69 ideas
6211 | Laughter is a sudden glory in realising the infirmity of others, or our own formerly [Hobbes] |
Full Idea: The passion of laughter is nothing else but sudden glory arising from some sudden conception of some eminency in ourselves, by comparison with the infirmity of others, or with our own formerly. | |
From: Thomas Hobbes (Human Nature [1640], Ch.IX.13) | |
A reaction: Laughter tends to involve something unusual. We don't just burst out with a glory of vanity whenever we meet some inferiority in another person. |
21761 | If we start with indeterminate being, we arrive at being and nothing as a united pair [Hegel, by Houlgate] |
Full Idea: Presuppositionless thinking which begins by thinking pure, indeterminate being must therefore come to think being and nothing in terms of one another. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - An Introduction to Hegel 02 'From indeterminate' | |
A reaction: In Houlgate's account this seems to be the key Hegelian thought. Simply by confronting nothingness he gets the idea that one concept can lead to an alternative, and that the two can then be grasped together, which is his dialectic. |
21764 | Thought about being leads to a string of other concepts, like becoming, quantity, specificity, causality... [Hegel, by Houlgate] |
Full Idea: In the course of (Hegel's) logic, we come to understand that to think being is to think becoming, quality, quantity, specificity, essence and existence, substance and causality, and, ultimately, self-determining reason itself. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - An Introduction to Hegel 02 'The Method' | |
A reaction: Extraordinary! Houlgate spells out nicely what some commentators seem to gloss over, the huge a priori ambitions of Hegel's thought. I find his entire programme utterly implausible. |
21769 | We must start with absolute abstraction, with no presuppositions, so we start with pure being [Hegel] |
Full Idea: The beginning must be an absolute - an abstract beginning; and so it may not presuppose anything, must not be mediated by anything or have a ground; rather it is itself to be the ground of the entire science. ...The beginning therefore is pure being. | |
From: Georg W.F.Hegel (Science of Logic [1816], p.70), quoted by Stephen Houlgate - An Introduction to Hegel 03 'Logic' | |
A reaction: This is the 'presuppositionless' beginning of Hegel's metaphysics, which Houlgate emphasises. Hegel's logic is very obviously a direct descendent of Descartes' Cogito. But it is pure thought, with no mention of a Self. |
224 | When questions are doubtful we should concentrate not on objects but on ideas of the intellect [Plato] |
Full Idea: Doubtful questions should not be discussed in terms of visible objects or in relation to them, but only with reference to ideas conceived by the intellect. | |
From: Plato (Parmenides [c.364 BCE], 135e) |
22037 | Objectivity is not by correspondence, but by the historical determined necessity of Geist [Hegel, by Pinkard] |
Full Idea: What gives objectivity to a judgment about an object is not correspondence, but the way in which a judgement is located within a pattern of reasonng that is determined by the way in which Geist is historically determined as necessarily taking the object. | |
From: report of Georg W.F.Hegel (Science of Logic [1816], Intro) by Terry Pinkard - German Philosophy 1760-1860 | |
A reaction: I quote this, but I'm blowed if I can make sense of how objectivity could be achieved in such a way. How can a historical process create a necessary judgement? Sorry, I'm fairly new to Hegel. Pinker says it is the practice of giving reasons. |
21983 | Being and nothing are the same and not the same, which is the identity of identity and non-identity [Hegel] |
Full Idea: Pure being and pure nothing are the same, ...but on the contrary they are not the same ...they are absolutely distinct. ...This is the identity of identity and non-identity. | |
From: Georg W.F.Hegel (Science of Logic [1816], I.i.i.1C p.82,74), quoted by A.W. Moore - The Evolution of Modern Metaphysics 07.7 | |
A reaction: Even Moore, who is very patient with Hegel, gets cross at this point, describing such talk as 'shocking'. He's not wrong. Moore later says that the reason in reality tolerates contradictions, but human understanding can't. |
21985 | The so-called world is filled with contradiction [Hegel] |
Full Idea: The so-called world is never and nowhere without contradiction. (...but it is unable to endure it) | |
From: Georg W.F.Hegel (Science of Logic [1816], I.i.ii.2C(b)), quoted by A.W. Moore - The Evolution of Modern Metaphysics 07.7 | |
A reaction: [Second bit in Ency I §11] To clarify this one would need to understand 'so-called'. Note that his claim is not that the world contains occasional contradictions, but that the whole of reality is contradictory. I think this idea is nonsense. |
