152 ideas
11421 | 427: Gorgias visited Athens as ambassador for Leontini [PG] |
Full Idea: In 427 BCE Gorgias of Leontini visited Athens as an ambassador for his city | |
From: PG (Db (chronology) [2030], 0573) |
11425 | 399: Socrates executed (with Plato absent through ill health) [PG] |
Full Idea: In 399 BCE Plato was unwell, and was not present at the death of Socrates | |
From: PG (Db (chronology) [2030], 0601) |
11432 | 387 (roughly): Plato returned to Athens, and founded the Academy [PG] |
Full Idea: In about 387 BCE Plato returned to Athens and founded his new school at the Academy | |
From: PG (Db (chronology) [2030], 0613) |
11433 | 387 (roughly): Aristippus the Elder founder a hedonist school at Cyrene [PG] |
Full Idea: In around 387 BCE a new school was founded at Cyrene by Aristippus the elder | |
From: PG (Db (chronology) [2030], 0613) |
11440 | 367: the teenaged Aristotle came to study at the Academy [PG] |
Full Idea: In 367 BCE the seventeen-year-old Aristotle came south to study at the Academy | |
From: PG (Db (chronology) [2030], 0633) |
11443 | 360 (roughly): Diogenes of Sinope lives in a barrel in central Athens [PG] |
Full Idea: In around 360 BCE Diogenes of Sinope was living in a barrel in the Agora in Athens | |
From: PG (Db (chronology) [2030], 0640) |
11445 | 347: death of Plato [PG] |
Full Idea: In 347 BCE Plato died | |
From: PG (Db (chronology) [2030], 0653) |
11454 | 343: Aristotle becomes tutor to 13 year old Alexander (the Great) [PG] |
Full Idea: In 343 BCE at Stagira Aristotle became personal tutor to the thirteen-year-old Alexander (the Great) | |
From: PG (Db (chronology) [2030], 0657) |
11456 | 335: Arisotle founded his school at the Lyceum in Athens [PG] |
Full Idea: In 335 BCE Aristotle founded the Lyceum in Athens | |
From: PG (Db (chronology) [2030], 0665) |
11459 | 330 (roughly): Chuang Tzu wrote his Taoist book [PG] |
Full Idea: In around 330 BCE Chuang Tzu wrote a key work in the Taoist tradition | |
From: PG (Db (chronology) [2030], 0670) |
11465 | 322: Aristotle retired to Chalcis, and died there [PG] |
Full Idea: In 322 BCE Aristotle retired to Chalcis in Euboea, where he died | |
From: PG (Db (chronology) [2030], 0678) |
11468 | 307 (roughly): Epicurus founded his school at the Garden in Athens [PG] |
Full Idea: In about 307 BCE Epicurus founded his school at the Garden in Athens | |
From: PG (Db (chronology) [2030], 0693) |
11470 | 301 (roughly): Zeno of Citium founded Stoicism at the Stoa Poikile in Athens [PG] |
Full Idea: In about 301 BCE the Stoic school was founded by Zeno of Citium in the Stoa Poikile in Athens | |
From: PG (Db (chronology) [2030], 0699) |
11483 | 261: Cleanthes replaced Zeno as head of the Stoa [PG] |
Full Idea: In 261 BCE Cleanthes took over from Zeno as head of the Stoa. | |
From: PG (Db (chronology) [2030], 0739) |
11486 | 229 (roughly): Chrysippus replaced Cleanthes has head of the Stoa [PG] |
Full Idea: In about 229 BCE Chrysippus took over from Cleanthes as the head of the Stoic school | |
From: PG (Db (chronology) [2030], 0771) |
11492 | 157 (roughly): Carneades became head of the Academy [PG] |
Full Idea: In around 157 BCE Carneades took over as head of the Academy from Hegesinus | |
From: PG (Db (chronology) [2030], 0843) |
11509 | 85: most philosophical activity moves to Alexandria [PG] |
Full Idea: In around 85 BCE Athens went into philosophical decline, and leadership moved to Alexandria | |
From: PG (Db (chronology) [2030], 0915) |
11513 | 78: Cicero visited the stoic school on Rhodes [PG] |
Full Idea: In around 78 BCE Cicero visited the school of Posidonius in Rhodes. | |
From: PG (Db (chronology) [2030], 0922) |
11516 | 60 (roughly): Lucretius wrote his Latin poem on epicureanism [PG] |
Full Idea: In around 60 BCE Lucretius wrote his Latin poem on Epicureanism | |
From: PG (Db (chronology) [2030], 0940) |
11528 | 65: Seneca forced to commit suicide by Nero [PG] |
Full Idea: In 65 CE Seneca was forced to commit suicide by the Emperor Nero. | |
From: PG (Db (chronology) [2030], 1065) |
11531 | 80: the discourses of the stoic Epictetus are written down [PG] |
Full Idea: In around 80 CE the 'Discourses' of the freed slave Epictetus were written down in Rome. | |
From: PG (Db (chronology) [2030], 1080) |
11461 | 323 (roughly): Euclid wrote 'Elements', summarising all of geometry [PG] |
Full Idea: Euclid: In around 323 BCE Euclid wrote his 'Elements', summarising all of known geometry. | |
From: PG (Db (chronology) [2030]) |
11390 | 1000 (roughly): Upanishads written (in Sanskrit); religious and philosophical texts [PG] |
Full Idea: In around 1000 BCE the Upanishads were written, the most philosophical of ancient Hindu texts | |
From: PG (Db (chronology) [2030], 0001) |
11391 | 750 (roughly): the Book of Genesis written by Hebrew writers [PG] |
Full Idea: In around 750 BCE the Book of Genesis was written by an anonymous jewish writer | |
From: PG (Db (chronology) [2030], 0250) |
11392 | 586: eclipse of the sun on the coast of modern Turkey was predicted by Thales of Miletus [PG] |
Full Idea: In 585 BCE there was an eclipse of the sun, which Thales of Miletus is said to have predicted | |
From: PG (Db (chronology) [2030], 0415) |
