65 ideas
| 21422 | Moral self-knowledge is the beginning of all human wisdom [Kant] |
| Full Idea: Moral self-knowledge, which seeks to penetrate into the depths (the abyss) of one's heart that are quite difficult to fathom, is the beginning of all human wisdom. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 441 I.I) | |
| A reaction: I'm not clear what I am supposed to be looking for on this quest. I'm guessing that being completely honest about one's own maxims in moral action would be a good start. And maybe confronting one's murkier desires. |
| 18730 | The history of philosophy only matters if the subject is a choice between rival theories [Wittgenstein] |
| Full Idea: If philosophy were a matter of choice between rival theories, then it would be sound to teach it historically. But if it is not, then it is a fault to teach it historically, because it is quite unnecessary; we can tackle the subject direct. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C V A) | |
| A reaction: Wittgenstein was a bit notorious for not knowing the history of the subject terribly well, and this explains why. Presumably our tackling the subject direct will not have the dreadful consequence of producing yet another theory. |
| 18704 | Philosophy tries to be rid of certain intellectual puzzles, irrelevant to daily life [Wittgenstein] |
| Full Idea: Philosophy is the attempt to be rid of a particular kind of puzzlement. This 'philosophical' puzzlement is one of the intellect and not of instinct. Philosophical puzzles are irrelevant to our every-day life. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], A I.1) | |
| A reaction: All enquiry begins with puzzles, and they are cured by explanations, which result in understanding. In that sense he is right. I entirely disagree that the puzzles are irrelevant to daily life. |
| 18710 | Philosophers express puzzlement, but don't clearly state the puzzle [Wittgenstein] |
| Full Idea: Philosophers as 'Why?' and 'What?' without knowing clearly what their questions are. They are expressing a feeling of mental uneasiness. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B I.1) | |
| A reaction: He suggests it is childish to express puzzlement, instead of asking for precise information. How odd. All enquiries start with vague puzzlement, which gradually comes into focus, or else is abandoned. |
| 21408 | For any subject, its system of non-experiential concepts needs a metaphysics [Kant] |
| Full Idea: A philosophy of any subject (a system of rational knowledge from concepts) requires a system of pure rational concepts independent of any conditions of intuition, that is, a metaphysics. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 375 Pref) | |
| A reaction: 'Pure rational concepts' must be a priori, and (in Kant's case) transcendental - i.e. discovered from the study of presuppositions. Does this actually say that the philosophies of science, biology, psychology, economics etc each needs a metaphysics? |
| 18732 | We don't need a theory of truth, because we use the word perfectly well [Wittgenstein] |
| Full Idea: It is nonsense to try to find a theory of truth, because we can see that in everyday life we use the word quite clearly and definitely in various different senses. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C V B) | |
| A reaction: This was a year before Tarski published his famous theory of truth for formal languages. Prior to that, most philosophers were giving up on truth. Would he say the same about 'gravity' or 'inflation'? |
| 18714 | We already know what we want to know, and analysis gives us no new facts [Wittgenstein] |
| Full Idea: In philosophy we know already all that we want to know; philosophical analysis does not give us any new facts. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B V.1) |
| 21416 | Philosophers should not offer multiple proofs - suggesting the weakness of each of them [Kant] |
| Full Idea: It is a highly unphilosophic expedient to resort to a number of proofs for one and the same proposition, consoling oneself that the multitude of reasons makes up for the inadequacy of any one of them taken by itself. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 403 Intro XIII) | |
| A reaction: This makes philosophical proofs sound very mathematical in character, whereas I think most reasons for a proposition given in philosophy are more like evidence, which can clearly accumulate in a rational way. Some maths proofs are better than others. |
| 18706 | Words of the same kind can be substituted in a proposition without producing nonsense [Wittgenstein] |
| Full Idea: 'Blue' and 'brown' are of the same kind, for the substitution of one for the other, though it may falsify the proposition, does not make nonsense of it. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], A I.4) | |
