13 ideas
594 | Speusippus suggested underlying principles for every substance, and ended with a huge list [Speussipus, by Aristotle] |
Full Idea: Speusippus suggested principles for each substance, including principles for numbers, magnitude and the soul. He thus arrived at no mean list of substances. | |
From: report of Speussipus (thirty titles (lost) [c.367 BCE]) by Aristotle - Metaphysics 1028b |
2176 | There is only a problem of free will if you think the notion of 'voluntary' can be metaphysically deepened [Williams,B] |
Full Idea: There is a problem of free will only for those who think that the notion of voluntary can be metaphysically deepened. | |
From: Bernard Williams (Shame and Necessity [1993], III - p.68) | |
A reaction: Years later, I now see that his refers to a pet hate of mine in discussions of free will, which is the idea that a person can have something called 'ultimate' responsibility for an action (which is the 'deep' version of 'you did it'). |
2181 | It is an absurd Kantian idea that at the limit rationality and freedom coincide [Williams,B] |
Full Idea: There is a deluded Kantian idea that at the limit rationality and freedom will totally coincide. | |
From: Bernard Williams (Shame and Necessity [1993], VI - p.158) |
4317 | We judge weakness of will by an assessment after the event is concluded [Williams,B, by Cottingham] |
Full Idea: Williams has shown that whether an action was weakness of will depends on an evaluation after the event, as in the question of whether Gauguin was right to abandon his family to pursue his art. | |
From: report of Bernard Williams (Shame and Necessity [1993]) by John Cottingham - Reason, Emotions and Good Life p.1 | |
A reaction: The 'Gauguin Problem' is that Gauguin's actions only become weakness of will if the pictures are no good, and he can't know that till he's painted them. Good point. |
2174 | Responsibility involves cause, intention, state of mind, and response after the event [Williams,B] |
Full Idea: The four elements of any conception of responsibility are cause, intention, state of mind, and response after the event. | |
From: Bernard Williams (Shame and Necessity [1993], III - p.53) |
2178 | In bad actions, guilt points towards victims, and shame to the agent [Williams,B] |
Full Idea: In what I have done, the guilt points in one direction towards what has happened to others, and the shame in another direction to what I am. | |
From: Bernard Williams (Shame and Necessity [1993], IV - p.92) | |
A reaction: Not convinced. I think shame has the fear of being observed as an inescapable component. Even when alone shame involves imagining what others might think. |
2169 | Greek moral progress came when 'virtue' was freed from social status [Williams,B] |
Full Idea: There was moral progress in the ancient Greek world, notably to the extent that the idea of areté, human excellence, was freed to some extent from determination by social position. | |
From: Bernard Williams (Shame and Necessity [1993], I - p.7) |
2172 | The modern idea of duty is unknown in archaic Greece [Williams,B] |
Full Idea: Duty in some abstract modern sense is largely unknown to the Greeks, in particular to archaic Greeks. | |
From: Bernard Williams (Shame and Necessity [1993], II - p.41) |
2180 | If reason cannot lead people to good, we must hope they have an internal voice [Williams,B] |
Full Idea: If we think the power of reason is not enough by itself to distinguish good and bad, then we would hope that people have limited autonomy, that there is an internalised other in them that carries some social weight. | |
From: Bernard Williams (Shame and Necessity [1993], IV - p.100) |
2179 | If the moral self is seen as characterless, then other people have a very limited role in our moral lives [Williams,B] |
Full Idea: The conception of the moral self as characterless leaves only a limited positive role to other people in one's moral life. | |
From: Bernard Williams (Shame and Necessity [1993], IV - p.95) |
19399 | Prime matter is nothing when it is at rest [Leibniz] |
Full Idea: Primary matter is nothing if considered at rest. | |
From: Gottfried Leibniz (Aristotle and Descartes on Matter [1671], p.90) | |
A reaction: This goes with Leibniz's Idea 13393, that activity is the hallmark of existence. No one seems to have been able to make good sense of prime matter, and it plays little role in Aristotle's writings. |
2632 | Speusippus said things were governed by some animal force rather than the gods [Speussipus, by Cicero] |
Full Idea: Speusippus, following his uncle Plato, held that all things were governed by some kind of animal force, and tried to eradicate from our minds any notion of the gods. | |
From: report of Speussipus (thirty titles (lost) [c.367 BCE]) by M. Tullius Cicero - On the Nature of the Gods ('De natura deorum') I.33 |
2175 | There is a problem of evil only if you expect the world to be good [Williams,B] |
Full Idea: There is a "problem of evil" only for those who expect the world to be good. | |
From: Bernard Williams (Shame and Necessity [1993], III - p.68) |