23 ideas
16078 | Clay is intrinsically and atomically the same as statue (and that lacks 'modal properties') [Rudder Baker] |
Full Idea: Arguments for statue being the clay are: that the clay is intrinsically like the statue, that the clay has the same atoms as the statue', that objects don't have modal properties such as being necessarily F, and the reference of 'property' changes. | |
From: Lynne Rudder Baker (Why Constitution is not Identity [1997], II) | |
A reaction: [my summary of the arguments she identifies - see text for details] Rudder Baker attempts to refute all four of these arguments, in defence of constitution as different from identity. |
16077 | The clay is not a statue - it borrows that property from the statue it constitutes [Rudder Baker] |
Full Idea: I argue that a lump of clay borrows the property of being a statue from the statue. The lump is a statue because, and only because, there is something that the lump constitutes that is a statue. | |
From: Lynne Rudder Baker (Why Constitution is not Identity [1997], n9) | |
A reaction: It is skating on very thin metaphysical ice to introduce the concept of 'borrowing' a property. I've spent the last ten minutes trying to 'borrow' some properties, but without luck. |
16080 | Is it possible for two things that are identical to become two separate things? [Rudder Baker] |
Full Idea: A strong intuition shared by many philosophers is that some things that are in fact identical might not have been identical. | |
From: Lynne Rudder Baker (Why Constitution is not Identity [1997], IV) | |
A reaction: This flies in the face of the Kripkean view that if Hesperus=Phosphorus then the identity is necessary. I don't think I have an intuition that some given thing might have been two things - indeed the thought seems totally weird. Amoeba? Statue/clay? |
16076 | Constitution is not identity, as consideration of essential predicates shows [Rudder Baker] |
Full Idea: I want to resuscitate an essentialist argument against the view that constitution is identity, of the form 'x is essentially F, y is not essentially F, so x is not y'. | |
From: Lynne Rudder Baker (Why Constitution is not Identity [1997], Intro) | |
A reaction: The point is that x might be essentially F and y only accidentally F. Thus a statue is essentially so, but a lump if clay is not essentially a statue. Another case where 'necessary' would do instead of 'essentially'. |
16081 | The constitution view gives a unified account of the relation of persons/bodies, statues/bronze etc [Rudder Baker] |
Full Idea: Constitution-without-identity is superior to constitution-as-identity in that it provides a unified view of the relation between persons and bodies, statues and pieces of bronze, and so on. | |
From: Lynne Rudder Baker (Why Constitution is not Identity [1997], IV) | |
A reaction: I have a problem with the intrinsic dualism of this whole picture. Clay needs shape, statues need matter - there aren't two 'things' here which have a 'relation'. |
16082 | Statues essentially have relational properties lacked by lumps [Rudder Baker] |
Full Idea: The statue has relational properties which the lump of clay does not have essentially. | |
From: Lynne Rudder Baker (Why Constitution is not Identity [1997], V) | |
A reaction: She has in mind relations to the community of artistic life. I don't think this is convincing. Is something only a statue if it is validated by an artistic community? That sounds like relative identity, which she doesn't like. |
7337 | In Mosaic legal theory, crimes are sins and sins are crimes [Johnson,P] |
Full Idea: In Mosaic legal theory, all breaches of the law offend God. All crimes are sins, just as all sins are crimes. | |
From: Paul Johnson (The History of the Jews [1987], Pt I) | |
A reaction: This would seem to define Josephus called a 'theocracy'. Not just rule by a priesthood, but also an attempt to make civil law coincide with the teachings of sacred texts. But doing 80 m.p.h. on a motorway at 2 a.m. hardly seems like a sin. |
7339 | Because human life is what is sacred, Mosaic law has no death penalty for property violations [Johnson,P] |
Full Idea: Where other codes provided the death penalty for offences against property, in Mosaic law no property offence is capital; human life is too sacred, where the rights of property alone are violated. | |
From: Paul Johnson (The History of the Jews [1987], Pt I) | |
A reaction: We still preserve this idea in our law, and also in our culture, where we are keen to insist that catastrophes like earthquakes or major fires are measured almost entirely by the loss of life, not the loss of property. I approve. |