| A reaction: He chooses an easy example, because they are determinates of the determinable 'coloured'. What if I say 'the sky is blue', and then substitute 'frightening' for 'blue'? |
| 18735 | Talking nonsense is not following the rules [Wittgenstein] |
| Full Idea: Talking nonsense is not following the rules. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C X) | |
| A reaction: He doesn't seem to distinguish between syntax and semantics, and makes it sound as if all nonsense is syntactic, which it isn't. |
| 18719 | Grammar says that saying 'sound is red' is not false, but nonsense [Wittgenstein] |
| Full Idea: If grammar says that you cannot say that a sound is red, it means not that it is false to say so but that it is nonsense - i.e. not a language at all. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B IX.6) | |
| A reaction: I am baffled as to why he thinks 'grammar' is what prohibits such a statement. Surely the world, the nature of sound and colour, is what makes the application of the predicate wrong. Sounds aren't coloured, so they can't be red. False, not nonsense. |
| 18731 | There is no theory of truth, because it isn't a concept [Wittgenstein] |
| Full Idea: It is wrong to say that there is any one theory of truth, for truth is not a concept. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C V B) | |
| A reaction: This makes you wonder how he understood the word 'concept'. In most modern discussions truth seems to be a concept, and in Frege it can be an unsaturated predicate which is satisfied by sentences or thoughts. |
| 18707 | All thought has the logical form of reality [Wittgenstein] |
| Full Idea: Thought must have the logical form of reality if it is to be thought at all. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], A V.1) | |
| A reaction: This links nicely the idea that true thoughts somehow share the structure of what they refer to, with the idea of logical form in logic. But maybe logical form is a fiction we offer in order to obtain a spurious map of reality. |
| 18724 | In logic nothing is hidden [Wittgenstein] |
| Full Idea: In logic nothing is hidden. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B XII.3) | |
| A reaction: If so, then the essence of logic must be there for all to see. The rules of natural deduction are a good shot at showing this. |
| 18709 | Laws of logic are like laws of chess - if you change them, it's just a different game [Wittgenstein] |
| Full Idea: I might as well question the laws of logic as the laws of chess. If I change the rules it is a different game and there is an end of it. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], A XI.3) | |
| A reaction: No, that isn't the end of it, because there are meta-criteria for preferring one game to another. Why don't we just give up classical logic? It would be such fun to have a wild wacky logic. We can start with 'tonk'. |
| 18736 | Contradiction is between two rules, not between rule and reality [Wittgenstein] |
| Full Idea: Contradiction is between one rule and another, not between rule and reality. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C XIII) | |
| A reaction: If I say 'he is sitting' and 'he is standing', it seems to be reality which produces the contradiction. What 'rule' could possibly do it? The rule which says sitting and standing are incompatible? But what makes that so? |
| 18723 | We may correctly use 'not' without making the rule explicit [Wittgenstein] |
| Full Idea: Correct use does not imply the ability to make the rules explicit. Understanding 'not' is like understanding a move in chess. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B XII.1) |
| 18718 | Saying 'and' has meaning is just saying it works in a sentence [Wittgenstein] |
| Full Idea: When we say that the word 'and' has meaning what we mean is that it works in a sentence and is not just a flourish. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B VIII.2) |
| 18727 | A person's name doesn't mean their body; bodies don't sit down, and their existence can be denied [Wittgenstein] |
| Full Idea: The meaning of the words 'Professor Moore' is not a certain human body, because we do not say that the meaning sits on the sofa, and the words occur in the proposition 'Professor Moore does not exist'. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B Easter) | |
| A reaction: Brilliant. Love it. Kripke ending up denying the existence of 'meanings'. |
| 18738 | We don't get 'nearer' to something by adding decimals to 1.1412... (root-2) [Wittgenstein] |
| Full Idea: We say we get nearer to root-2 by adding further figures after the decimal point: 1.1412.... This suggests there is something we can get nearer to, but the analogy is a false one. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], Notes) |