11395 | 570: Anaximander flourished in Miletus [PG] |
Full Idea: Anaximander: In around 570 BCE the philosopher and astronomer Anaximander flourished in Miletus | |
From: PG (Db (chronology) [2030], 0430) |
11396 | 563: the Buddha born in northern India [PG] |
Full Idea: In around 563 BCE Siddhartha Gautama, the Buddha, was born in northern India | |
From: PG (Db (chronology) [2030], 0437) |
11398 | 540: Lao Tzu wrote 'Tao Te Ching', the basis of Taoism [PG] |
Full Idea: In around 540 BCE Lao Tzu wrote the 'Tao Te Ching', the basis of Taoism | |
From: PG (Db (chronology) [2030], 0460) |
11400 | 529: Pythagoras created his secretive community at Croton in Sicily [PG] |
Full Idea: In around 529 BCE Pythagoras set up a community in Croton, with strict and secret rules and teachings | |
From: PG (Db (chronology) [2030], 0471) |
11403 | 500: Heraclitus flourishes at Ephesus, in modern Turkey [PG] |
Full Idea: In around 500 BCE Heraclitus flourished in the city of Ephesus in Ionia | |
From: PG (Db (chronology) [2030], 0500) |
11404 | 496: Confucius travels widely, persuading rulers to be more moral [PG] |
Full Idea: In 496 BCE Confucius began a period of wandering, to persuade rulers to be more moral | |
From: PG (Db (chronology) [2030], 0504) |
11408 | 472: Empedocles persuades his city (Acragas in Sicily) to become a democracy [PG] |
Full Idea: In 472 BCE Empedocles helped his city of Acragas change to democracy | |
From: PG (Db (chronology) [2030], 0528) |
11412 | 450 (roughly): Parmenides and Zeno visit Athens from Italy [PG] |
Full Idea: In around 450 BCE Parmenides and Zeno visited the festival in Athens | |
From: PG (Db (chronology) [2030], 0550) |
11414 | 445: Protagoras helps write laws for the new colony of Thurii [PG] |
Full Idea: In 443 BCE Protagoras helped write the laws for the new colony of Thurii | |
From: PG (Db (chronology) [2030], 0557) |
11417 | 436 (roughly): Anaxagoras is tried for impiety, and expelled from Athens [PG] |
Full Idea: In about 436 BCE Anaxagoras was tried on a charge of impiety and expelled from Athens | |
From: PG (Db (chronology) [2030], 0564) |
11535 | 170 (roughly): Marcus Aurelius wrote his private stoic meditations [PG] |
Full Idea: In around 170 CE the Emperor Marcus Aurelius wrote his 'Meditations' for private reading. | |
From: PG (Db (chronology) [2030], 1170) |
11537 | -200 (roughly): Sextus Empiricus wrote a series of books on scepticism [PG] |
Full Idea: In around 200 CE Sextus Empiricus wrote a series of books (which survive) defending scepticism | |
From: PG (Db (chronology) [2030], 1200) |
11541 | 263: Porphyry began to study with Plotinus in Rome [PG] |
Full Idea: In 263 CE Porphyry joined Plotinus' classes in Rome | |
From: PG (Db (chronology) [2030], 1263) |
11545 | 310: Christianity became the official religion of the Roman empire [PG] |
Full Idea: In 310 CE Christianity became the official religion of the Roman Empire | |
From: PG (Db (chronology) [2030], 1310) |
11549 | 387: Ambrose converts Augustine to Christianity [PG] |
Full Idea: In 387 CE Augustine converted to Christianity in Milan, guided by St Ambrose | |
From: PG (Db (chronology) [2030], 1387) |
11555 | 523: Boethius imprisoned at Pavia, and begins to write [PG] |
Full Idea: In 523 CE Boethius was imprisoned in exile at Pavia, and wrote 'Consolations of Philosophy' | |
From: PG (Db (chronology) [2030], 1523) |
11557 | 529: the emperor Justinian closes all the philosophy schools in Athens [PG] |
Full Idea: In 529 CE the Emperor Justinian closed all the philosophy schools in Athens | |
From: PG (Db (chronology) [2030], 1529) |
11558 | 622 (roughly): Mohammed writes the Koran [PG] |
Full Idea: Mohammed: In about 622 CE Muhammed wrote the basic text of Islam, the Koran. | |
From: PG (Db (chronology) [2030], 1622) |
11559 | 642: Arabs close the philosophy schools in Alexandria [PG] |
Full Idea: In 642 CE Alexandria was captured by the Arabs, and the philosophy schools were closed | |
From: PG (Db (chronology) [2030], 1642) |
11560 | 910 (roughly): Al-Farabi wrote Arabic commentaries on Aristotle [PG] |
Full Idea: Alfarabi: In around 910 CE Al-Farabi explained and expanded Aristotle for the Islamic world. | |
From: PG (Db (chronology) [2030], 1910) |
11562 | 1015 (roughly): Ibn Sina (Avicenna) writes a book on Aristotle [PG] |
Full Idea: In around 1015 Avicenna produced his Platonised version of Aristotle in 'The Healing' | |
From: PG (Db (chronology) [2030], 2015) |
11564 | 1090: Anselm publishes his proof of the existence of God [PG] |
Full Idea: Anselm: In about 1090 St Anselm of Canterbury publishes his Ontological Proof of God's existence | |
From: PG (Db (chronology) [2030], 2090) |
11566 | 1115: Abelard is the chief logic teacher in Paris [PG] |
Full Idea: In around 1115 Abelard became established as the chief logic teacher in Paris | |
From: PG (Db (chronology) [2030], 2115) |
11573 | 1166: Ibn Rushd (Averroes) wrote extensive commentaries on Aristotle [PG] |
Full Idea: In around 1166 Averroes (Ibn Rushd), in Seville, wrote extensive commentaries on Aristotle | |
From: PG (Db (chronology) [2030], 2166) |
11581 | 1266: Aquinas began writing 'Summa Theologica' [PG] |