7353 | The Pharisees undermined slavery, by giving slaves responsibility and status in law courts [Johnson,P] |
Full Idea: It is no accident that slavery among Jews disappeared with the rise of the Pharisees, as they insisted that all were equal before God in a court. Masters were no longer responsible for actions of slaves, so a slave had status, and slavery could not work. | |
From: Paul Johnson (The History of the Jews [1987], Pt II) | |
A reaction: As in seventeenth century England, the rise of social freedom comes from religious sources, not social sources. A slave has status in the transcendent world of souls, despite being a nobody in the physical world. |
7340 | Mosaic law was the first to embody the rule of law, and equality before the law [Johnson,P] |
Full Idea: Mosaic law meant that God ruled through his laws, and since all were equally subject to the law, the system was the first to embody the double merits of the rule of law and equality before the law. | |
From: Paul Johnson (The History of the Jews [1987], Pt I) | |
A reaction: If this is correct, it seems to be a hugely important step, combined with Idea 1659, that revenge should be the action of a the state, not of the individual. They are the few simple and essential keys to civilization. |
20543 | 'Social justice' is a confused idea, and inequalities need no justification [Hayek, by Swift] |
Full Idea: Hayek thinks the whole idea of social justice involves a philosophical mistake, so that inequality doesn't really need justification in the first place. | |
From: report of F.A. Hayek (The Mirage of Social Justice [1976]) by Adam Swift - Political Philosophy (3rd ed) 1 'Conc' | |
A reaction: It is certainly hard to justify the claim that the state of nature involves equality, making its disturbance in need of justification. But surely inequalities in government policy (such as differential income tax) need justification? |
7338 | Man's life is sacred, because it is made in God's image [Johnson,P] |
Full Idea: In Mosaic theology, man is made in God's image, and so his life is not just valuable, it is sacred. | |
From: Paul Johnson (The History of the Jews [1987], Pt I) | |
A reaction: The obvious question is what exactly is meant by "in God's image". Physically, spiritually, intellectually, morally? I am guessing that the original idea was intellectual, because we are the only rational animal. The others seem unlikely, or arrogant. |
7348 | The Jews sharply distinguish human and divine, but the Greeks pull them closer together [Johnson,P] |
Full Idea: The Jews drew an absolute distinction between the human and the divine; the Greeks constantly elevated the human - they were Promethean - and lowered the divine. | |
From: Paul Johnson (The History of the Jews [1987], Pt II) | |
A reaction: An intriguing observation. The Greek idea runs right through European culture, surfacing (for example) in 'Faust', or 'Frankenstein', or the films of James Cameron. I'm with the Greeks; I want to see how far humanity can be elevated. |
7336 | A key moment is the idea of a single moral God, who imposes his morality on humanity [Johnson,P] |
Full Idea: The discovery of monotheism, and not just of monotheism but of a sole, omnipotent God actuated by ethical principles and seeking methodically to impose them on human beings, is one of the greatest turning-points in history, perhaps the greatest of all. | |
From: Paul Johnson (The History of the Jews [1987], Pt I) | |
A reaction: 'Discovery' begs some questions, but when put like this you realise what a remarkable event it was. It is a good candidate for the most influential idea ever, even if large chunks of humanity, especially in the orient, never took to monotheism. |
7341 | Sampson illustrates the idea that religious heroes often begin as outlaws and semi-criminals [Johnson,P] |
Full Idea: Sampson is the outstanding example of the point which the Book of Judges makes again and again, that the Lord and society are often served by semi-criminal types, outlaws and misfits, who become folk-heroes and then religious heroes. | |
From: Paul Johnson (The History of the Jews [1987], Pt I) | |
A reaction: This illustrates nicely Nietzsche's claim, that the jews were responsible for his 'inversion of values', in which aristocratic virtues are downgraded, and the virtues of a good slave are elevated (though Sampson may not show that point so well!). |