| 18708 | Infinity is not a number, so doesn't say how many; it is the property of a law [Wittgenstein] |
| Full Idea: 'Infinite' is not an answer to the question 'How many?', since the infinite is not a number. ...Infinity is the property of a law, not of an extension. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], A VII.2) |
| 18737 | There are no positive or negative facts; these are just the forms of propositions [Wittgenstein] |
| Full Idea: There are no positive or negative facts. 'Positive' and 'negative' refer to the form of propositions, and not to the facts which verify or falsify them. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C XIII) | |
| A reaction: Personally I think if we are going to allow the world to be full of 'facts', then there are negative, conjunctive, disjunctive and hypothetical facts. |
| 18715 | Using 'green' is a commitment to future usage of 'green' [Wittgenstein] |
| Full Idea: If I say this is green, I must say that other things are green too. I am committed to a future usage. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B VI.2) | |
| A reaction: This seems to suggest that the eternal verity of a universal concept is just a convention of stability in a language. |
| 21410 | That a concept is not self-contradictory does not make what it represents possible [Kant] |
| Full Idea: That the concept of a thing is possible (not self-contradictory) is not yet sufficient for assuming the possibility of the thing itself (the objective reality of the concept). | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 382 Intro I) | |
| A reaction: I take this to be an inkling of Kripke's a posteriori scientific necessities, which place far greater restrictions on the possibilies of what we seem to have conceived, in addition to the mere need for consistency. |
| 18726 | For each necessity in the world there is an arbitrary rule of language [Wittgenstein] |
| Full Idea: To a necessity in the world there corresponds an arbitrary rule in language. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B XIV.2) | |
| A reaction: This seems to be hardcore logical positivism, making all necessities arbitrary. Compare Quine on the number of planets. |
| 18712 | Understanding is translation, into action or into other symbols [Wittgenstein] |
| Full Idea: Understanding is really translation, whether into other symbols or into action. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B I.5) | |
| A reaction: The second part of this sounds like pure pragmatism. To do is to understand? I doubt it. Do animals understand anything? |
| 18280 | We live in sense-data, but talk about physical objects [Wittgenstein] |
| Full Idea: The world we live in is the world of sense-data, but the world we talk about is the world of physical objects. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], p.82), quoted by J. Alberto Coffa - The Semantic Tradition from Kant to Carnap 13 'Verif' | |
| A reaction: I really like that one. Even animals, I surmise, think of objects quite differently from the way they immediately experience them. |
| 18729 | Part of what we mean by stating the facts is the way we tend to experience them [Wittgenstein] |
| Full Idea: There is no need of a theory to reconcile what we know about sense data and what we believe about physical objects, because part of what we mean by saying that a penny is round is that we see it as elliptical in such and such conditions. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C III) | |
| A reaction: This is an interesting and cunning move to bridge the gap between our representations and reallity. We may surmise how a thing really is, but then be surprised by the sense-data we get from it. |
| 18734 | If you remember wrongly, then there must be some other criterion than your remembering [Wittgenstein] |
| Full Idea: If you remember wrongly, then there must be some other criterion than your remembering. If you admit another test, then your memory itself is not the test. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C VII) | |
| A reaction: If I fear that I am remembering some private solitary event wrongly, there is no other criterion to turn to, so I'm stuck. Sometimes dubious memories are all we have. |
| 18721 | Explanation and understanding are the same [Wittgenstein] |
| Full Idea: For us explanation and understanding are the same, understanding being the correlate of explanation. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B XI.2) | |
| A reaction: I'm not convinced that they are 'the same', but they are almost interdependent ideas. Strevens has a nice paper on this. |
| 18720 | Explanation gives understanding by revealing the full multiplicity of the thing [Wittgenstein] |