Full Idea: In 1266 Aquinas began writing his great theological work, the 'Summa Theologica' | |
From: PG (Db (chronology) [2030], 2266) |
11586 | 1280: after his death, the teaching of Aquinas becomes official Dominican doctrine [PG] |
Full Idea: In around 1280 Aquinas's teaching became the official theology of the Dominican order | |
From: PG (Db (chronology) [2030], 2280) |
11591 | 1328: William of Ockham decides the Pope is a heretic, and moves to Munich [PG] |
Full Idea: In 1328 William of Ockham decided the Pope was a heretic, and moved to Munich | |
From: PG (Db (chronology) [2030], 2328) |
17916 | 1347: the Church persecutes philosophical heresies [PG] |
Full Idea: In 1347 the Church began extensive persecution of unorthodox philosophical thought | |
From: PG (Db (chronology) [2030], 2347) |
11593 | 1470: Marsilio Ficino founds a Platonic Academy in Florence [PG] |
Full Idea: In around 1470 Marsilio Ficino founded a Platonic Academy in Florence | |
From: PG (Db (chronology) [2030], 2470) |
11596 | 1513: Machiavelli wrote 'The Prince' [PG] |
Full Idea: In 1513 Machiavelli wrote 'The Prince', a tough view of political theory. | |
From: PG (Db (chronology) [2030], 2513) |
11599 | 1543: Copernicus publishes his heliocentric view of the solar system [PG] |
Full Idea: In 1543 Nicholas Copernicus, a Polish monk, publishes his new theory of the solar system. | |
From: PG (Db (chronology) [2030], 2543) |
11601 | 1580: Montaigne publishes his essays [PG] |
Full Idea: In 1580 Montaigne published a volume of his 'Essays' | |
From: PG (Db (chronology) [2030], 2580) |
11607 | 1600: Giordano Bruno was burned at the stake in Rome [PG] |
Full Idea: In 1600 Giordano Bruno was burnt at the stake in Rome, largely for endorsing Copernicus | |
From: PG (Db (chronology) [2030], 2600) |
11613 | 1619: Descartes's famous day of meditation inside a stove [PG] |
Full Idea: In 1619 Descartes had a famous day of meditation in a heated stove at Ulm | |
From: PG (Db (chronology) [2030], 2619) |
11614 | 1620: Bacon publishes 'Novum Organum' [PG] |
Full Idea: Francis Bacon: In 1620 Bacon published his 'Novum Organon', urging the rise of experimental science | |
From: PG (Db (chronology) [2030], 2620) |
11619 | 1633: Galileo convicted of heresy by the Inquisition [PG] |
Full Idea: In 1633 Galileo was condemned to life emprisonment for contradicting church teachings. | |
From: PG (Db (chronology) [2030], 2633) |
11623 | 1641: Descartes publishes his 'Meditations' [PG] |
Full Idea: In 1641 Descartes published his well-known 'Meditations', complete with Objections and Replies | |
From: PG (Db (chronology) [2030], 2641) |
11626 | 1650: death of Descartes, in Stockholm [PG] |
Full Idea: In 1650 Descartes died in Stockholm, after stressful work for Queen Christina | |
From: PG (Db (chronology) [2030], 2650) |
11627 | 1651: Hobbes publishes 'Leviathan' [PG] |
Full Idea: In 1651 Hobbes published his great work on politics and contract morality, 'Leviathan' | |
From: PG (Db (chronology) [2030], 2651) |
11633 | 1662: the Port Royal Logic is published [PG] |
Full Idea: Antoine Arnauld: In 1662 Arnauld and Nicole published their famous text, the 'Port-Royal Logic' | |
From: PG (Db (chronology) [2030], 2662) |
11634 | 1665: Spinoza writes his 'Ethics' [PG] |
Full Idea: In 1665 the first draft of Spinoza's 'Ethics', his major work, was finished, and published posthumously | |
From: PG (Db (chronology) [2030], 2665) |
11643 | 1676: Leibniz settled as librarian to the Duke of Brunswick [PG] |
Full Idea: In 1676 Leibniz became librarian to the Duke of Brunswick, staying for the rest of his life | |
From: PG (Db (chronology) [2030], 2676) |
11649 | 1687: Newton publishes his 'Principia Mathematica' [PG] |
Full Idea: In 1687 Newton published his 'Principia', containing his theory of gravity. | |
From: PG (Db (chronology) [2030], 2687) |
11652 | 1690: Locke publishes his 'Essay' [PG] |
Full Idea: In 1690 Locke published his 'Essay', his major work on empiricism | |
From: PG (Db (chronology) [2030], 2690) |
11654 | 1697: Bayle publishes his 'Dictionary' [PG] |
Full Idea: Pierre Bayle: In about 1697 Pierre Bayle published his 'Historical and Critical Dictionary' | |
From: PG (Db (chronology) [2030], 2697) |
11659 | 1713: Berkeley publishes his 'Three Dialogues' [PG] |
Full Idea: In 1713 Berkeley published a popular account of his empiricist idealism in 'Three Dialogues' | |
From: PG (Db (chronology) [2030], 2713) |
11666 | 1734: Voltaire publishes his 'Philosophical Letters' [PG] |
Full Idea: Francois-Marie Voltaire: In 1734 Voltaire's 'Lettres Philosophiques' praised liberalism and empiricism | |
From: PG (Db (chronology) [2030], 2734) |
11667 | 1739: Hume publishes his 'Treatise' [PG] |
Full Idea: In 1739 Hume returned to Edinburgh and published his 'Treatise', but it sold very few copies | |
From: PG (Db (chronology) [2030], 2739) |
11675 | 1762: Rousseau publishes his 'Social Contract' [PG] |
Full Idea: In 1762 Rousseau published his 'Social Contract', basing politics on the popular will | |
From: PG (Db (chronology) [2030], 2762) |
11682 | 1781: Kant publishes his 'Critique of Pure Reason' [PG] |
