38 ideas
22396 | We take courage, temperance, wisdom and justice as moral, but Aristotle takes wisdom as intellectual [Foot] |
Full Idea: For us there are four cardinal moral virtues: courage, temperance, wisdom and justice. But Aristotle and Aquinas call only three of these virtues moral virtues; practical wisdom (phronesis, prudentia) they class with the intellectual virtues. | |
From: Philippa Foot (Virtues and Vices [1978], p.2) | |
A reaction: I'm not sure about 'for us'. How many of us rank temperance as a supreme virtue? Aristotle ranks phronesis (which I think of as 'common sense') as the key enabler of the moral virtues, making it unlike the other intellectual virtues. |
22397 | Wisdom is open to all, and not just to the clever or well trained [Foot] |
Full Idea: Knowledge that can be acquired only by someone who is clever or who has access to special training is not counted as part of wisdom. | |
From: Philippa Foot (Virtues and Vices [1978], p.6) | |
A reaction: Consider Pierre's peasant friend Platon Karatayev in 'War and Peace'. I assume 'special training' rules out anyone with a philosophy degree. |
15105 | F(x) walked into a bar. The barman said.. [Sommers,W] |
Full Idea: F(x) walked into a bar. The barman said, 'Sorry, we don't cater for functions'. | |
From: Will Sommers (talk [2019]) |
12408 | Sartre to Waitress: Coffee with no cream, please... [Sommers,W] |
Full Idea: Sartre to Waitress: Coffee with no cream, please. Waitress: Sorry, we're out of cream; would no milk do? | |
From: Will Sommers (talk [2019]) |
12397 | Said Plato: 'The things that we feel... [Sommers,W] |
Full Idea: Said Plato: 'The things that we feel/ Are not ontologically real,/ But just the excrescence/ Of numinous essence/ Our senses can never reveal.' [Basil Ransome-Davis] | |
From: Will Sommers (talk [2019]) |
12407 | Barman to Descartes: Would you like another drink?... [Sommers,W] |
Full Idea: Barman to Descartes: Would you like another drink? Descartes: I think not (...and promptly vanishes) | |
From: Will Sommers (talk [2019]) |
12399 | There was a young student called Fred... [Sommers,W] |
Full Idea: There was a young student called Fred,/ Who was questioned on Descartes and said:/ 'It's perfectly clear/ That I'm not really here,/ For I haven't a thought in my head.' [V.R. Ormerod] | |
From: Will Sommers (talk [2019]) |
20963 | A philosopher and his wife are out for a drive... [Sommers,W] |
Full Idea: A philosopher and his wife are out for a drive in the country. 'Oh look!' she says, 'Those sheep have been shorn.' 'Yes', says the philosopher, 'on this side'. | |
From: Will Sommers (talk [2019]) |
12404 | Dear Sir, Your astonishment's odd.... [Sommers,W] |
Full Idea: (reply to 12403) Dear Sir, Your astonishment's odd:/ I am always about in the Quad./ And that's why the tree/ Will continue to be,/ Since observed by Yours faithfully, God.' [anon] | |
From: Will Sommers (talk [2019]) |
12403 | There once was a man who said: 'God... [Sommers,W] |
Full Idea: There once was a man who said: 'God/ Must think it exceedingly odd/ If he finds that this tree/ Continues to be,/ When there's no-one about in the Quad.' [Ronald Knox] (reply in 12404) | |
From: Will Sommers (talk [2019]) |
12402 | ..But if he's a student of Berkeley... [Sommers,W] |
Full Idea: (continued from 12401) ..But if he's a student of Berkeley,/ One thing will emerge, rather starkly,/ That he ought to believe/ What his senses perceive,/ No matter how dimly or darkly. [Leslie Johnson] | |
From: Will Sommers (talk [2019]) |
12409 | The philosopher Berkeley once said.. [Sommers,W] |
Full Idea: The philosopher Berkeley once said/ In the dark to a maid in his bed:/ 'No perception, my dear,/ Means I'm not really here,/ But only a thought in your head.' [P.W.R. Foot] | |
From: Will Sommers (talk [2019]) |
14694 | "My dog's got synaesthesia." How does he smell? ..... [Sommers,W] |
Full Idea: "My dog's got synaesthesia." How does he smell? "Purple." | |
From: Will Sommers (talk [2019]) |
12401 | A toper who spies in the distance... [Sommers,W] |
Full Idea: A toper who spies in the distance,/ Striped tigers, will get some assistance/ From reading Descartes,/ Who holds that it's part/ Of his duty to doubt their existence. ... [Leslie Johnson] - (continued in 12402) | |
From: Will Sommers (talk [2019]) |
12410 | There once was a man who said 'Damn!... [Sommers,W] |
Full Idea: There once was a man who said 'Damn!/ It is borne in upon me I am/ An engine that moves/ In predestinate grooves:/ I'm not even a bus, I'm a tram.' [M.E. Hare] | |
From: Will Sommers (talk [2019]) |
9392 | How do behaviourists greet each other? [Sommers,W] |
Full Idea: How do behaviourists greet each other? Hi - you're fine, how am I? | |
From: Will Sommers (talk [2019]) |
8239 | If the King likes music then there is hope for the state [Mengzi (Mencius)] |
Full Idea: If the King has a great fondness for music, then perhaps there is hope for the state of Ch'i. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
A reaction: This seems to be Shakespeare's attitude to music as well. The general idea must be that love of music requires a selfless state of mind, where the mind revels in the beauty of something outside of itself. Respect is the desirable result. |