| Full Idea: An explanation gives understanding, ...but it cannot teach you understanding, it cannot create understanding. It makes further distinctions i.e. it increases multiplicity. When multiplicity is complete, then there is no further misunderstanding. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B X.3) | |
| A reaction: The thought seems to resemble Aristotle's idea of definition as gradual division of the subject. To understand is the dismantle the parts and lay them out before us. Wittgenstein was very interested in explanation at this time. |
| 18716 | A machine strikes us as being a rule of movement [Wittgenstein] |
| Full Idea: We are accustomed to look on a machine as the expression of a rule of movement. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B VII.2) | |
| A reaction: What a beautiful definition of a machine! I like this because it connects the two halves of my view of the 'essence' of a thing, as derived from Aristotle, as both a causal mechanism and an underlying principle. Cf Turing machines. |
| 18713 | If an explanation is good, the symbol is used properly in the future [Wittgenstein] |
| Full Idea: The criterion of an explanation is whether the symbol explained is used properly in the future. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B II.4) | |
| A reaction: This appears to be a pragmatic criterion for the best explanation. It presumably rests on his doctrine that meaning is use, so good explanation is understanding meanings. |
| 21421 | Within nature man is unimportant, but as moral person he is above any price [Kant] |
| Full Idea: In the system of nature, man is a being of slight importance ....but man regarded as a person, that is as the subject of a morally practical reason, is exalted above any price. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 434 I.I) | |
| A reaction: See what you've done, John Locke? You've given yet another ground for claiming that humans are angels or demi-gods, exalted far above our animal cousins. |
| 18717 | Thought is an activity which we perform by the expression of it [Wittgenstein] |
| Full Idea: Thought is an activity which we perform by the expression of it, and lasts as long as the expression. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B VIII) | |
| A reaction: I take this to be an outmoded view of thought, which modern cognitive science has undermined, by showing how little of our thinking is actually conscious. |
| 18725 | A proposition draws a line around the facts which agree with it [Wittgenstein] |
| Full Idea: A proposition gives reality a degree of freedom; it draws a line round the facts which agree with it, and distinguishes them from those which do not. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B XIII.2) | |
| A reaction: This seems to be the idea of meaning as the range of truth conditions. Propositions as sets of possible worlds extends this into possible facts which agree with the proposition. Most facts neither agree nor disagree with some proposition. |
| 18728 | The meaning of a proposition is the mode of its verification [Wittgenstein] |
| Full Idea: The meaning of a proposition is the mode of its verification (and two propositions cannot have the same verification). | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C I) | |
| A reaction: Does this mean that if two sentences have the same mode of verification, then they must be expressing the same proposition? I guess so. |
| 18705 | Words function only in propositions, like levers in a machine [Wittgenstein] |
| Full Idea: Words function only in propositions, like the levers in a machine. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], A I.4) | |
| A reaction: Hm. Consider the word 'tree'. Did you manage to do it? Was it just a noise? |
| 18711 | A proposition is any expression which can be significantly negated [Wittgenstein] |
| Full Idea: Any affirmation can be negated: if it has sense to say p it also has sense to say ¬p. ...A proposition therefore is any expression which can be significantly negated. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], B I.2) | |
| A reaction: I'm not sure about 'therefore'. I'm thinking you would have to already grasp the proposition in order to apply his negation test. |
| 4316 | Either all action is rational, or reason dominates, or reason is only concerned with means [Cottingham] |
| Full Idea: We can distinguish rational exclusivism (all activity is guided by reason - Plato and Spinoza), rational hegemonism (all action is dominated by reason), and rational instrumentalism (reason assesses means rather than ends - Hume). | |
| From: John Cottingham (Reason, Emotions and Good Life [2000]) | |
| A reaction: The idea that reason is the only cause of actions seems deeply implausible, but I strongly resist Hume's instrumental approach. Action without desire is not a contradiction. |