Full Idea: In 1781 Kant published his first great work, the 'Critique of Pure Reason' | |
From: PG (Db (chronology) [2030], 2781) |
11683 | 1785: Reid publishes his essays defending common sense [PG] |
Full Idea: In 1785 Thomas Reid, based in Glasgow, published essays defending common sense. | |
From: PG (Db (chronology) [2030], 2785) |
11687 | 1798: the French Revolution [PG] |
Full Idea: In 1789 the French Revolution gave strong impetus to the anti-rational 'Romantic' movement | |
From: PG (Db (chronology) [2030], 2789) |
11694 | 1807: Hegel publishes his 'Phenomenology of Spirit' [PG] |
Full Idea: In 1807 Hegel published his first major work, the 'Phenomenology of Spirit' | |
From: PG (Db (chronology) [2030], 2807) |
11701 | 1818: Schopenhauer publishes his 'World as Will and Idea' [PG] |
Full Idea: In 1818 Schopenhauer published 'The World as Will and Idea', his major work | |
From: PG (Db (chronology) [2030], 2818) |
11710 | 1840: Kierkegaard is writing extensively in Copenhagen [PG] |
Full Idea: In around 1840 Kierkegaard lived a quiet life as a writer in Copenhagen | |
From: PG (Db (chronology) [2030], 2840) |
11713 | 1843: Mill publishes his 'System of Logic' [PG] |
Full Idea: In 1843 Mill published his 'System of Logic' | |
From: PG (Db (chronology) [2030], 2843) |
11715 | 1848: Marx and Engels publis the Communist Manifesto [PG] |
Full Idea: Karl Marx: In 1848 Marx and Engels published their 'Communist Manifesto' | |
From: PG (Db (chronology) [2030], 2848) |
11717 | 1859: Darwin publishes his 'Origin of the Species' [PG] |
Full Idea: Charles Darwin: In 1859 Charles Darwin published his theory of natural selection in 'Origin of the Species'. | |
From: PG (Db (chronology) [2030], 2859) |
11721 | 1861: Mill publishes 'Utilitarianism' [PG] |
Full Idea: In 1861 Mill published his book 'Utilitarianism' | |
From: PG (Db (chronology) [2030], 2861) |
11724 | 1867: Marx begins publishing 'Das Kapital' [PG] |
Full Idea: Karl Marx: In 1867 Karl Marx began publishing his political work 'Das Kapital' | |
From: PG (Db (chronology) [2030], 2867) |
11733 | 1879: Peirce taught for five years at Johns Hopkins University [PG] |
Full Idea: In 1879 Peirce began five years of teaching at Johns Hopkins University | |
From: PG (Db (chronology) [2030], 2879) |
17907 | 1879: Frege invents predicate logic [PG] |
Full Idea: In 1879 Frege published his 'Concept Script', which created predicate logic | |
From: PG (Db (chronology) [2030], 2879) |
17909 | 1892: Frege's essay 'Sense and Reference' [PG] |
Full Idea: In 1892 Frege published his famous essay 'Sense and Reference' (Sinn und Bedeutung) | |
From: PG (Db (chronology) [2030], 2882) |
17908 | 1884: Frege publishes his 'Foundations of Arithmetic' [PG] |
Full Idea: In 1884 Frege published his 'Foundations of Arithmetic', the beginning of logicism | |
From: PG (Db (chronology) [2030], 2884) |
11735 | 1885: Nietzsche completed 'Thus Spake Zarathustra' [PG] |
Full Idea: In about 1885 Nietzsche completed his book 'Also Sprach Zarathustra' | |
From: PG (Db (chronology) [2030], 2885) |
17911 | 1888: Dedekind publishes axioms for arithmetic [PG] |
Full Idea: In 1888 Dedekind created simple axioms for arithmetic (the Peano Axioms) | |
From: PG (Db (chronology) [2030], 2888) |
11740 | 1890: James published 'Principles of Psychology' [PG] |
Full Idea: In 1890 James published his 'Principles of Psychology' | |
From: PG (Db (chronology) [2030], 2890) |
11742 | 1895 (roughly): Freud developed theories of the unconscious [PG] |
Full Idea: In around 1895 Sigmund Freud developed his theories of the unconscious mind | |
From: PG (Db (chronology) [2030], 2895) |
11745 | 1900: Husserl began developing Phenomenology [PG] |
Full Idea: In 1900 Edmund Husserl began presenting his new philosophy of Phenomenology | |
From: PG (Db (chronology) [2030], 2900) |
11746 | 1903: Moore published 'Principia Ethica' [PG] |
Full Idea: In 1903 G.E. Moore published his 'Principia Ethica', attacking naturalistic ethics. | |
From: PG (Db (chronology) [2030], 2903) |
11747 | 1904: Dewey became professor at Columbia University [PG] |
Full Idea: In 1904 Dewey moved to Columbia University in New York. | |
From: PG (Db (chronology) [2030], 2904) |
17910 | 1908: Zermelo publishes axioms for set theory [PG] |
Full Idea: In 1908 Zermelo published an axiomatisation of the new set theory | |
From: PG (Db (chronology) [2030], 2908) |
11752 | 1910: Russell and Whitehead begin publishing 'Principia Mathematica' [PG] |
Full Idea: In 1910 Russell began publication of 'Principia Mathematica', with Whitehead | |
From: PG (Db (chronology) [2030], 2910) |
11756 | 1912: Russell meets Wittgenstein in Cambridge [PG] |
Full Idea: In 1912 Russell met Wittgenstein at Cambridge | |
From: PG (Db (chronology) [2030], 2912) |
11762 | 1921: Wittgenstein's 'Tractatus' published [PG] |
Full Idea: In 1921 Wittgenstein's 'Tractatus' was published | |
From: PG (Db (chronology) [2030], 2921) |
11765 | 1927: Heidegger's 'Being and Time' published [PG] |
Full Idea: In 1927 Heidegger's major work, 'Being and Time', was published | |
From: PG (Db (chronology) [2030], 2927) |
11768 | 1930: Frank Ramsey dies at 27 [PG] |
Full Idea: In 1930 Frank Ramsey died at the age of 27. | |
