42 ideas
| 23890 | For Plato true wisdom is supernatural [Plato, by Weil] |
| Full Idea: It is evident that Plato regards true wisdom as something supernatural. | |
| From: report of Plato (works [c.375 BCE]) by Simone Weil - God in Plato p.61 | |
| A reaction: Taken literally, I assume this is wrong, but we can empathise with the thought. Wisdom has the feeling of rising above the level of mere knowledge, to achieve the overview I associate with philosophy. |
| 5893 | A wise man has integrity, firmness of will, nobility, consistency, sobriety, patience [Cicero] |
| Full Idea: The wise man does nothing of which he can repent, nothing against his will, does everything nobly, consistently, soberly, rightly, not looking forward to anything as bound to come, is not astonished at any novel occurrence, abides by his own decisions. | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], V.xxviii) | |
| A reaction: Notice that the wise man never exhibits weakness of will (an Aristotelian virtue), and is consistent (as Kant proposed), and is patient (as the Stoics proposed). But Cicero doesn't think he should busy himself maximising happiness. |
| 3060 | Plato never mentions Democritus, and wished to burn his books [Plato, by Diog. Laertius] |
| Full Idea: Plato, who mentions nearly all the ancient philosophers, nowhere speaks of Democritus; he wished to burn all of his books, but was persuaded that it was futile. | |
| From: report of Plato (works [c.375 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.7.8 |
| 5891 | Philosophy is the collection of rational arguments [Cicero] |
| Full Idea: Philosophy consists in the collection of rational arguments. [Philosophia ex rationum collatione constet] | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], IV.xxxviii.84) | |
| A reaction: A nice epigraph for this database. Philosophy is, I trust, a little more than that, because you don't just hide them away in a drawer. But if you arrange them nicely in a museum (a website, for example), not a lot more can be done. |
| 23891 | Two contradictories force us to find a relation which will correlate them [Plato, by Weil] |
| Full Idea: Where contradictions appear there is a correlation of contraries, which is relation. If a contradiction is imposed on the intelligence, it is forced to think of a relation to transform the contradiction into a correlation, which draws the soul higher. | |
| From: report of Plato (works [c.375 BCE]) by Simone Weil - God in Plato p.70 | |
| A reaction: A much better account of the dialectic than anything I have yet seen in Hegel. For the first time I see some sense in it. A contradiction is not a falsehood, and it must be addressed rather than side-stepped. A kink in the system, that needs ironing. |
| 14502 | Plato's idea of 'structure' tends to be mathematically expressed [Plato, by Koslicki] |
| Full Idea: 'Structure' tends to be characterized by Plato as something that is mathematically expressed. | |
| From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects V.3 iv | |
| A reaction: [Koslicki is drawing on Verity Harte here] |
| 17948 | Plato's Forms meant that the sophists only taught the appearance of wisdom and virtue [Plato, by Nehamas] |
| Full Idea: Plato's theory of Forms allowed him to claim that the sophists and other opponents were trapped in the world of appearance. What they therefore taught was only apparent wisdom and virtue. | |
| From: report of Plato (works [c.375 BCE]) by Alexander Nehamas - Eristic,Antilogic,Sophistic,Dialectic p.118 |
| 3039 | When Diogenes said he could only see objects but not their forms, Plato said it was because he had eyes but no intellect [Plato, by Diog. Laertius] |
| Full Idea: When Diogenes told Plato he saw tables and cups, but not 'tableness' and 'cupness', Plato replied that this was because Diogenes had eyes but no intellect. | |
| From: report of Plato (works [c.375 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.2.6 |
| 20906 | Platonists argue for the indivisible triangle-in-itself [Plato, by Aristotle] |
| Full Idea: The Platonists, on the basis of purely logical arguments, posit the existence of an indivisible 'triangle in itself'. | |
| From: report of Plato (works [c.375 BCE]) by Aristotle - Coming-to-be and Passing-away (Gen/Corr) 316a15 | |
| A reaction: A helpful confirmation that geometrical figures really are among the Forms (bearing in mind that numbers are not, because they contain one another). What shape is the Form of the triangle? |
| 556 | If there is one Form for both the Form and its participants, they must have something in common [Aristotle on Plato] |
| Full Idea: If there is the same Form for the Forms and for their participants, then they must have something in common. | |
| From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 991a |
| 563 | If gods are like men, they are just eternal men; similarly, Forms must differ from particulars [Aristotle on Plato] |
