3 ideas
| 5438 | Hermeneutics of tradition is sympathetic, hermeneutics of suspicion is hostile [Ricoeur, by Mautner] |
| Full Idea: Ricoeur distinguishes a hermeneutics of tradition (e.g. Gadamar), which interprets sympathetically looking for hidden messages, and a hermeneutics of suspicion (e.g. Nietzsche, Freud) which sees hidden drives and interests. | |
| From: report of Paul Ricoeur (works [1970]) by Thomas Mautner - Penguin Dictionary of Philosophy p.249 | |
| A reaction: Obviously the answer is somewhere between the two. Nietzsche's suspicion can be wonderful, but Freud's can seem silly (e.g. on Leonardo). On the whole I am on the 'tradition' side, because great thinkers can rise above their culture (on a good day). |
| 12710 | As well as extension, bodies contain powers [Leibniz] |
| Full Idea: Over and above what can be deduced from extension, we must add and recognise in bodies certain notions or forms that are immaterial, so to speak, or independent of extension, which you can call powers [potentia], by which speed is adjusted to magnitude. | |
| From: Gottfried Leibniz (De Natura Corporis [1678], A6.4.1980), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 3 | |
| A reaction: He boldly asserts that the powers are 'immaterial', but is then forced to qualify it (as he often does) with 'so to speak'. The notion that bodies just have extension (occupy space) comes from Descartes, and is firmly opposed by Leibniz. |
| 1590 | The just man does not harm his enemies, but benefits everyone [Plato] |
| Full Idea: First, Socrates, you told me justice is harming your enemies and helping your friends. But later it seemed that the just man, since everything he does is for someone's benefit, never harms anyone. | |
| From: Plato (Clitophon [c.372 BCE], 410b) | |
| A reaction: Socrates certainly didn't subscribe to the first view, which is the traditional consensus in Greek culture. In general Socrates agreed with the views later promoted by Jesus. |