From: PG (Db (chronology) [2030], 2930) |
11770 | 1931: Gödel's Incompleteness Theorems [PG] |
Full Idea: Kurt Gödel: In 1931 the mathematician Kurt Gödel publishes his Incompleteness Theorems. | |
From: PG (Db (chronology) [2030], 2931) |
11773 | 1933: Tarski's theory of truth [PG] |
Full Idea: Alfred Tarski: In 1933 Alfred Tarski wrote a famous paper presenting a semantic theory of truth. | |
From: PG (Db (chronology) [2030], 2933) |
11783 | 1942: Camus published 'The Myth of Sisyphus' [PG] |
Full Idea: In 1942 Camus published 'The Myth of Sisyphus', exploring suicide and the absurd | |
From: PG (Db (chronology) [2030], 2942) |
11784 | 1943: Sartre's 'Being and Nothingness' [PG] |
Full Idea: In 1943 Jean-Paul Sartre published his major work, 'Being and Nothingness' | |
From: PG (Db (chronology) [2030], 2943) |
11787 | 1945: Merleau-Ponty's 'Phenomenology of Perception' [PG] |
Full Idea: Maurice Merleau-Ponty: In 1945 Maurice Merleau-Pont published 'The Phenomenology of Perception' | |
From: PG (Db (chronology) [2030], 2945) |
17918 | 1947: Carnap published 'Meaning and Necessity' [PG] |
Full Idea: In 1947 Carnap published 'Meaning and Necessity' | |
From: PG (Db (chronology) [2030], 2947) |
11794 | 1950: Quine's essay 'Two Dogmas of Empiricism' [PG] |
Full Idea: In 1950 Willard Quine published 'Two Dogmas of Empiricism', attacking analytic truth | |
From: PG (Db (chronology) [2030], 2950) |
17917 | 1953: Wittgenstein's 'Philosophical Investigations' [PG] |
Full Idea: In 1953 Wittgenstein's posthumous work 'Philosophical Investigations' is published | |
From: PG (Db (chronology) [2030], 2953) |
17919 | 1956: Place proposed mind-brain identity [PG] |
Full Idea: In 1956 U.T. Place proposed that the mind is identical to the brain | |
From: PG (Db (chronology) [2030], 2956) |
11804 | 1962: Kuhn's 'Structure of Scientific Revolutions' [PG] |
Full Idea: In 1962 Thomas Kuhn's 'Structure of Scientific Revolutions' questioned the authority of science | |
From: PG (Db (chronology) [2030], 2962) |
17921 | 1967: Putnam proposed functionalism of the mind [PG] |
Full Idea: In 1967 Putname proposed the functionalist view of the mind | |
From: PG (Db (chronology) [2030], 2967) |
11808 | 1971: Rawls's 'A Theory of Justice' [PG] |
Full Idea: In 1971 John Rawls published his famous defence of liberalism in 'A Theory of Justice' | |
From: PG (Db (chronology) [2030], 2971) |
11810 | 1972: Kripke publishes 'Naming and Necessity' [PG] |
Full Idea: In 1972 Saul Kripke's 'Naming and Necessity' revised theories about language and reality | |
From: PG (Db (chronology) [2030], 2972) |
11813 | 1975: Singer publishes 'Animal Rights' [PG] |
Full Idea: Peter Singer: In 1975 Peter Singer's 'Animal Rights' turned the attention of philosophers to applied ethics. | |
From: PG (Db (chronology) [2030], 2975) |
17920 | 1975: Putnam published his Twin Earth example [PG] |
Full Idea: In 1975 Putnam published 'The Meaning of 'Meaning'', containing his Twin Earth example | |
From: PG (Db (chronology) [2030], 2975) |
11820 | 1986: David Lewis publishes 'On the Plurality of Worlds' [PG] |
Full Idea: In 1986 David Lewis published 'On the Plurality of Worlds', about possible worlds. | |
From: PG (Db (chronology) [2030], 2986) |
4266 | Having beliefs involves recognition, expectation and surprise [Scruton] |
Full Idea: With the concept of belief (e.g. in animals) comes recognition, expectation and surprise. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.15) | |
A reaction: A good observation. It is always tempting to see mental faculties in isolation, but each one drags along other capacities with it. Looks a bit holistic. |
4265 | If an animal has beliefs, that implies not only that it can make mistakes, but that it can learn from them [Scruton] |
Full Idea: To say that an animal has beliefs is to imply not just that it can make mistakes, but also that it can learn from them. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.15) | |
A reaction: A bold claim which is hard to substantiate. Seems right, though. Why would they change a belief? It can't be a belief if it isn't changeable. That would be an instinct. |
4264 | Perception (which involves an assessment) is a higher state than sensation [Scruton] |
Full Idea: Perception is a higher state than sensation: it involves not just a response to the outer world, but also an assessment of it. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.14) | |
A reaction: This seems to me a simple but really important distinction, even though it wickedly uses the word 'higher', which Greeks like but post-Humeans struggle with. But we all know it is higher, don't we? |
4271 | There is consciousness whenever behaviour must be explained in terms of mental activity [Scruton] |
Full Idea: There is consciousness whenever behaviour must be explained in terms of mental activity. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.23) | |
A reaction: Not a point that would trouble an eliminativist, as it sounds suspiciously circular or question-begging. |
4272 | Our concept of a person is derived from Roman law [Scruton] |
Full Idea: Our concept of a person is derived from Roman law. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.28) | |