232 | Opposites are as unlike as possible [Plato] |
Full Idea: Opposites are as unlike as possible. | |
From: Plato (Parmenides [c.364 BCE], 159a) |
8937 | Plato's 'Parmenides' is the greatest artistic achievement of the ancient dialectic [Hegel on Plato] |
Full Idea: Plato's 'Parmenides' is the greatest artistic achievement of the ancient dialectic. | |
From: comment on Plato (Parmenides [c.364 BCE]) by Georg W.F.Hegel - Phenomenology of Spirit Pref 71 | |
A reaction: It is a long way from the analytic tradition of philosophy to be singling out a classic text for its 'artistic' achievement. Eventually we may even look back on, say, Kripke's 'Naming and Necessity' and see it in that light. |
21766 | Dialectic is the instability of thoughts generating their opposite, and then new more complex thoughts [Hegel, by Houlgate] |
Full Idea: The dialectical principle, for Hegel, is the principle whereby apparently stable thoughts reveal their inherent instability by turning into their opposites and then into new, more complex thoughts (as being turns to nothing, and then becoming). | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - An Introduction to Hegel 02 'The Method' | |
A reaction: Houlgate says this is unique to Hegel, and is NOT the familiar thesis-antithesis-synthesis idea of dialectic, found in Kant and Engels. Hegelian idea shares the Greek idea of insights arising from oppositions. |
21978 | Hegel's dialectic is not thesis-antithesis-synthesis, but usually negation of negation of the negation [Hegel, by Moore,AW] |
Full Idea: The dialectic is often described in terms of thesis, antithesis, and synthesis - though this is not a Hegelian way of speaking. Hegel himself sometimes describes it in terms of negation and negation of the negation. | |
From: report of Georg W.F.Hegel (Science of Logic [1816], I.i.i.C(c) p.150) by A.W. Moore - The Evolution of Modern Metaphysics 07.4 | |
A reaction: A footnote says the first form of description only occurs once in Hegel's work. I am guessing that Marx is responsible for the standard misrepresentation. |
13986 | Plato found antinomies in ideas, Kant in space and time, and Bradley in relations [Plato, by Ryle] |
Full Idea: Plato (in 'Parmenides') shows that the theory that 'Eide' are substances, and Kant that space and time are substances, and Bradley that relations are substances, all lead to aninomies. | |
From: report of Plato (Parmenides [c.364 BCE]) by Gilbert Ryle - Are there propositions? 'Objections' |
14150 | Plato's 'Parmenides' is perhaps the best collection of antinomies ever made [Russell on Plato] |
Full Idea: Plato's 'Parmenides' is perhaps the best collection of antinomies ever made. | |
From: comment on Plato (Parmenides [c.364 BCE]) by Bertrand Russell - The Principles of Mathematics §337 |
16150 | One is, so numbers exist, so endless numbers exist, and each one must partake of being [Plato] |
Full Idea: If one is, there must also necessarily be number - Necessarily - But if there is number, there would be many, and an unlimited multitude of beings. ..So if all partakes of being, each part of number would also partake of it. | |
From: Plato (Parmenides [c.364 BCE], 144a) | |
A reaction: This seems to commit to numbers having being, then to too many numbers, and hence to too much being - but without backing down and wondering whether numbers had being after all. Aristotle disagreed. |
229 | The one was and is and will be and was becoming and is becoming and will become [Plato] |
Full Idea: The one was and is and will be and was becoming and is becoming and will become. | |
From: Plato (Parmenides [c.364 BCE], 155d) | |
A reaction: This seems to be rhetorical, rather a precise theory, given that the One is said to be eternal and unchanging. The One is not just what we call 'reality'. |
21762 | To grasp an existence, we must consider its non-existence [Hegel, by Houlgate] |
Full Idea: It is only to the extent that we can say that something is not, that we can say what it actually is. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - An Introduction to Hegel 02 'From indeterminate' | |
A reaction: A key idea for Hegel, but it leaves me flat. Thinking about the non-being of something throws no light at all for me on the inexpressible actuality of its existence. |
21977 | Nothing exists, as thinkable and expressible [Hegel] |
Full Idea: Nothing can be thought of, imagined, spoken of, and therefore it is. | |
From: Georg W.F.Hegel (Science of Logic [1816], I.i.i.C.1 Rem 3 p.101), quoted by A.W. Moore - The Evolution of Modern Metaphysics 07.4 | |
A reaction: This sounds like Meinong on circular squares. Does this mean that the negation of every truth also somehow exists? I struggle with this idea. Lewis Carroll nailed it. |
