|
14629
|
If we are told the source of necessity, this seems to be a regress if the source is not already necessary [Blackburn]
|
|
Full Idea:
If we ask why A must be the case, and A is then proved from B, that explains it if B must be so. If the eventual source cites some truth F, then if F just is so, there is strong pressure to feel that the original necessity has not been explained.
|
|
From:
Simon Blackburn (Morals and Modals [1987], 1)
|
|
A reaction:
[compressed] Ross Cameron wrote a reply to this which I like. I'm fishing for the idea that essence is the source of necessity (as Kit Fine says), but that essence itself is not necessary (as only I say, apparently!).
|
|
14529
|
If something underlies a necessity, is that underlying thing necessary or contingent? [Blackburn, by Hale/Hoffmann,A]
|
|
Full Idea:
Blackburn asks of what theorists propose as underlying the necessity of a proposition, the question whether they themselves are conceived as obtaining of necessity or merely contingently.
|
|
From:
report of Simon Blackburn (Morals and Modals [1987], p.120-1) by Bob Hale/ Aviv Hoffmann - Introduction to 'Modality' 1
|
|
A reaction:
I've seen a reply to this somewhere: I think the thought was that a necessity wouldn't be any less necessary if it had a contingent source, any more than the father of a world champion boxer has to be a world champion boxer.
|
|
7519
|
Many mental phenomena are totally unexplained by folk psychology [Churchland,PM]
|
|
Full Idea:
Folk psychology fails utterly to explain a considerable variety of central psychological phenomena: mental illness, sleep, creativity, memory, intelligence differences, and many forms of learning, to cite just a few.
|
|
From:
Paul M. Churchland (Folk Psychology [1996], III)
|
|
A reaction:
If folk psychology is a theory, it will have been developed to predict behaviour, rather than as a full-blown psychological map. The odd thing is that some people seem to be very bad at folk psychology.
|
|
7520
|
Folk psychology never makes any progress, and is marginalised by modern science [Churchland,PM]
|
|
Full Idea:
Folk psychology has not progressed significantly in the last 2500 years; if anything, it has been steadily in retreat during this period; it does not integrate with modern science, and its emerging wallflower status bodes ill for its future.
|
|
From:
Paul M. Churchland (Folk Psychology [1996], III)
|
|
A reaction:
[compressed] However, while shares in alchemy and astrology have totally collapsed, folk psychology shows not the slightest sign of going away, and it is unclear how it ever could. See Idea 3177.
|
|
21379
|
Man's three basic ethical incentives are egoism, malice and compassion [Schopenhauer]
|
|
Full Idea:
Man's three fundamental ethical incentives, egoism, malice and compassion, are present in everyone in different and incredibly unequal proportions. In accordance with them, motives will operate on man and actions will ensue.
|
|
From:
Arthur Schopenhauer (On the Basis of Morality [1841], p.192), quoted by Christopher Janaway - Schopenhauer 7 'Egoism'
|
|
A reaction:
A well chosen trio. Kant would be shocked that he has left out duty, which is supposed to rise above such feelings.
|
|
21376
|
Philosophy treats animals as exploitable things, ignoring the significance of their lives [Schopenhauer]
|
|
Full Idea:
In philosophical morals animals are mere 'things', mere means to any end whatsoever. ...Shame on such a morality, that fails to recognise the eternal essence that lives in every living thing, and shines forth with inscrutable significance from all eyes.
|
|
From:
Arthur Schopenhauer (On the Basis of Morality [1841], p.96), quoted by Christopher Janaway - Schopenhauer 7 'Against'
|
|
A reaction:
Good. I find Kant's theoretical indifference to animals very creepy (despite his kind attitude to them). And I also think the utilitarians are wrong to only value animals for their pain, as if any animal could be shredded for fun, if it felt no pain.
|