegel's Absolute Spirit to be the union of collective, human rational activity at a historical moment with its proper object, the forms of social and individual life that the rational activity is devoted to understanding and sustaining. | |
| From: report of Georg W.F.Hegel (works [1812]) by Richard Eldridge - G.W.F. Hegel (aesthetics) 1 | |
| A reaction: From this formulation it sounds as if the whole human race might have momentary union, but presumably it is more local 'peoples' that can exhibit this. |
| 3909 | Society isn’t founded on a contract, since contracts presuppose a society [Hegel, by Scruton] |
| Full Idea: For Hegel, society cannot be founded on a contract, since contracts have no reality until society is in place. | |
| From: report of Georg W.F.Hegel (works [1812]) by Roger Scruton - Modern Philosophy:introduction and survey 28.2 | |
| A reaction: Interesting, and reminiscent of the private language argument, but contracts surely start as deals between individuals (on a desert island?). |
| 4347 | When man wills the natural, it is no longer natural [Hegel] |
| Full Idea: When man wills the natural, it is no longer natural. | |
| From: Georg W.F.Hegel (works [1812]), quoted by Rosalind Hursthouse - On Virtue Ethics Ch.4 | |
| A reaction: Sounds good, though I'm not sure what it means. The application of the word 'natural' seems a bit arbitrary to me. No objective joint exists between the natural and unnatural. The default position has to be that everything is natural. |
| 9111 | God is not wise, but more-than-wise; God is not good, but more-than-good [William of Ockham] |
| Full Idea: God is not wise, but more-than-wise; God is not good, but more-than-good. | |
| From: William of Ockham (Reportatio [1330], III Q viii) | |
| A reaction: [He is quoting 'Damascene'] I quote this for interest, but I very much doubt whether Damascene or William knew what it meant, and I certainly don't. There seems to have been a politically correct desire to invent super-powers for God. |
| 4188 | Hegel's entire philosophy is nothing but a monstrous amplification of the ontological proof [Schopenhauer on Hegel] |
| Full Idea: Hegel's entire philosophy is nothing but a monstrous amplification of the ontological proof. | |
| From: comment on Georg W.F.Hegel (works [1812]) by Arthur Schopenhauer - Abstract of 'The Fourfold Root' Ch.II | |
| A reaction: All massive a priori metaphysics is summed up in this argument, which is right at the core of philosophy. |
| 9112 | We could never form a concept of God's wisdom if we couldn't abstract it from creatures [William of Ockham] |
| Full Idea: What we abstract is said to belong to perfection in so far as it can be predicated of God and can stand for Him. For if such a concept could not be abstracted from a creature, then in this life we could not arrive at a cognition of God's wisdom. | |
| From: William of Ockham (Reportatio [1330], III Q viii) | |
| A reaction: This seems to be the germ of an important argument. Without the ability to abstract from what is experienced, we would not be able to apply general concepts to things which are beyond experience. It is a key idea for empiricism. |
| 6686 | Hegel said he was offering an encyclopaedic rationalisation of Christianity [Hegel, by Graham] |
| Full Idea: Hegel claimed that his philosophy was nothing less than an encyclopaedic rationalisation of the Christian religion. | |
| From: report of Georg W.F.Hegel (works [1812]) by Gordon Graham - Eight Theories of Ethics Ch.5 | |
| A reaction: Why did he pick Christianity to rationalise? How can you reason properly if you start with a dogma? |