Combining Texts

All the ideas for 'Lectures on the History of Philosophy', 'Some Remarks on Essentialism' and 'Nietzsche's Immoralism'

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7 ideas

1. Philosophy / D. Nature of Philosophy / 3. Philosophy Defined

21757	Philosophy is the conceptual essence of the shape of history [Hegel]
	Full Idea: Philosophy is the supreme blossom - the concept - of the entire shape of history, the consciousness and the spiritual essence of the whole situation, the spirit of the age as the spirit present and aware of itself in thought.
	From: Georg W.F.Hegel (Lectures on the History of Philosophy [1830], p.25), quoted by Stephen Houlgate - An Introduction to Hegel 01
	A reaction: This sees philosophy as intrinsically historical, which is a founding idea for 'continental' philosophy. Analysis is tied to science, in which the history of the subject is seen as irrelevant to its truth. Does this mean we can't go back to Aristotle?

9. Objects / D. Essence of Objects / 7. Essence and Necessity / a. Essence as necessary properties

13952	Essentialism says some of a thing's properties are necessary, and could not be absent [Cartwright,R]
	Full Idea: Essentialism, as I shall understand it, is the doctrine that among the attributes of a thing some are essential, others merely accidental. Its essential attributes are those it has necessarily, those it could not have lacked.
	From: Richard Cartwright (Some Remarks on Essentialism [1968], p.149)
	A reaction: The problem with this, which Cartwright does not address, is that trivial and gerrymandered properties (such as having self-identity, or being 'such that 2+2=4') seem to be necessarily, but don't seem to constitute the essence of a thing.

9. Objects / D. Essence of Objects / 14. Knowledge of Essences

13954	The difficulty in essentialism is deciding the grounds for rating an attribute as essential [Cartwright,R]
	Full Idea: I see no reason for thinking essentialism unintelligible, but a chief perplexity is the obscurity of the grounds on which ratings of attributes as essential or accidental are to be made.
	From: Richard Cartwright (Some Remarks on Essentialism [1968], p.158)
	A reaction: In that case some of us younger philosophers will have to roll up our sleeves and tease out the grounds for essentialism, starting with Aristotle and Leibniz, and ending with the successes of modern science.

9. Objects / D. Essence of Objects / 15. Against Essentialism

13955	Essentialism is said to be unintelligible, because relative, if necessary truths are all analytic [Cartwright,R]
	Full Idea: Apparently those who think essentialism unintelligible see support for their position in the doctrine that necessary truths are all analytic. Only relative to some mode of designation does it make sense to speak of an object as necessarily this or that.
	From: Richard Cartwright (Some Remarks on Essentialism [1968], p.158)
	A reaction: He has in mind Quine and his mathematician-cyclist (Idea 8482). Personally I have no problems with the example. No one is essentially a cyclist - that isn't what essence is. Two-legged people can be cyclists.

9. Objects / F. Identity among Objects / 3. Relative Identity

13953	An act of ostension doesn't seem to need a 'sort' of thing, even of a very broad kind [Cartwright,R]
	Full Idea: For an ostension to be successful it is surely not necessary that I gather what sort of object it is you have indicated, such as being a horse or a zebra. I may even gather which thing you have indicated without knowing that it is a mammal or even alive.
	From: Richard Cartwright (Some Remarks on Essentialism [1968], p.157)
	A reaction: This nicely articulates the objection I have always felt to Geach's relative identity. 'Oh my God, what the hell is THAT???' is probably going to be a successful act of verbal reference, even while explicitly denying all knowledge of sortals.

22. Metaethics / A. Ethics Foundations / 1. Nature of Ethics / g. Moral responsibility

22474	Unlike aesthetic evaluation, moral evaluation needs a concept of responsibility [Foot]
	Full Idea: Moral, as opposed to aesthetic, evaluation does require some distinction between actions for which we are responsible and those for which we are not responsible.
	From: Philippa Foot (Nietzsche's Immoralism [1991], p.154)
	A reaction: It is hard to disagree with this, but difficult to give a precise account of responsibility, probably because it is not an all-or-nothing matter. If we accept responsibility for our controlled actions, why not for our considered aesthetic judgements?

23. Ethics / C. Virtue Theory / 3. Virtues / c. Justice

22472	The practice of justice may well need a recognition of human equality [Foot]
	Full Idea: I wonder whether the practice of justice may not absolutely require a certain recognition of equality between human beings, not a pretence of the equality of talents, but something deeper.
	From: Philippa Foot (Nietzsche's Immoralism [1991], p.152)
	A reaction: {My 'something deeper' is expressed by Foot in a quotation from Gertrude Stein]. This may well be the most fundamental division which runs across a society - between those who accept and those reject human equality.