| 21415 | Duty is impossible without prior moral feeling, conscience, love and self-respect [Kant] |
| Full Idea: Moral feeling, conscience, love of one's neighbour, and respect for oneself (self-esteem). There is no obligation to have these, because they lie at the basis of morality, as subjective conditions of receptiveness to the concept of duty. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 399 Intro XII) | |
| A reaction: A bit of a revelation, this one, because I thought the only precondition for Kantian morality was rationality. Turns out that he agrees with Aristotle (Idea 46) that you can't started in morality if your heart isn't in the right place. |
| 21409 | Moral principles do not involve feelings [Kant] |
| Full Idea: No moral principle is based on any feeling whatsoever. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 376 Pref) |
| 21431 | The love of man is required in order to present the world as a beautiful and perfect moral whole [Kant] |
| Full Idea: Love of man is required by itself, in order to present the world as a beautiful moral whole in its full perfection, even if no account is taken of advantages (of happiness). | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 458 I.II) | |
| A reaction: For me, this illustrates the basic problem with Kant. In the Groundwork he presents morality as arising from pure reason, deriving moral maxims from contradictions, but here we find a totally ungrounded assertion of grand traditional values. |
| 21437 | All morality directs the will to love of others' ends, and respect for others' rights [Kant] |
| Full Idea: All moral relations of rational beings, which involve a principle of the harmony of the will of one with another, can be reduced to love and respect. Love reduces one's will to another's end, and respect to another's right. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 488 II) | |
| A reaction: It all comes out too neat and tidy in Kant. Love doesn't merely focus on another person's 'ends', and respect should be for a lot more than another person's mere 'rights'. They'd have to be natural rights, because some societies restrict rights. |
| 21429 | The duty of love is to makes the ends of others one's own [Kant] |
| Full Idea: The duty of love for one's neighbour can be expressed as the duty to make others' ends my own (provided they are not immoral). | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 449 I.II) | |
| A reaction: An interesting idea. Kant's remarks on love and respect seem distorted, to shoehorn them into his system of end/means and maxims. If I love someone, should I continually enquire what their current ends are? |
| 21411 | A duty of virtue is a duty which is also an end [Kant] |
| Full Idea: Only an end that is also a duty can be called a duty of virtue. ....[385] The necessary ends are one's own perfection, and the happiness of others. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 383 Intro II) | |
| A reaction: So virtues are a subset of duties. I don't think an Aristotelian virtue is anything like a duty. A soldier might do his duty, with no virtue at all. An even a Kantian categorical imperative duty can be formed without right feeling or good character. |
| 21413 | Virtue is strong maxims for duty [Kant] |
| Full Idea: Virtue is the strength of man's maxims in fulfilling his duty. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 394 Intro IX) | |
| A reaction: So virtue is just strong moral commitment. So what are we to make of the lists of distinctive virtues, found in every culture? How do they differ? Only in the areas of duty to which they refer? How do we possess some virtues without others? |
| 21414 | The supreme principle of virtue is to find universal laws for ends [Kant] |
| Full Idea: The supreme principle of the doctrine of virtue is: Act in accordance with a maxim of ends that it can be a universal law for everyone to have. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 395 Intro IX) | |
| A reaction: I'm not sure that any end can be a universal law. I certainly don't expect everyone to study philosophy. I suppose basic human ends, such as kindness and avoidance of suicide, are what he means. He's even more conformist than Aristotle! |
| 21436 | We are obliged to show the social virtues, but at least they make a virtuous disposition fashionable [Kant] |
| Full Idea: Affability, sociability, courtesy, hospitality and gentleness in argument ...are merely the manners one is obliged to show in social intercourse, ...and so they promote a virtuous disposition by at least making virtue fashionable. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 473-4 I.II App) | |