| Full Idea: We say there is the form of man, horse and health, but nothing else, making the same mistake as those who say that there are gods but that they are in the form of men. They just posit eternal men, and here we are not positing forms but eternal sensibles. | |
| From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 997b |
| 557 | A Form is a cause of things only in the way that white mixed with white is a cause [Aristotle on Plato] |
| Full Idea: A Form is a cause of things only in the way that white mixed with white is a cause. | |
| From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 991a |
| 565 | The Forms cannot be changeless if they are in changing things [Aristotle on Plato] |
| Full Idea: The Forms could not be changeless if they were in changing things. | |
| From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 998a |
| 9607 | The greatest discovery in human thought is Plato's discovery of abstract objects [Brown,JR on Plato] |
| Full Idea: The greatest discovery in the history of human thought is Plato's discovery of abstract objects. | |
| From: comment on Plato (works [c.375 BCE]) by James Robert Brown - Philosophy of Mathematics Ch. 2 | |
| A reaction: Compare Idea 2860! Given the diametrically opposed views, it is clearly likely that Plato's central view is the most important idea in the history of human thought, even if it is wrong. |
| 13263 | We can grasp whole things in science, because they have a mathematics and a teleology [Plato, by Koslicki] |
| Full Idea: Due to the mathematical nature of structure and the teleological cause underlying the creation of Platonic wholes, these wholes are intelligible, and are in fact the proper objects of science. | |
| From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.3 | |
| A reaction: I like this idea, because it pays attention to the connection between how we conceive objects to be, and how we are able to think about objects. Only examining these two together enables us to grasp metaphysics. |
| 13261 | Plato sees an object's structure as expressible in mathematics [Plato, by Koslicki] |
| Full Idea: The 'structure' of an object tends to be characterised by Plato as something that is mathematically expressible. | |
| From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.3 | |
| A reaction: This seems to be pure Pythagoreanism (see Idea 644). Plato is pursuing Pythagoras's research programme, of trying to find mathematics buried in every aspect of reality. |
| 13265 | Plato was less concerned than Aristotle with the source of unity in a complex object [Plato, by Koslicki] |
| Full Idea: Plato was less concerned than Aristotle with the project of how to account, in completely general terms, for the source of unity within a mereologically complex object. | |
| From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.5 | |
| A reaction: Plato seems to have simply asserted that some sort of harmony held things together. Aristotles puts the forms [eidos] within objects, rather than external, so he has to give a fuller account of what is going on in an object. He never managed it! |
| 593 | Plato's holds that there are three substances: Forms, mathematical entities, and perceptible bodies [Plato, by Aristotle] |
| Full Idea: Plato's doctrine was that the Forms and mathematicals are two substances and that the third substance is that of perceptible bodies. | |
| From: report of Plato (works [c.375 BCE]) by Aristotle - Metaphysics 1028b |
| 13260 | Plato says wholes are either containers, or they're atomic, or they don't exist [Plato, by Koslicki] |
| Full Idea: Plato considers a 'container' model for wholes (which are disjoint from their parts) [Parm 144e3-], and a 'nihilist' model, in which only wholes are mereological atoms, and a 'bare pluralities' view, in which wholes are not really one at all. | |
| From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.2 | |
| A reaction: [She cites Verity Harte for this analysis of Plato] The fourth, and best, seems to be that wholes are parts which fall under some unifying force or structure or principle. |
| 11237 | Only universals have essence [Plato, by Politis] |
| Full Idea: Plato argues that only universals have essence. | |
| From: report of Plato (works [c.375 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.4 |
| 11238 | Plato and Aristotle take essence to make a thing what it is [Plato, by Politis] |
| Full Idea: Plato and Aristotle have a shared general conception of essence: the essence of a thing is what that thing is simply in virtue of itself and in virtue of being the very thing it is. It answers the question 'What is this very thing?' | |
| From: report of Plato (works [c.375 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.4 |
| 17085 | A good explanation totally rules out the opposite explanation (so Forms are required) [Plato, by Ruben] |
| Full Idea: For Plato, an acceptable explanation is one such that there is no possibility of there being the opposite explanation at all, and he thought that only explanations in terms of the Forms, but never physical explanations, could meet this requirement. | |