A reaction: Interesting. I don't believe Roman legislators invented it, so where did it originate? Interesting that it is legalistic - a thing to which rights can accrue. Compare character, to which virtues accrue. |
4267 | Conditioning may change behaviour without changing the mind [Scruton] |
Full Idea: Conditioning involves a change of behaviour, but not necessarily a change of mind. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.16) | |
A reaction: I am inclined to doubt this. If I was conditioned in some way, I would expect my conscious state to change as well as my behaviour. |
4269 | An emotion is a motive which is also a feeling [Scruton] |
Full Idea: An emotion is a motive which is also a feeling. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.17) | |
A reaction: What is a motive without feeling? A universalised judgment, perhaps. Which comes first, the motivation or the feeling? |
4270 | Do we use reason to distinguish people from animals, or use that difference to define reason? [Scruton] |
Full Idea: The difficulty of defining reason suggests that while pretending to use it to define the difference between humans and animals, they are actually using that difference to define reason. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.19) | |
A reaction: Too pessimistic. We are perfectly capable of saying there is no significant difference between us and an alien. We have obvious abilities, which we can partly specify. |
4284 | All moral life depends ultimately on piety, which is our recognition of our own dependence [Scruton] |
Full Idea: The three forms of moral life (respect for persons, the pursuit of virtue and natural sympathy) all depend, in the last analysis, on piety, which is the deep-down recognition of our frailty and dependence. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.56) | |
A reaction: MacIntyre agrees. 'Piety' is an odd word, which attempts to link the point to religious teachings. 'Dependence' seems an adequate term. But can fully independent creatures dispense with morality? I think not. |
4273 | Kant's Moral Law is the rules rational beings would accept when trying to live by agreement [Scruton] |
Full Idea: We can see the Kantian 'Moral Law' as consisting precisely in those rules which rational beings would accept, when attempting to live by agreement. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.30) | |
A reaction: If this combines Kantian notions of duty with the obligations of contracts, it is the core of a very powerful moral theory. See the work of Tim Scanlon. Classic problems are still the weak, animals and free riders. |
4274 | The modern virtues are courage, prudence, wisdom, temperance, justice, charity and loyalty [Scruton] |
Full Idea: The antique virtues of courage, prudence, wisdom, temperance and justice, amplified by Christian charity and pagan loyalty, still form the core idea of human excellence. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.33) | |
A reaction: I always think sense of humour has become a key modern virtue. Where did that come from? Maybe a sense of irony is a good thing. How about efficiency (which is Plato's idea of justice!)? |
4286 | Only just people will drop their own self-interests when faced with an impartial verdict [Scruton] |
Full Idea: Only just people will act on the impartial verdict when their own interests conflict with it. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.61) | |
A reaction: The Kantian account of the virtues. Virtues are seen in the acceptance of a range of obvious human duties. Very helpful point if one is aiming for one unified theory of morality. |
4283 | Sympathy can undermine the moral order just as much as crime does [Scruton] |
Full Idea: A person who lives by sympathy may undermine the moral order as effectively as the one who lives by crime. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.54) | |
A reaction: A slightly chilling remark. Presumably one should not feel too much for suffering which is deserved. What about unavoidable suffering? It is certainly important to see that some suffering is morally good (e.g. grief or remorse). |
4290 | That which can only be done by a callous person, ought not to be done [Scruton] |
Full Idea: That which can only be done by a callous person, ought not to be done. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.86) | |
A reaction: The problem cases all arise in wartime. Ideally we want to show sympathy even when being necessarily ruthless, but in practice we send the callous ones to do the horrible deed. |
4285 | As soon as we drop self-interest and judge impartially, we find ourselves agreeing about conflicts [Scruton] |
Full Idea: As soon as we set our own interests aside and look on human relations with the eye of the impartial judge, we find ourselves agreeing over the rights and wrongs of any conflict. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.59) | |
A reaction: A nice, and fairly plausible, defence of Kantian ethics. Maybe the UN should actually settle all disputes, instead of just peace-keeping. The idea merely describes the function of the law, and especially an independent judiciary. |