23398 | Human nature is naturally compassionate and good (as a 'sprout'), but people may not be good [Mengzi (Mencius), by Norden] |
Full Idea: Mengzi does not claim that humans are innately good; he claims that human nature is innately good. …He says that 'the heart of compassion' (manifested when anyone sees a child about to fall into a well) is the 'sprout of benevolence'. | |
From: report of Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE]) by Bryan van Norden - Intro to Classical Chinese Philosophy 6.II | |
A reaction: There is a nice distinction here between the 'sprout' of human nature and the finished product. Seeds have the potential to produce tall healthy plants, but circumstances can warp them. |
23400 | Righteousness is extending the unthinkable, to reveal what must be done [Mengzi (Mencius)] |
Full Idea: People all have things they will not do. To extend this reaction to that which they will do is righteousness. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 7B31), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.IV | |
A reaction: Very nice! Kekes points out the enormous importance of unthinkable deeds. Depravity is when the unthinkable gradually begins to look possible, which is probably a social phenomenon, a creeping cancer in a culture. |
22402 | Most people think virtues can be displayed in bad actions [Foot] |
Full Idea: Hardly anyone sees any difficulty in the thought that virtues may sometimes be displayed in bad actions. The courage of the villain can be spoken of as quite unproblematic. | |
From: Philippa Foot (Virtues and Vices [1978], III) | |
A reaction: She cites Peter Geach as a sole opponent of this view. The courage of the entire German army in WWII seems to fall into this category. The boldness of villains has to impress the virtuous but timid. |
23145 | Virtues are intended to correct design flaws in human beings [Foot, by Driver] |
Full Idea: A popular view (expressed by Philippa Foot) is that the virtues work to 'correct' for the baser human impulses and motives. …Virtues are solutions to design flaws in human beings. | |
From: report of Philippa Foot (Virtues and Vices [1978]) by Julia Driver - The Virtues and Human Nature 1 | |
A reaction: Quite a plausible thought. Not so much design flaws, though, as natural traits of character that suited hunter gatherers but not modern cosmopolitan capitalists. Driver disagrees. |
22401 | Actions can be in accordance with virtue, but without actually being virtuous [Foot] |
Full Idea: Some actions are in accordance with virtue without requiring virtue for their performance, whereas others are both in accordance with virtue and such as to show possession of a virtue. | |
From: Philippa Foot (Virtues and Vices [1978], p.13) | |
A reaction: She cites the case of an honest trader, who is honest because of self-interest. She is disentangling Kant from his daft idea that only dutiful (and reluctant) actions are virtuous. Kant was only thinking of 'in accordance' cases. |
22398 | Virtues are corrective, to resist temptation or strengthen motivation [Foot] |
Full Idea: The virtues are corrective, each one standing at a point at which there is some temptation to be resisted or deficiency of motivation to be made good. | |
From: Philippa Foot (Virtues and Vices [1978], II) | |
A reaction: A beautifully simple and accurate observation, which I don't remember meeting in Aristotle (...though she cites him as saying that virtues concern what is difficult for us). Justice and charity are given as examples of inadequate motivation. |
23399 | Each correct feeling relies on an underlying virtue [Mengzi (Mencius)] |
Full Idea: The heart of compassion is benevolence. The heart of disdain is righteousness. The heart of respect is propriety. The heart of approval and disapproval is wisdom. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 6A6), quoted by Bryan van Norden - Intro to Classical Chinese Philosophy 6.III | |
A reaction: 'Disdain' seems to be the response to anyone who is disrespectful. Note that wisdom concerns judgements. Respect seems to be more of a social convention than an actual concern for others. |
22403 | Temperance is not a virtue if it results from timidity or excessive puritanism [Foot] |
Full Idea: In some people temperance is not a virtue, but is rather connected with timidity or with a grudging attitude to the acceptance of good things. | |
From: Philippa Foot (Virtues and Vices [1978], III) | |
A reaction: Timidity seems right. The grudging attitude may result from some larger doubts about pleasure, which could be plausible. |
22400 | Courage overcomes the fears which should be overcome, and doesn't overvalue personal safety [Foot] |
Full Idea: The fears that count against a man's courage are those that we think he should overcome, and among them, in a special class, those that reflect the fact that he values his safety too much. | |
From: Philippa Foot (Virtues and Vices [1978], II) | |
A reaction: I think that sentence tells us more accurately what courage is than anything in Aristotle's discussion. Ask yourself which of your fears really ought to be overcome, and particularly beware of over-valuing your own safety. But stay safe if you can! |