21760 | Thinking of nothing is not the same as simply not thinking [Hegel, by Houlgate] |
Full Idea: Thinking of nothing is not the same as simply not thinking. Thought that suspends all its presuppositions and so ends up thinking of nothing determinate still remains thought, albeit utterly indeterminate and inchoate thought. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - An Introduction to Hegel 02 'From indeterminate' | |
A reaction: This is the very starting point of Hegel's dialectical inferences in his 'Logic'. It is hard to entirely disagree, though I wonder whether the exercise is actually possible. What are you aware of if you have a thought with no content? |
21821 | Plato's Parmenides has a three-part theory, of Primal One, a One-Many, and a One-and-Many [Plato, by Plotinus] |
Full Idea: The Platonic Parmenides is more exact [than Parmenides himself]; the distinction is made between the Primal One, a strictly pure Unity, and a secondary One which is a One-Many, and a third which is a One-and-Many. | |
From: report of Plato (Parmenides [c.364 BCE]) by Plotinus - The Enneads 5.1.08 | |
A reaction: Plotinus approves of this three-part theory. Parmenides has the problem that the highest Being contains no movement. By placing the One outside Being you can give it powers which an existent thing cannot have. Cf the concept of God. |
21765 | The ground of a thing is not another thing, but the first thing's substance or rational concept [Hegel, by Houlgate] |
Full Idea: Hegel's logic reveals that the true ground of something is not something other than it is, but the substance of that thing itself, or the rational concept that makes the thing what it is. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - An Introduction to Hegel 02 'The Method' | |
A reaction: This seems to be classic Aristotelian essentialism, though Aristotle was also interested in dependence relations. |
22059 | Kant's thing-in-itself is just an abstraction from our knowledge; things only exist for us [Hegel, by Bowie] |
Full Idea: For Hegel there is no thing-in-itself, because the thing only becomes a something by being for us. Kant's thing-in-itself is the result of abstracting from the thing everything we know about it. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Andrew Bowie - German Philosophy: a very short introduction 3 | |
A reaction: This seems to pinpoint why Hegel is an idealist philosopher. Frege objected to abstraction for similar reasons. I don't understand how the tree outside my window can only exist 'for me'. I have a much better theory about the tree. |
22083 | Hegel believe that the genuine categories reveal things in themselves [Hegel, by Houlgate] |
Full Idea: Hegel believed, unlike Kant, that the categories of the understanding, when properly understood, disclose the nature of things in themselves and not just the character of things as they appear to us. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - Hegel p.101 | |
A reaction: 'Properly understood' sounds like 'no true Scotsman'. This is thoroughgoing idealism, because reality is determined by the activity of the mind, and not from outside. The Hegel story makes more sense if you see the categories as evolutionary. |
221 | Absolute ideas, such as the Good and the Beautiful, cannot be known by us [Plato] |
Full Idea: The absolute good and the beautiful and all which we conceive to be absolute ideas are unknown to us. | |
From: Plato (Parmenides [c.364 BCE], 134c) | |
A reaction: These seems to thoroughly pre-empt Plato's Theory of Forms a century before he created it. Which shows (as Simone Weil says) that Plato was just part of a long tradition. |
22080 | The nature of each category relates itself to another [Hegel] |
Full Idea: In the categories, something through its own nature relates itself to the other. | |
From: Georg W.F.Hegel (Science of Logic [1816], p.125), quoted by Stephen Houlgate - Hegel p.99 | |
A reaction: This is the doctrine of internal relations rejected by Moore and Russell, and also the key idea in Hegel's logic - that ideas give rise to other ideas, without contribution by the thinker. |
227 | You must always mean the same thing when you utter the same name [Plato] |
Full Idea: You must always mean the same thing when you utter the same name. | |
From: Plato (Parmenides [c.364 BCE], 147d) |
223 | If you deny that each thing always stays the same, you destroy the possibility of discussion [Plato] |
Full Idea: If a person denies that the idea of each thing is always the same, he will utterly destroy the power of carrying on discussion. | |
From: Plato (Parmenides [c.364 BCE], 135c) |
210 | It would be absurd to think there were abstract Forms for vile things like hair, mud and dirt [Plato] |