4287 | Utilitarianism merely guides us (by means of sympathy) when the moral law is silent [Scruton] |
Full Idea: Utilitarian thinking does not replace or compete with the moral law, but guides us when the moral law is silent and only sympathy speaks. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.63) | |
A reaction: If the moral law is silent, it is not quite clear why we should follow sympathy rather than contempt. There is the well-known danger here of the moral law turning out to lack content. |
4280 | Utilitarianism is wrong precisely because it can't distinguish animals from people [Scruton] |
Full Idea: It was precisely the inability of utilitarianism to explain the distinction between animals and people which led to its rejection. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.50) | |
A reaction: A nice turning of the tables, rejecting the utilitarian pride in incorporating animals into their theory where others (like Kant) reject them. Yet in one respect (suffering) they are inescapably very like us. |
4281 | Utilitarianism says we can't blame Stalin yet, but such a theory is a sick joke [Scruton] |
Full Idea: Stalin and Hitler justified their actions in utilitarian terms, ..and no one can accuse them, for who knows what the long-term effects of their actions might be? But a morality which can't pass final judgement on Hitler or Stalin is a kind of sick joke. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.52) | |
A reaction: A powerful argument against simplistic consequentialism. We can judge an action at any time, even beforehand, and that must be part of morality, which can't just observe the unfolding consequences. |
4282 | Morality is not a sort of calculation, it is what sets the limits to when calculation is appropriate [Scruton] |
Full Idea: It is nearer the truth to see morality as setting the limits to practical reasoning, rather than being a species of it. Moral principles tell us precisely that we must go no further along the path of calculation. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.52) | |
A reaction: Well said. If you are assessing whether an act of vicious brutality is required, you have probably already gone morally astray. It is not hard, though, to think of counterexamples, especially in wartime. |
4296 | Brutal animal sports are banned because they harm the personality of the watcher [Scruton] |
Full Idea: Dog-fights and bear-baiting are naturally forbidden by law, because they threaten the personality of those who attend them. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.107) | |
A reaction: Hm. If this is so, it is mainly because it takes place in a closed pen, where we can get a close look at the brutality and blood. It could be said to be more honest than hunting with gun or hounds. 'Go on eyes, look your worst'. |
4263 | Many of the stranger forms of life (e.g. worms) interest us only as a species, not as individuals [Scruton] |
Full Idea: Most of the stranger forms of life (worms, fleas, locusts etc.) are not really suitors for our moral concern, and interest us primarily as species, and only rarely as individuals. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.13) | |
A reaction: Interesting, but that seems to reflect on us, rather than cutting nature at the joints. As soon as you look closely, you recognise an individual rather than a member of a species. |
4268 | Animals command our sympathy and moral concern initially because of their intentionality [Scruton] |
Full Idea: It seems to me that the concept of intentionality introduces the first genuine claim of animals upon our sympathies and our moral concern. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.16) | |
A reaction: Good. If one's approach to morality is Humean (via sympathy) this seems right. Utilitarianism bases animal rights on qualia (pleasures and pains). |
4276 | An animal has individuality if it is nameable, and advanced animals can respond to their name [Scruton] |
Full Idea: An animal has acquired individuality if the gift of a proper name seems appropriate, the high point being reached with animals such as dogs which actually respond to their own name. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.39) | |
A reaction: Interesting, even though it is rather chauvinistic. I might name the fleas in my circus, but regard a whole section of the human race as indistinguishable and not worth naming. |
4288 | Many breeds of animals have needs which our own ancestors planted in them [Scruton] |
Full Idea: Many breeds of animals have needs which our own ancestors planted in them. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.75) | |
A reaction: He is talking about race horses and St Bernards. This doesn't avoid the moral dilemma, because we could race horses die out if we thought we had created a bad life for them. |
4277 | I may avoid stepping on a spider or flower, but fellow-feeling makes me protect a rabbit [Scruton] |
Full Idea: I instinctively recoil from stepping on a spider or a forget-me-knot in my path, but neither of these responses expresses the fellow-feeling that forbids me to step on a rabbit or a mouse. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.41) | |