| A reaction: His emphasis on rational duty forces him to diminish virtue, making it sound hypocritical. He needs Aristotle's distinction between the controlled [enkratic] man and the man of true virtue (which is rational and whole-hearted). |
| 21419 | If virtue becomes a habit, that is a loss of the freedom needed for adopting maxims [Kant] |
| Full Idea: If the practice of virtue were to become a habit the subject would suffer loss to that freedom in adopting his maxims which distinguishes an action done from duty. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 409 Intro XVI) | |
| A reaction: Looks like a misunderstanding of Aristotle, who always promotes the role of 'phronesis' [practical reason], and never advocates unthinking virtuous habits. I think Aristotle would ask how you select your maxim, if you lack the virtues. |
| 21417 | How do we distinguish a mean? The extremes can involve quite different maxims [Kant] |
| Full Idea: Who will specify for me this mean between the two extremes? What distinguishes avarice (as a vice) from thrift (as a virtue) is not that avarice carries thift too far but that avarice has an entirely different principle (maxim). | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 404n Intro XIII) | |
| A reaction: He says one concerns enjoyment of possessions, and the other their mere possession. Similarly, reckless courage may aim at glory, while cowardice aims at survival. Aristotle is looking at circumstances, Kant at mental states. |
| 21420 | If virtue is the mean between vices, then virtue is just the vanishing of vice [Kant] |
| Full Idea: If the mean between prodigality and avarice is supposed to be one of degree, then one vice would pass over into the opposite vice only through the virtue. So virtue would simply be a diminished, or rather a vanishing vice. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 432 I.I) | |
| A reaction: Interesting, but not convincing. Doesn't the thought equally show that vice is a vanishing virtue? Aristotle gives the example of the quantity of food we eat, which obviously passes from starvation to appropriate diet to gluttony. |
| 21418 | There is one principle of virtues; the virtues are distinguished by their objects [Kant] |
| Full Idea: To think of several virtues (as one unavoidably does) is nothing other than to think of the various moral objects to which the will is led by the one principle of virtue. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 406 Intro XIII) | |
| A reaction: So Kant commits to the Greek ideal of the unity of virtue - but not for Greek reasons. The unity of duty is what concerns Kant. |
| 21425 | We can love without respect, and show respect without love [Kant] |
| Full Idea: One can love one's neighbour though he might deserve but little respect, and can show him the respect necessary for every man regardless of the fact that he would hardly be judged worthy of love. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 448 I.II) | |
| A reaction: Not sure about this. Respect seems much clearer than love. You can train yourself and others to show respect, but you can't switch on love. Personally, I don't love strangers, but I try hard to respect them. |
| 21427 | Respect is limiting our self-esteem by attending to the human dignity of other persons [Kant] |
| Full Idea: Respect ...is to be understood as the maxim of limiting our self-esteem by the dignity of humanity in another person. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 449 I.II) | |
| A reaction: I can't see any direct connection between my own self-esteem and my respect for others, though in practice great vanity makes us neglect others. I also don't find the concept of 'dignity' very helpful. I think we should respect plants. |
| 21430 | Disrespect is using a person as a mere means to my own ends [Kant] |
| Full Idea: The duty of respect for my neighbour is contained in the maxim not to degrade any other man to a mere means to my ends (not to demand that another throw himself away in order to slave for my end). | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 449 I.II) | |
| A reaction: A weirdly narrow concept of respect. Is enslavement the only way to show disrespect? What about sneering at people, or ignoring them, or prejudicially depriving them of some benefit? |
| 21428 | Respect is purely negative (of not exalting oneself over others), and is thus a duty of Right [Kant] |
| Full Idea: A duty of free respect towards others is only a negative one (of not exalting oneself above others) and is thus analogous to the duty of Right not to encroach upon what belongs to anyone. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 449 I.II) | |
| A reaction: Not good enough. He seems to think belongings are the main issue. By referring to one's own modesty, he has no way to indicate equality of respect (among races, ages, genders, religions, animals etc). Being humble does not entail being respectful. |