Full Idea: Are there abstract ideas for such things as hair, mud and dirt, which are particularly vile and worthless? That would be quite absurd. | |
From: Plato (Parmenides [c.364 BCE], 130d) |
219 | If absolute ideas existed in us, they would cease to be absolute [Plato] |
Full Idea: None of the absolute ideas exists in us, because then it would no longer be absolute. | |
From: Plato (Parmenides [c.364 BCE], 133c) |
228 | Greatness and smallness must exist, to be opposed to one another, and come into being in things [Plato] |
Full Idea: These two ideas, greatness and smallness, exist, do they not? For if they did not exist, they could not be opposites of one another, and could not come into being in things. | |
From: Plato (Parmenides [c.364 BCE], 149e) |
211 | If admirable things have Forms, maybe everything else does as well [Plato] |
Full Idea: It is troubling that if admirable things have abstract ideas, then perhaps everything else must have ideas as well. | |
From: Plato (Parmenides [c.364 BCE], 130d) |
220 | The concept of a master includes the concept of a slave [Plato] |
Full Idea: Mastership in the abstract is mastership of slavery in the abstract. | |
From: Plato (Parmenides [c.364 BCE], 133e) |
16151 | Plato moves from Forms to a theory of genera and principles in his later work [Plato, by Frede,M] |
Full Idea: It seems to me that Plato in the later dialogues, beginning with the second half of 'Parmenides', wants to substitute a theory of genera and theory of principles that constitute these genera for the earlier theory of forms. | |
From: report of Plato (Parmenides [c.364 BCE]) by Michael Frede - Title, Unity, Authenticity of the 'Categories' V | |
A reaction: My theory is that the later Plato came under the influence of the brilliant young Aristotle, and this idea is a symptom of it. The theory of 'principles' sounds like hylomorphism to me. |
212 | The whole idea of each Form must be found in each thing which participates in it [Plato] |
Full Idea: The whole idea of each form (of beauty, justice etc) must be found in each thing which participates in it. | |
From: Plato (Parmenides [c.364 BCE], 131a) |
213 | Each idea is in all its participants at once, just as daytime is a unity but in many separate places at once [Plato] |
Full Idea: Just as day is in many places at once, but not separated from itself, so each idea might be in all its participants at once. | |
From: Plato (Parmenides [c.364 BCE], 131b) |
215 | If things partake of ideas, this implies either that everything thinks, or that everything actually is thought [Plato] |
Full Idea: If all things partake of ideas, must either everything be made of thoughts and everything thinks, or everything is thought, and so can't think? | |
From: Plato (Parmenides [c.364 BCE], 132c) |
216 | If things are made alike by participating in something, that thing will be the absolute idea [Plato] |
Full Idea: That by participation in which like things are made like, will be the absolute idea, will it not? | |
From: Plato (Parmenides [c.364 BCE], 132e) |
218 | Participation is not by means of similarity, so we are looking for some other method of participation [Plato] |
Full Idea: Participation is not by means of likeness, so we must seek some other method of participation. | |
From: Plato (Parmenides [c.364 BCE], 133a) |
214 | If absolute greatness and great things are seen as the same, another thing appears which makes them seem great [Plato] |
Full Idea: If you regard the absolute great and the many great things in the same way, will not another appear beyond, by which all these must appear to be great? | |
From: Plato (Parmenides [c.364 BCE], 132a) |
217 | Nothing can be like an absolute idea, because a third idea intervenes to make them alike (leading to a regress) [Plato] |
Full Idea: It is impossible for anything to be like an absolute idea, because a third idea will appear to make them alike, and if that is like anything, it will lead to another idea, and so on. | |
From: Plato (Parmenides [c.364 BCE], 133a) |
15851 | Parts must belong to a created thing with a distinct form [Plato] |
Full Idea: The part would not be the part of many things or all, but of some one character ['ideas'] and of some one thing, which we call a 'whole', since it has come to be one complete [perfected] thing composed [created] of all. | |
From: Plato (Parmenides [c.364 BCE], 157d) | |
A reaction: A serious shot by Plato at what identity is. Harte quotes it (125) and shows that 'character' is Gk 'idea', and 'composed' will translate as 'created'. 'Form' links this Platonic passage to Aristotle's hylomorphism. |
15846 | In Parmenides, if composition is identity, a whole is nothing more than its parts [Plato, by Harte,V] |