A reaction: It is fellow-feeling that makes us prefer mammals to reptiles. It seems wrong to build a moral system purely on empathy, because psychopaths don't even empathise with nice human beings. Externalism in morality. |
4278 | Lucky animals are eaten by large predators, the less lucky starve, and worst is death by small predators [Scruton] |
Full Idea: Lucky animals die in the jaws of a large predator; predators themselves are less lucky, when they die of lingering starvation; least fortunate are those killed by smaller creatures, such as maggots and bacteria. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.43) | |
A reaction: A nice insight, even if it does slide into claiming that we are simply large predators, and that therefore fox-hunting is a virtue… |
4279 | We can easily remove the risk of suffering from an animal's life, but we shouldn't do it [Scruton] |
Full Idea: It is easy to remove the risk of suffering from an animal's life, but the result is not a life which an animal should lead. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.44) | |
A reaction: I'm not clear where the "should" derives from here. You can't save them all, and large interventions would destroy the ecosystem. But should we never, say, put a victim out of its misery? |
4289 | Sheep and cattle live comfortable lives, and die an enviably easy death [Scruton] |
Full Idea: Sheep and beef cattle live a quiet and comfortable life among their companions, and are despatched in ways which human beings, if they are rational, must surely envy. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.81) | |
A reaction: No rational person could envy a premature death, and we don't wait for cattle to be old before eating them. A quick death is little consolation for being murdered, and many people would prefer a slower death (without agony, of course). |
4291 | Letting your dog kill wild rats, and keeping rats for your dog to kill, are very different [Scruton] |
Full Idea: There is a difference between the person who allows his terrier to kill wild rats, and the person who keeps tame rats for his terrier to kill. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.87) | |
A reaction: There are areas in the middle, where I encourage pheasants to breed 'wild' on my land. The purchase of a Rottweiller also tests the moral boundaries here. |
4292 | Concern for one animal may harm the species, if the individual is part of a bigger problem [Scruton] |
Full Idea: Too much concern for individual animals may in fact harm the species, by promoting diseased or degenerate members, or preventing population control. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.87) | |
A reaction: Okay till we reach human beings, where this principle won't go away, even if further principles about personhood, rationality and deep sympathy enter the picture. We can't be utilitarian about animals, and something else about humans. |
4293 | Introducing a natural means of controlling animal population may not be very compassionate [Scruton] |
Full Idea: It is hard to believe that those who would introduce wolves as a means of controlling the deer population have much sympathy for deer. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.91) | |
A reaction: Good point. If we assume that culling is required at all, then the decisive human actions which shock us on television may be nicer than the natural deaths that occur during the night. |
4294 | Animals are outside the community of rights, but we still have duties towards them [Scruton] |
Full Idea: Animals exist outside the web of reciprocal rights and obligations, created by dialogue, but because they have no rights it does not mean that we have no duties towards them. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.97) | |
A reaction: The modern Kantian view of animals, though Kant struggled to show why we might have any duties to animals. Is mere compassion enough to produce a duty, or is it a luxurious indulgence of our nature? |
4295 | We favour our own animals over foreign ones because we see them as fellow citizens [Scruton] |
Full Idea: We don't give help to British animals (through the RSPCA) rather than foreign animals because of their nearness or needs, but because of our sense of them as fellow citizens. | |
From: Roger Scruton (Animal Rights and Wrongs [1996], p.104) | |
A reaction: A bit strong. It may, in fact, be because we look after them the way we look after the rest of our property. Even Kantians can be sentimental sometimes. |
12709 | Motion is not absolute, but consists in relation [Leibniz] |
Full Idea: In reality motion is not something absolute, but consists in relation. | |
From: Gottfried Leibniz (On Motion [1677], A6.4.1968), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 3 | |
A reaction: It is often thought that motion being relative was invented by Einstein, but Leibniz wholeheartedly embraced 'Galilean relativity', and refused to even consider any absolute concept of motion. Acceleration is a bit trickier than velocity. |