14 ideas
| 12312 | The real essence of a thing is its powers, or 'dispositional properties' [Copi] |
| Full Idea: With respect to scientific usage, we can say that the real essence of a thing will consist very largely of powers or, in modern terms, dispositional properties. | |
| From: Irving M. Copi (Essence and Accident [1954], p.718) | |
| A reaction: Once again, Copi is a hero. I personally love the word 'powers' in metaphysics (and dislike the word 'properties', which is lost in a fog of confusion). See Molnar on 'powers' and Mumford on 'dispositions'. |
| 10937 | Essential properties are the 'deepest' ones which explain the others [Copi, by Rami] |
| Full Idea: The 'explanatory characterization' says that the essential properties of an object are the object's deepest explanatory properties, which explain the other properties of the object - and which Copi claims is mind-independent. | |
| From: report of Irving M. Copi (Essence and Accident [1954]) by Adolph Rami - Essential vs Accidental Properties §2 | |
| A reaction: It is, of course, normal to see a good explanation as being dependent on the interests of the audience. Perhaps this account should be in terms of causal powers. See Shoemaker on properties. |
| 12308 | In modern science, nominal essence is intended to be real essence [Copi] |
| Full Idea: In the sphere of scientific enquiry the distinction between real and nominal essence tends to disappear; the scientist's classification of things is intended to be in terms of their real essences. | |
| From: Irving M. Copi (Essence and Accident [1954], p.716) | |
| A reaction: Thus we have disputes over what is the 'real' classification of natural kinds such as animals. There is not much point in a classification system that does not at least reflect some aspects of reality. |
| 12303 | Within the four types of change, essential attributes are those whose loss means destruction [Copi] |
| Full Idea: If we can distinguish the different kinds of change (alteration, locomotion, growth, diminution), then we can say that a given attribute is essential to an object if its loss would result in the destruction of that object. | |
| From: Irving M. Copi (Essence and Accident [1954], p.707-8) | |
| A reaction: As Copi is aware, this is a necessary condition for a property for essence, but not sufficient. If an attribute were necessary but non-essential, its loss would also be destruction. We say the essential attributes must also have some explanatory role. |
| 7544 | Many people imagine that to experience is to understand [Goethe] |
| Full Idea: There are many people who imagine that what they experience they also understand. | |
| From: Wolfgang von Goethe (Maxims and Reflections [1825], 889) | |
| A reaction: This should be posted over the arrivals gate of every international airport, for returning holiday-makers. It seems to place Goethe on the rationalist side of the debate with empiricism. It is hard to explain 'understanding' in Humean terms. |
| 1556 | By nature people are close to one another, but culture drives them apart [Hippias] |
| Full Idea: I regard you all as relatives - by nature, not by convention. By nature like is akin to like, but convention is a tyrant over humankind and often constrains people to act contrary to nature. | |
| From: Hippias (fragments/reports [c.430 BCE]), quoted by Plato - Protagoras 337c8 |
| 7541 | Man never understands how anthropomorphic he is [Goethe] |
| Full Idea: Man never understands how anthropomorphic he is. | |
| From: Wolfgang von Goethe (Maxims and Reflections [1825], 203) | |
| A reaction: Nice. It is true, even when it is pointed out to us. No matter how hard we try to realise how very different animals are from us, we can't help identifying with them. Religious people even do it with inanimate creation. |
| 7543 | We gain self-knowledge through action, not thought - especially when doing our duty [Goethe] |
| Full Idea: How can we learn self-knowledge? Never by taking thought, but rather by action. Try to do your duty and you'll soon discover what you're like. | |
| From: Wolfgang von Goethe (Maxims and Reflections [1825], 442) | |
| A reaction: Good! I even like the unfashionable bit about duty. If you just do what you want, you will discover your interests, but not so much about your capacities. However, when you have to do something less comfortable, it is very revealing. |
| 7540 | Beauty is a manifestation of secret natural laws [Goethe] |
| Full Idea: Beauty is a manifestation of secret natural laws which without this appearance would have remained eternally hidden from us. | |
| From: Wolfgang von Goethe (Maxims and Reflections [1825], 183) | |
| A reaction: An interesting defence of beauty as an objective feature of the world. I'm not sure. Much beauty is indeed the result of growth or erosion expressing underlying laws, but then I have always thought there was a sexual component to visual beauty. |
| 7538 | The happiest people link the beginning and end of life [Goethe] |
| Full Idea: The happiest man is one who can link the end of his life with its beginning. | |
| From: Wolfgang von Goethe (Maxims and Reflections [1825], 140) | |
| A reaction: [from 'Art and Antiquity']. A nice thought, which chimes in with the idea that a good life is like a complete story or a work of art (Idea 7501), or that it is 'eudaimon'. |
| 7542 | The best form of government teaches us to govern ourselves [Goethe] |
| Full Idea: You ask which form of government is the best? Whichever teaches us to govern ourselves. | |
| From: Wolfgang von Goethe (Maxims and Reflections [1825], 353) | |
| A reaction: Not a fashionable view, since the rise of freedom as the highest political ideal, but I identify with the idea that a good government should educate, and should try to facilitate virtue as well as pleasure. |
| 7539 | To get duties from people without rights, you must pay them well [Goethe] |
| Full Idea: If you demand duties from people and will not concede them rights, you have to pay them well. | |
| From: Wolfgang von Goethe (Maxims and Reflections [1825], 180) | |
| A reaction: [from 'Art and Antiquity']. ...or have great power over them. Goethe gives the optimistic liberal view, rather than the Marxist view. |
| 12307 | Modern science seeks essences, and is getting closer to them [Copi] |
| Full Idea: Modern science seeks to know the real essences of things, and its increasing successes seem to be bringing it progressively nearer to that goal. | |
| From: Irving M. Copi (Essence and Accident [1954], p.715) | |
| A reaction: This is from a notable pioneering paper, which outlined scientific essentialism even before Marcus and Kripke began to offer a modern account of essence to give it backing. Compare Popper, who thinks essences are will-o-the-wisps. |
| 12310 | Real essences are scientifically knowable, but so are non-essential properties [Copi] |
| Full Idea: Contrary to Locke, I should hold that real essences are in principle knowable, and contrary to Aristotle, I should hold that non-essential or accidental properties can also be objects of scientific knowledge. | |
| From: Irving M. Copi (Essence and Accident [1954], p.717) | |
| A reaction: Copi has just become my hero. Aristotle's account of definition is on the brink of allowing fine-tuned essences, but he thinks universal understanding blocks knowledge of individuals. But cross-referencing of universals pinpoints individuals. |