Full Idea: At the heart of the 'Parmenides' puzzles about composition is the thesis that composition is identity. Considered thus, a whole adds nothing to an ontology that already includes its parts | |
From: report of Plato (Parmenides [c.364 BCE]) by Verity Harte - Plato on Parts and Wholes 2.5 | |
A reaction: There has to be more to a unified identity that mere proximity of the parts. When do parts come together, and when do they actually 'compose' something? |
15849 | Plato says only a one has parts, and a many does not [Plato, by Harte,V] |
Full Idea: In 'Parmenides' it is argued that a part cannot be part of a many, but must be part of something one. | |
From: report of Plato (Parmenides [c.364 BCE], 157c) by Verity Harte - Plato on Parts and Wholes 3.2 | |
A reaction: This looks like the right way to go with the term 'part'. We presuppose a unity before we even talk of its parts, so we can't get into contradictions and paradoxes about their relationships. |
15850 | Anything which has parts must be one thing, and parts are of a one, not of a many [Plato] |
Full Idea: The whole of which the parts are parts must be one thing composed of many; for each of the parts must be part, not of a many, but of a whole. | |
From: Plato (Parmenides [c.364 BCE], 157c) | |
A reaction: This is a key move of metaphysics, and we should hang on to it. The other way madness lies. |
13259 | It seems that the One must be composed of parts, which contradicts its being one [Plato] |
Full Idea: The One must be composed of parts, both being a whole and having parts. So on both grounds the One would thus be many and not one. But it must be not many, but one. So if the One will be one, it will neither be a whole, nor have parts. | |
From: Plato (Parmenides [c.364 BCE], 137c09), quoted by Kathrin Koslicki - The Structure of Objects 5.2 | |
A reaction: This is the starting point for Plato's metaphysical discussion of objects. It seems to begin a line of thought which is completed by Aristotle, surmising that only an essential structure can bestow identity on a bunch of parts. |
15847 | Two things relate either as same or different, or part of a whole, or the whole of the part [Plato] |
Full Idea: Everything is surely related to everything as follows: either it is the same or different; or, if it is not the same or different, it would be related as part to whole or as whole to part. | |
From: Plato (Parmenides [c.364 BCE], 146b) | |
A reaction: This strikes me as a really helpful first step in trying to analyse the nature of identity. Two things are either two or (actually) one, or related mereologically. |
21772 | In absolute knowing, the gap between object and oneself closes, producing certainty [Hegel] |
Full Idea: In absolute knowing ...the separation of the object from the certainty of oneself is completely eliminated: truth is now equated with certainty and this certainty with truth. | |
From: Georg W.F.Hegel (Science of Logic [1816], p.49), quoted by Stephen Houlgate - An Introduction to Hegel 03 'Absolute' | |
A reaction: I don't understand this, but I note it because Hegel is evidently not a fallibilist about knowledge. I take this idea to be Descartes' 'clear and distinct ideas', wearing a grand rhetorical uniform. |
21972 | Hegel, unlike Kant, said how things appear is the same as how things are [Hegel, by Moore,AW] |
Full Idea: Hegel rejected the fundamental Kantian distinction between how things knowably appear and how they unknowably are in themselves. This was anathema to him. For Hegel how things knowably appear is how they manifestly are. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by A.W. Moore - The Evolution of Modern Metaphysics 07.2 | |
A reaction: We shouldn't assume that Hegel was therefore a realist, because Berkeley would agree with this idea. Hegel rejected transcendental idealism for this reason. Hegel wanted to get rid of the immanent/transcendent distinction |
22038 | Hegel's non-subjective idealism is the unity of subjective and objective viewpoints [Hegel, by Pinkard] |
Full Idea: The unity of the two points of view (subjective and objective) constitutes Hegel's idealism. ...He kept emphasising that it was not 'subjective' idealism. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Terry Pinkard - German Philosophy 1760-1860 10 | |
A reaction: Subjective idealism denies the objective point of view. [**20th June 2019, 10:49 am. This is the 20,000th idea in the database. The project was begun in 1997, as organised notes to help with teaching. For the last ten years today has been my target**]. |
22044 | Hegel claimed his system was about the world, but it only mapped conceptual interdependence [Pinkard on Hegel] |
Full Idea: In the view of the later Schelling, although Hegel's system only really laid out the ways in which the senses of various concepts depended on each other, it claimed to be a system about the world itself. | |
