7 ideas
| 2945 | Most philosophers start with reality and then examine knowledge; Descartes put the study of knowledge first [Lehrer] |
| Full Idea: Some philosophers (e.g Plato) begin with an account of reality, and then appended an account of how we can know it, ..but Descartes turned the tables, insisting that we must first decide what we can know. | |
| From: Keith Lehrer (Theory of Knowledge (2nd edn) [2000], I p.2) |
| 2946 | You cannot demand an analysis of a concept without knowing the purpose of the analysis [Lehrer] |
| Full Idea: An analysis is always relative to some objective. It makes no sense to simply demand an analysis of goodness, knowledge, beauty or truth, without some indication of the purpose of the analysis. | |
| From: Keith Lehrer (Theory of Knowledge (2nd edn) [2000], I p.7) | |
| A reaction: Your dismantling of a car will go better if you know what a car is for, but you can still take it apart in ignorance. |
| 12251 | Substantial forms are not understood, and explain nothing [Descartes] |
| Full Idea: Clearly no explanation can be given by these substantial forms for any natural action, since their defenders admit that they are occult and that they do not understand them themselves, ...so they explain nothing. | |
| From: René Descartes (Letters to Regius [1642], 1642.01), quoted by David S. Oderberg - Real Essentialism 267 n5 | |
| A reaction: [Oderberg gives refs for attack by Locke and Hume, p.66] Descartes' target is Aristotle's hylomorphism. The problem seems to be understanding what Aristotle meant, which is much more than mere 'shape'. More like 'controlling principle'. |
| 13550 | To be always happy is to lack knowledge of one half of nature [Seneca] |
| Full Idea: To be always happy and to pass through life without any mental distress is to lack knowledge of one half of nature. | |
| From: Seneca the Younger (On Providence [c.60], §4) | |
| A reaction: These kind of paradoxes plague virtue theory, and any theory which aims at an ideal. Heaven, for example, seems to have no problems to solve, which spells boredom. The fascination of corrupt people is their superior knowledge of the world. |
| 13549 | Nothing bad can happen to a good man [Seneca] |
| Full Idea: Nothing bad can happen to a good man. | |
| From: Seneca the Younger (On Providence [c.60], §2) | |
| A reaction: This is a pithy summary of a well know ancient attitude - one that is rejected by Aristotle, but defended by Socrates. It depends what you mean by 'bad' - but that is a rather modern response. |
| 13548 | The ocean changes in volume in proportion to the attraction of the moon [Seneca] |
| Full Idea: The waves increase by degrees, approaching to the hour and day proportionately larger or smaller in volume as they are attracted by the star we call the moon, whose power controls the ocean's surge. | |
| From: Seneca the Younger (On Providence [c.60], §1) | |
| A reaction: ....just in case anyone thought that Isaac Newton had invented gravity. |
| 16772 | An angelic mind would not experience pain, even when connected to a human body [Descartes, by Pasnau] |
| Full Idea: Descartes points out that an angelic mind, even if causally connected to a human body, would not experience the same sort of bodily sensations; it would, instead, simply observe flesh being torn, like a piece of paper. | |
| From: report of René Descartes (Letters to Regius [1642], III:493) by Robert Pasnau - Metaphysical Themes 1274-1671 25.6 | |
| A reaction: Does that mean that the angel could not have the experience even if it wanted to have it. So they can't pick up a cup either? So they can't make themselves known to us, even if they are desperate to? So the Annunciation never happened? |