8 ideas
3291 | Emergent properties appear at high levels of complexity, but aren't explainable by the lower levels [Nagel] |
Full Idea: The supposition that a diamond or organism should truly have emergent properties is that they appear at certain complex levels of organisation, but are not explainable (even in principle) in terms of any more fundamental properties of the system. | |
From: Thomas Nagel (Panpsychism [1979], p.186) |
22392 | Morality is inescapable, in descriptive words such as 'dishonest', 'unjust' and 'uncharitable' [Foot] |
Full Idea: There is a sense in which morality is inescapable - in moral epithets such as 'dishonest', 'unjust', 'uncharitable'; these do not cease to apply to a man because he is indifferent to the ends of morality: they may indeed apply because of his indifference. | |
From: Philippa Foot (Morality as system of hypothetical imperatives [1972], p.172 n15) | |
A reaction: Odysseus was admired for lying, and charity wasn't a virtue in the ancient world. They won't go away as factual descriptions, but the values attached to them vary quite a lot. |
23685 | Reason is not a motivator of morality [Foot, by Hacker-Wright] |
Full Idea: In her middle period she changed her mind, and attacks moral rationalism. | |
From: report of Philippa Foot (Morality as system of hypothetical imperatives [1972]) by John Hacker-Wright - Philippa Foot's Moral Thought Intro | |
A reaction: That is, she doubted whether moral reasons are sufficient to motivate moral actions, which presumably therefore need desires, as the Humeans claimed. Reasons rely on merely hypothetical rules. |
23691 | Rejecting moral rules may be villainous, but it isn't inconsistent [Foot] |
Full Idea: The man who rejects morality because he sees no reason to obey its rules can be convicted of villainy but not of inconsistency. | |
From: Philippa Foot (Morality as system of hypothetical imperatives [1972], p.161) | |
A reaction: This is 'middle period' Foot, when she decided that Hume was right about the need for a desire as moral motivator. Before and after this time, she thought there were reasons to be moral, as well as desires. |
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'). |
22391 | Saying we 'ought to be moral' makes no sense, unless it relates to some other system [Foot] |
Full Idea: 'One ought to be moral' makes no sense at all unless the 'ought' has the moral subscript, giving a tautology, or else relates morality to some other system such as prudence or etiquette. | |
From: Philippa Foot (Morality as system of hypothetical imperatives [1972], p.169 n18) | |
A reaction: This aims to undercut the Kantian view that morality is an absolute call to duty (filling us with wonder, like the starry heavens). Foot aims to root morality in the real world. |
22389 | Morality no more consists of categorical imperatives than etiquette does [Foot] |
Full Idea: Moral judgements have no better claim to be categorical imperatives than do statements about matters of etiquette. | |
From: Philippa Foot (Morality as system of hypothetical imperatives [1972], p.164) | |
A reaction: Her claim is that all moral judgements are responses to situations, and so are hypothetical. This judgement of hers is the culmination of a careful discussion. |
3290 | Given the nature of heat and of water, it is literally impossible for water not to boil at the right heat [Nagel] |
Full Idea: Given what heat is and what water is, it is literally impossible for water to be heated beyond a certain point at normal atmospheric pressure without boiling. | |
From: Thomas Nagel (Panpsychism [1979], p.186) |