Combining Texts

All the ideas for 'Mahaprajnaparamitashastra', 'Manuscript remains' and 'De Mundo Praesenti'

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6 ideas

1. Philosophy / D. Nature of Philosophy / 1. Philosophy

21916	Philosophers can't be religious, and don't need to be; philosophy is perilous but free [Schopenhauer]
	Full Idea: No one who is religious attains to philosophy; he does not need it. No one who really philosophizes is religious; he walks without leading-strings, perilously but free.
	From: Arthur Schopenhauer (Manuscript remains [1855], II p.241-3), quoted by Peter B. Lewis - Schopenhauer 3
	A reaction: This is a direct reply to the opposite view expressed by Schleiermacher (and quoted by Lewis). I would say that to be a philosopher one must give priority to the philosophy, ahead of any religious beliefs. Thinking must be free.

8. Modes of Existence / C. Powers and Dispositions / 4. Powers as Essence

12714	The substantial form is the principle of action or the primitive force of acting [Leibniz]
	Full Idea: The substantial form is the principle of action or the primitive force of acting.
	From: Gottfried Leibniz (De Mundo Praesenti [1686], A6.4.1507-8), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 3
	A reaction: The clearest statement of the modification of Aristotle's hylomorphism which Leibniz preferred in his middle period, and which strikes me as an improvement, and about right. Shame that monads got too much of a grip on him, but he was trying to dig deeper.

9. Objects / D. Essence of Objects / 1. Essences of Objects

12743	A true being must (unlike a chain) have united parts, with a substantial form as its subject [Leibniz]
	Full Idea: In a Being one per se a real union is required consisting not in the situation or motion of parts, as in a chain or a house, but in a unique individual principle and subject of attributes and operations, in us a soul and in a body a substantial form.
	From: Gottfried Leibniz (De Mundo Praesenti [1686], A6.4.1506), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 7
	A reaction: Leibniz is said not to be an essentialist, by making all properties essential, but he is certainly committed to substance, and it sounds like essence here (or one view of essence), when it makes identity possible. This idea is pure Aristotle.

20. Action / B. Preliminaries of Action / 2. Willed Action / a. Will to Act

21924	As the subject of willing I am wretched, but absorption in knowledge is bliss [Schopenhauer]
	Full Idea: As the subject of willing I am an exceedingly wretched being, and all our suffering consistd in willing, ...but as soon as I am absorbed in knowledge, I am blissfully happy and nothing can assail me.
	From: Arthur Schopenhauer (Manuscript remains [1855], I p.137), quoted by Peter B. Lewis - Schopenhauer 4
	A reaction: So the source of his pessimism is subjection to his own will. However, since becoming absorbed in knowledge is an easy task for a scholar, he has little to grumble about. Nietzsche mocked the great pessimist for playing the flute every day.

22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / b. Rational ethics

21915	To deduce morality from reason is blasphemy, because it is holy, and far above reason [Schopenhauer]
	Full Idea: To deduce from reason [Vernunft] the moral element in conduct is blasphemy. In this element there is expressed the better consciousness which lies far above all reason. expresses itself in conduct as holiness, and is the true salvation of the world.
	From: Arthur Schopenhauer (Manuscript remains [1855], I p.47), quoted by Peter B. Lewis - Schopenhauer 3
	A reaction: Aimed at Kant. Only Plato could inspire a non-religious person to write about morality is such terms. Maybe also the stoic ideal of beautiful deeds (given the supreme value Schopenhauer placed on the arts).

23. Ethics / C. Virtue Theory / 3. Virtues / a. Virtues

7903	The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna]
	Full Idea: The six perfections are of giving, morality, patience, vigour, meditation, and wisdom.
	From: Nagarjuna (Mahaprajnaparamitashastra [c.120], 88)
	A reaction: What is 'morality', if giving is not part of it? I like patience and vigour being two of the virtues, which immediately implies an Aristotelian mean (which is always what is 'appropriate').