From: comment on Georg W.F.Hegel (Science of Logic [1816]) by Terry Pinkard - German Philosophy 1760-1860 | |
A reaction: I'm no expert, but I'm inclined to agree with Schelling. Since I am suspicious of the idea that each concept generates its own negation, I also doubt the accuracy of Hegel's map. I'm a hopeless case. |
21464 | The Absolute is the primitive system of concepts which are actualised [Hegel, by Gardner] |
Full Idea: In Hegel the Absolute is the exhaustive, unconditioned and self-grounding system of concepts made concrete in actuality, the world of experience. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Sebastian Gardner - Kant and the Critique of Pure Reason 10 'Absolute' | |
A reaction: If I collect multiple attempts to explain what the Absolute is, I may one day drift toward a hazy understanding of it. Right now this idea means nothing to me, but I pass it on. His notion of 'concept' seems a long way from the normal modern one. |
21975 | The absolute idea is being, imperishable life, self-knowing truth, and all truth [Hegel] |
Full Idea: The absolute idea alone is being, imperishable life, self-knowing truth, and is all truth. ....All else is error, confusion, opinion, endeavour, caprice, and transitoriness. | |
From: Georg W.F.Hegel (Science of Logic [1816], II.iii.3 p.824), quoted by A.W. Moore - The Evolution of Modern Metaphysics 07.4 | |
A reaction: Hegel sounding a bit too much like an over-excited preacher here. The absolute idea seems to be the unified totality of all truths about reality. For Hegel human self-awareness is a big part of that. The idea is being because there is only one substance. |
21976 | The absolute idea is the great unity of the infinite system of concepts [Hegel, by Moore,AW] |
Full Idea: We can think of the absolute idea roughly as the entire infinite system of interrelated concepts, in their indissoluble unity, as exercised in the self-consciousness towards which the process [of thought] leads. It is the 'telos' of the process. | |
From: report of Georg W.F.Hegel (Science of Logic [1816], II.iii.3 p.825) by A.W. Moore - The Evolution of Modern Metaphysics 07.4 | |
A reaction: This expounds the quotation in Idea 21975. Moore emphasises concepts, where Hegel emphasises the truth. The connection is in Idea 5644. |
20954 | The 'absolute idea' is when all the contradictions are exhausted [Hegel, by Bowie] |
Full Idea: The point in philosophy at which the contradictions are exhausted is what Hegel means by the 'absolute idea'. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Andrew Bowie - Introduction to German Philosophy 4 'Questions' | |
A reaction: {Can't think of a response to this one) |
22084 | Authentic thinking and reality have the same content [Hegel] |
Full Idea: Thinking in its immanent determination and the true nature of things form one and the same content. | |
From: Georg W.F.Hegel (Science of Logic [1816], p.45), quoted by Stephen Houlgate - Hegel p.101 | |
A reaction: This is not much use unless we have a crystal clear idea of 'immanent determination', because we need to eliminate errors. |
22058 | Hegel's 'absolute idea' is the interdependence of all truths to justify any of them [Hegel, by Bowie] |
Full Idea: Hegel's system culminates in the 'absolute idea', the explanation of why all particular truths depend on the relationship to other truths for their justification. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Andrew Bowie - German Philosophy: a very short introduction 3 | |
A reaction: The 'hyper-coherence' theory of justification. The normal claim is that there must be considerable local coherence to provide decent support. Hegel's picture sounds like part of the Enlightenment Dream. Is the idea of 'all truths' coherent? |
6213 | A man cannot will to will, or will to will to will, so the idea of a voluntary will is absurd [Hobbes] |
Full Idea: The will is not voluntary: for a man can no more say he will will, than he will will will, and so make an infinite repetition of the word 'will', which is absurd and insignificant. | |
From: Thomas Hobbes (Human Nature [1640], Ch.XII.5) | |
A reaction: A nice simple point, allied to Nietzsche's notion that thoughts are uncontrollable (Idea 2291). Even Aquinas, who is quite a fan of free will, spotted the problem (Idea 1854). Personally I agree with Hobbes. Free will is a shibboleth. |
6208 | Conceptions and apparitions are just motion in some internal substance of the head [Hobbes] |
Full Idea: Conceptions and apparitions are nothing really, but motion in some internal substance of the head. | |
From: Thomas Hobbes (Human Nature [1640], Ch.VII.1) | |
A reaction: Note that he carefully covers both thought in concepts and thought in images, and also that he is not saying that thought is the substance, but that it is a 'motion'. This strikes me as an excellent word, and I think Hobbes is right. |