7342 | Isaiah moved Israelite religion away from the local, onto a more universal plane [Johnson,P] |
Full Idea: The works of Isaiah (740-700 BCE) mark the point at which the Israelite religion began to spiritualize itself, to move from a specific location in space and time on to the universalist plane. | |
From: Paul Johnson (The History of the Jews [1987], Pt I) | |
A reaction: This is necessary if any religion is going to make converts outside the local culture. The crucial step would be to disembody God, so that He cannot be represented by a statue. The difficulty is for him to be universal, but retain a 'chosen people'. |
7355 | The Torah pre-existed creation, and was its blueprint [Johnson,P] |
Full Idea: The Torah was not just a book about God. It pre-existed creation, in the same way as God did. In fact, it was the blueprint of creation. | |
From: Paul Johnson (The History of the Jews [1987], Pt III) | |
A reaction: You can only become a 'people of the book' (which Moslems resented in Judaism, and then emulated) if you give this stupendously high status to your book. Hence Christian fundamentalism makes sense, with its emphasis on the divinity of the Bible. |
7344 | Judaism involves circumcision, Sabbath, Passover, Pentecost, Tabernacles, New Year, and Atonement [Johnson,P] |
Full Idea: The practices of Judaism developed during their Exile: circumcision, the Sabbath, the Passover (founding of the nation), Pentecost (giving of the laws), the Tabernacles, the New Year, and the Day of Atonement. | |
From: Paul Johnson (The History of the Jews [1987], Pt II) | |
A reaction: These were the elements of ritual created to replace the existence of a physically located state. An astonishing achievement, not even remotely achieved by any other state that was driven off its lands. A culture is an idea, not a country. |
7345 | In exile the Jews became a nomocracy [Johnson,P] |
Full Idea: In exile the Jews, deprived of a state, became a nomocracy - voluntarily submitting to rule by a Law which could only be enforced by consent. Nothing like this had occurred before in history. | |
From: Paul Johnson (The History of the Jews [1987], Pt II) | |
A reaction: It is the most remarkable case in history of a people united and strengthened by adversity, and it became an important experiment in the building of human cultures. But what is the point of preserving a culture, with no land? Why not just integrate? |
7347 | Zoroastrians believed in one eternal beneficent being, Creator through the holy spirit [Johnson,P] |
Full Idea: Cyrus the Great was a Zoroastrian, believing in one, eternal, beneficent being, 'Creator of all things through the holy spirit'. | |
From: Paul Johnson (The History of the Jews [1987], Pt II) | |
A reaction: Is this the actual origin of monotheism, or did they absorb this idea from the Jews? The interesting bit is the fact that the supreme being (called Marduk) is 'beneficent', which one doesn't associate with these remote and supposed pagans. |
7349 | Immortality based on judgement of merit was developed by the Egyptians (not the Jews) [Johnson,P] |
Full Idea: The idea of judgement at death and immortality on the basis of merit were developed in Egypt before 1000 BCE. It is not Jewish because it was not in the Torah, and the Sadducees, who stuck to their texts, seemed to have denied the afterlife completely. | |
From: Paul Johnson (The History of the Jews [1987], Pt II) | |
A reaction: This is the idea considered crucial to religion by Immanuel Kant (Idea 1455), who should be declared an honorary Egyptian. To me the idea that only the good go to heaven sounds like sadly wishful thinking - a fictional consolation for an unhappy life. |
7354 | The main doctrine of the Pharisees was belief in resurrection and the afterlife [Johnson,P] |
Full Idea: Belief in resurrection and the afterlife was the main distinguishing mark of Pharisaism, and thus fundamental of rabbinic Judaism. | |
From: Paul Johnson (The History of the Jews [1987], Pt II) | |
A reaction: Belief in an afterlife seems to go back to the Egyptians, but this development in Judaism was obviously very influential, even among early Christians, who initially seem to have only believed in resurrection of the body. |
7356 | Pious Jews saw heaven as a vast library [Johnson,P] |
Full Idea: Pious Jews saw heaven as a vast library, with the Archangel Metatron as the librarian: the books in the shelves there pressed themselves together to make room for a newcomer. | |
From: Paul Johnson (The History of the Jews [1987], Pt III) | |
A reaction: I'm tempted to convert to Judaism. |