|
15990
|
Every individual thing which exists has an essence, which is its internal constitution [Locke]
|
|
Full Idea:
I take essences to be in everything that internal constitution or frame for the modification of substance, which God in his wisdom gives to every particular creature, when he gives it a being; and such essences I grant there are in all things that exist.
|
|
From:
John Locke (Letters to Edward Stillingfleet [1695], Letter 1), quoted by Simon Blackburn - Quasi-Realism no Fictionalism
|
|
A reaction:
This is the clearest statement I have found of Locke's commitment to essences, for all his doubts about whether we can know such things. Alexander says (ch.13) Locke was reacting against scholastic essence, as pertaining to species.
|
|
15994
|
If it is knowledge, it is certain; if it isn't certain, it isn't knowledge [Locke]
|
|
Full Idea:
What reaches to knowledge, I think may be called certainty; and what comes short of certainty, I think cannot be knowledge.
|
|
From:
John Locke (Letters to Edward Stillingfleet [1695], Letter 2), quoted by Simon Blackburn - Quasi-Realism no Fictionalism
|
|
A reaction:
I much prefer that fallibilist approach offered by the pragmatists. Knowledge is well-supported belief which seems (and is agreed) to be true, but there is a small shadow of doubt hanging over all of it.
|
|
2171
|
The 'will' doesn't exist; there is just conclusion, then action [Homer, by Williams,B]
|
|
Full Idea:
Homer left out another mental action lying between coming to a conclusion and acting on it; and he did well, since there is no such action, and the idea is the invention of bad philosophy.
|
|
From:
report of Homer (The Iliad [c.850 BCE]) by Bernard Williams - Shame and Necessity II - p.37
|
|
A reaction:
This is a characteristically empiricist view, which is found in Hobbes. The 'will' seems to have a useful role in folk psychology. We can at least say that coming to a conclusion that I should act, and then actually acting, are not the same thing.
|
|
21819
|
Plato says the Good produces the Intellectual-Principle, which in turn produces the Soul [Homer, by Plotinus]
|
|
Full Idea:
In Plato the order of generation is from the Good, the Intellectual-Principle; from the Intellectual-Principle, the Soul.
|
|
From:
report of Homer (The Iliad [c.850 BCE], 509b) by Plotinus - The Enneads 5.1.08
|
|
A reaction:
The doctrine of Plotinus merely echoes Plato, in that case, except that the One replaces the Form of the Good. Does this mean that what is first in Plotinus is less morally significant, and more concerned with reason and being?
|
|
22267
|
In the liberal view an insult to my group doesn't hurt me, since I'm defined by choices not groups [Sandel]
|
|
Full Idea:
By the liberal conception of a person, my dignity could never be damaged by an insult to a group with which I identify, because what matters is not my social role, but my capacity to choose that role.
|
|
From:
Michael J. Sandel (The Limits of Communitarianism [1998], 'Free speech')
|
|
A reaction:
If I'm defined by my capacity to choose, and I choose to join some group, why is an insult to that group not an insult to my capacity to choose? How do you insult a liberal? 'I despise your individual freedom!'.
|