20953 | Every concept depends on the counter-concepts of what it is not [Hegel, by Bowie] |
Full Idea: Hegel relies on the claim that every concept depends for its determinacy upon its relation to other concepts which it is not (so that even the concept of being depends, for example, upon the concept of nothing). | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Andrew Bowie - Introduction to German Philosophy 4 'Questions' | |
A reaction: How does he know this? A question I keep asking about continental philosophers. The negation concepts must be entirely non-conscious. Which negation concepts are relevant to the concept 'tree'? |
21763 | When we explicate the category of being, we watch a new category emerge [Hegel, by Houlgate] |
Full Idea: For Hegel, by explicating the indeterminate category of being, we do not merely restate in different words what is obviously 'contained' in it; we watch a new category emerge. | |
From: report of Georg W.F.Hegel (Science of Logic [1816]) by Stephen Houlgate - An Introduction to Hegel 02 'The Method' | |
A reaction: This is obviously a response to Kant's view of analyticity, as merely explicating the contents of the subject of the sentence, without advancing knowledge or conceptual resources. A key idea of Hegel's, which I find unconvincing. |
6209 | There is no absolute good, for even the goodness of God is goodness to us [Hobbes] |
Full Idea: There is no such thing as absolute goodness, considered without relation: for even the goodness which we apprehend in God Almighty, is his goodness to us. | |
From: Thomas Hobbes (Human Nature [1640], Ch.VII.3) | |
A reaction: Plato's view of goodness is much more absolute than that of religion, as he proposes the Good as the eternal underpinning of nature. I agree with Hobbes that if God is the source of goodness, that will prevent goodness from being truly absolute. |
6210 | Life has no end (not even happiness), because we have desires, which presuppose a further end [Hobbes] |
Full Idea: For an utmost end, in which the ancient philosophers have placed felicity, there is no such thing in this world, nor way to it: for while we live, we have desires, and desire presupposeth a further end. | |
From: Thomas Hobbes (Human Nature [1640], Ch.VII.6) | |
A reaction: Kant's definition of happiness (Idea 1452) seems to be the underlying idea, and hence with the same implication (of impossibility). However, an alcoholic locked in a brewery would seem to have all that Hobbes requires for happiness. |
222 | Only a great person can understand the essence of things, and an even greater person can teach it [Plato] |
Full Idea: Only a man of very great natural gifts will be able to understand that everything has a class and absolute essence, and an even more wonderful man can teach this. | |
From: Plato (Parmenides [c.364 BCE], 135a) |
6212 | Lust involves pleasure, and also the sense of power in pleasing others [Hobbes] |
Full Idea: Lust consists of two appetites together, to please, and to be pleased, and the delight men take in delighting is not sensual, but a pleasure or joy of the mind consisting in the imagination of the power they have so much to please. | |
From: Thomas Hobbes (Human Nature [1640], Ch.IX) | |
A reaction: Hobbes would rather burst a blood-vessel than admit any altruism. If you take pleasure in pleasing someone else, why can't that simply be because of the other person's pleasure, with which we sympathise, rather than relishing our own 'power'? |
225 | The unlimited has no shape and is endless [Plato] |
Full Idea: The unlimited partakes neither of the round nor of the straight, because it has no ends nor edges. | |
From: Plato (Parmenides [c.364 BCE], 137e) |
233 | Some things do not partake of the One [Plato] |
Full Idea: The others cannot partake of the one in any way; they can neither partake of it nor of the whole. | |
From: Plato (Parmenides [c.364 BCE], 159d) | |
A reaction: Compare Idea 231 |
2062 | The only movement possible for the One is in space or in alteration [Plato] |
Full Idea: If the One moves it either moves spatially or it is altered, since these are the only motions. | |
From: Plato (Parmenides [c.364 BCE], 138b) |
231 | Everything partakes of the One in some way [Plato] |
Full Idea: The others are not altogether deprived of the one, for they partake of it in some way. | |
From: Plato (Parmenides [c.364 BCE], 157c) | |
A reaction: Compare Idea 233. |
234 | We couldn't discuss the non-existence of the One without knowledge of it [Plato] |
Full Idea: There must be knowledge of the one, or else not even the meaning of the words 'if the one does not exist' would be known. | |
From: Plato (Parmenides [c.364 BCE], 160d) |