8235 | Should a coward who ran fifty paces from a battle laugh at another who ran a hundred? [Mengzi (Mencius)] |
Full Idea: If two soldiers were fleeing from a battle, and one stopped after a hundred paces and the other stopped after a fifty paces, what would you think if the latter, as one who only ran fifty paces, were to laugh at the former who ran a hundred? | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.3) | |
A reaction: A nice illustration, in my view, of the universality of truths about human virtue. In no culture would this laughter be appropriate. Nevertheless, there must be degrees of dishonour. Better to flee than join in with the likely winners. |
8240 | A true king shares his pleasure with the people [Mengzi (Mencius)] |
Full Idea: If you shared your enjoyment of music or of hunting with the people, you would be a true King. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.1) | |
A reaction: I suspect that this is a great truth for dictators and traditional monarchs. One pictures the successful ones attending public entertainments, and allowing the public to see their own. Tyrants keep entertainment private. Nero is a counterexample! |
12405 | 'If you're aristocratic,' said Nietzsche... [Sommers,W] |
Full Idea: 'If you're aristocratic,' said Nietzsche,/ 'It's thumbs up, you're OK. Pleased to mietzsche./ If you're working-class bores,/ It's thumbs down and up yours!/ If you don't know your place, then I'll tietzsche.' [Gerry Hamill] | |
From: Will Sommers (talk [2019]) |
9391 | Why do anarchists drink herbal tea? [Sommers,W] |
Full Idea: Why do anarchists drink herbal tea? Because proper tea is theft. | |
From: Will Sommers (talk [2019]) |
8237 | Extend the treatment of the old and young in your family to the rest of society [Mengzi (Mencius)] |
Full Idea: Treat the aged of your own family in a manner befitting their venerable age and extend this treatment to the aged of other families. Treat your own young in a manner befitting their tender age, and extend this to the young of other families. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: This seems to me to articulate the ideal of communitarianism very nicely. Morality is not just about healthy adults in war and peace. It must include the children and the old. The values of the family are above the values of contracts and calculations. |
8241 | Only put someone to death if the whole population believes it is deserved [Mengzi (Mencius)] |
Full Idea: When close attendants say a man deserves death, do not listen; when all the councillors say so, do not listen; when everyone says so, have the case investigated. If he is guilty, put him to death; he was put to death by the whole country. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.B.7) | |
A reaction: The jury system is a gesture in this direction. Compare Idea 95. In Mencius's time, no doubt, everyone believed that capital punishment was sometimes right. Nowadays, when many people (e.g. me) reject it, the procedure won't work. |
8238 | Seeking peace through war is like looking for fish up a tree [Mengzi (Mencius)] |
Full Idea: Your desire to extend your territory by war, in order to bring peace, is like looking for fish by climbing a tree. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: Mencius had a flair for analogies. Just occasionally I suppose he might be wrong on this point, but I would think that experiments in the laboratory of history have shown that he is right in nearly all cases. |
8236 | Avoid the animals you are going to eat, as it is hard once you have got to know them [Mengzi (Mencius)] |
Full Idea: Once a gentleman has seen animals alive, he cannot bear to see them die, and once having heard their cry, he cannot bear to eat their flesh. That is why the gentleman keeps his distance from the kitchen. | |
From: Mengzi (Mencius) (The Mengzi (Mencius) [c.332 BCE], 1.A.7) | |
A reaction: If you applied this to a Gestapo officer and his victims, it would obviously be the epitome of wickedness. But it is complex. Compassion is expected when we encounter suffering, but we are not obliged to seek out suffering. Or are we? |
12400 | Cries the maid: 'You must marry me Hume!'... [Sommers,W] |
Full Idea: Cries the maid: 'You must marry me Hume!'/ A statement that made David fume./ He said: 'In cause and effect,/ There is a defect;/ That it's mine you can only assume.' [P.W.R. Foot] | |
From: Will Sommers (talk [2019]) |
16527 | Causation - we all thought we knew it/ Till Hume came along and saw through it/…. [Sommers,W] |
Full Idea: Causation - we all thought we knew it / Till Hume came along and saw through it / We notice that A / Follows B every day / And frankly that's all there is to it. | |
From: Will Sommers (talk [2019]) |
17592 | The barman called 'Time!', and Augustine said..... [Sommers,W] |
Full Idea: The barman called 'Time!'. Augustine: 'I don't know what you mean, though I did before you said that'. | |
From: Will Sommers (talk [2019]) |
15208 | The past, present and future walked into a bar.... [Sommers,W] |
Full Idea: The past, present and future walked into a bar. It was tense. | |
From: Will Sommers (talk [2019]) |