| 21426 | Love urges us to get closer to people, but respect to keep our distance [Kant] |
| Full Idea: The principle of mutual love admonishes men constantly to come closer to one another; that of the respect they owe one another, to keep themselves at a distance from one another. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 449 I.II) | |
| A reaction: It might be a situation where it is right to invoke the Golden Rule. Do we want others to be close to us all the time? Probably not. Respect wins, and love loses! Kant's makes a nice distinction. Respect is a virtue, and love is not. |
| 21434 | We must respect the humanity even in a vicious criminal [Kant] |
| Full Idea: I cannot deny all respect to even a vicious man as a man; I cannot withdraw at least the respect that belongs to him in his quality as a man, even though by his deeds he makes himself unworthy of it. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 463 I.II) | |
| A reaction: The obvious way to find some respect for a vicious criminal is to ask how they got that way. Their state is almost certainly self-destructive, and not what they would ever have wished for. Would they choose eternal recurrence? |
| 21412 | Humans are distinguished from animals by their capacity to set themselves any sort of end [Kant] |
| Full Idea: The capacity to set oneself an end - any end whatsoever - is what characterises humanity (as distinguished from animality). | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 392 Intro VIII) | |
| A reaction: This appears to exclude animals which hunt, or build nests - but we have now hugely closed the gap between humans and other animals. I like this, because it chimes in with Sandel's Idea 21045. |
| 21435 | Man is both social, and unsociable [Kant] |
| Full Idea: Man is a being meant for society (though he is also an unsociable one). | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 471 I.II) | |
| A reaction: A striking contrast with Aristotle in Idea 5133. It is the difference between the communitarian and the liberal views of society. The latter values privacy and good fences. |
| 21433 | Violation of rights deserves punishment, which is vengeance, rather than restitution [Kant] |
| Full Idea: Every deed that violates a man's right deserves punishment, the function of which is to avenge a crime on the one who committed it (not merely to make good the harm done). ...but no punishment may be inflicted out of hatred. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 460-1 I.II) | |
| A reaction: A fairly hideous idea, confirming the image of Kant as someone who coldly perfoms ruthless duties. I don't think Kant ever offers any clarity for the concepts of 'deserving' or of 'avenging'. What is the appropriate vengeance for theft? |
| 21423 | Men can only have duties to those who qualify as persons [Kant] |
| Full Idea: Man has duties only to men, ...since his duty to any other subject is moral constraint by that's subject's will. Hence the constraining (binding) subject must first be a person. Man can therefore have no duty to any beings other than men. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 442 I.I) | |
| A reaction: This is good for illuminating why I am not a Kantian. It is not just that animals are ruled out - it is that whether you show respect depends on whether the recipient passes some test or other. Humans with brain damage may fail the test. |
| 21424 | Cruelty to animals is bad because it dulls our empathy for pain in humans [Kant] |
| Full Idea: Cruel treatment of animals is intimately opposed to man's duty to himself; ...for it dulls his shared feeling of their pain and so weakens and gradually uproots a natural predisposition that is very serviceable to morality in relations with other men. | |
| From: Immanuel Kant (Metaphysics of Morals II:Doctrine of Virtue [1797], 443 I.I) | |
| A reaction: This idea is quite shocking. Kant's rough contemporary Bentham was far more enlightened. If we could be certain that our feelings of empathy for pain were not dulled by cruelty to animals, then it would be fine. |
| 18733 | Laws of nature are an aspect of the phenomena, and are just our mode of description [Wittgenstein] |
| Full Idea: The laws of nature are not outside phenomena. They are part of language and of our way of describing things; you cannot discuss them apart from their physical manifestation. | |
| From: Ludwig Wittgenstein (Lectures 1930-32 (student notes) [1931], C V C) | |
| A reaction: I suppose this amounts to a Humean regularity theory - that the descriptions pick out patterns in the manifestations. I like the initial claim that they are not external to phenomena. |