| From: report of Plato (works [c.375 BCE]) by David-Hillel Ruben - Explaining Explanation Ch 2 | |
| A reaction: [Republic 436c is cited] |
| 5879 | The soul is the heart, or blood in the heart, or part of the brain, of something living in heart or brain, or breath [Cicero] |
| Full Idea: Some think the soul is the heart; Empedocles holds that the soul is blood in the heart; others said one part of the brain claimed the primacy of soul; others say the heart or brain are habitations of the soul; while others identify soul and breath. | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], I.ix.17-19) | |
| A reaction: A nice survey of views. Note that many of them identify the psuché/anima with physical parts of the body; only the fourth option seems to be dualist. This is despite the contemptuous response to Democritus' atomist theory of soul. |
| 5884 | How can one mind perceive so many dissimilar sensations? [Cicero] |
| Full Idea: Why is it that, using the same mind, we have perception of things so utterly unlike as colour, taste, heat, smell and sound? | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], I.xx.47) | |
| A reaction: This leaves us with the 'binding problem', of how the dissimilar sensations are pulled together into one field of experience. It is a nice simple objection, though, to anyone who simplistically claims that the mind is self-evidently unified. |
| 5887 | The soul has a single nature, so it cannot be divided, and hence it cannot perish [Cicero] |
| Full Idea: In souls there is no mingling of ingredients, nothing of two-fold nature, so it is impossible for the soul to be divided; impossible, therefore, for it to perish either; for perishing is like the separation of parts which were maintained in union. | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], I.xxix.71) | |
| A reaction: Cicero knows he is pushing his luck in asserting that perishing is a sort of division. Why can't something be there one moment and gone the next? He appears to be in close agreement with Descartes about being a 'thinking thing'. |
| 5886 | Like the eye, the soul has no power to see itself, but sees other things [Cicero] |
| Full Idea: The soul has not the power of itself to see itself, but, like the eye, the soul, though it does not see itself, yet discerns other things. | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], I.xxvii) | |
| A reaction: The soul is a complex item which contributes many layers of interpretation to what it sees, so there is scope for parts of the soul seeing other parts. Somewhere in the middle Cicero seems to be right - there is an elusive something we can't get at. |
| 5885 | Souls contain no properties of elements, and elements contain no properties of souls [Cicero] |
| Full Idea: No beginnings of souls can be found on earth; there is no combination in souls that could be born from earth, nothing that partakes of moist or airy or fiery; for in those elements there is nothing to possess the power of memory, thought, or reflection. | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], I.xxvi.66) | |
| A reaction: Interesting, but I think magnetism is an instructive analogy, which has weird properties which we never perceive in elements (though it is there, buried deep - suggesting panpsychism). Cicero would be disconcerted to find that fire isn't an element. |
| 1651 | Plato wanted to somehow control and purify the passions [Vlastos on Plato] |
| Full Idea: Plato put high on his agenda a project which did not figure in Socrates' programme at all: the hygienic conditioning of the passions. This cannot be an intellectual process, as argument cannot touch them. | |
| From: comment on Plato (works [c.375 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.88 | |
| A reaction: This is the standard traditional view of any thinker who exaggerates the importance and potential of reason in our lives. |
| 3324 | Plato's whole philosophy may be based on being duped by reification - a figure of speech [Benardete,JA on Plato] |
| Full Idea: Plato is liable to the charge of having been duped by a figure of speech, albeit the most profound of all, the trope of reification. | |
| From: comment on Plato (works [c.375 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.12 | |
| A reaction: That might be a plausible account if his view was ridiculous, but given how many powerful friends Plato has, especially in the philosophy of mathematics, we should assume he was cleverer than that. |
| 7503 | Plato never refers to examining the conscience [Plato, by Foucault] |
| Full Idea: Plato never speaks of the examination of conscience - never! | |
| From: report of Plato (works [c.375 BCE]) by Michel Foucault - On the Genealogy of Ethics p.276 | |
| A reaction: Plato does imply some sort of self-evident direct knowledge about that nature of a healthy soul. Presumably the full-blown concept of conscience is something given from outside, from God. In 'Euthyphro', Plato asserts the primacy of morality (Idea 337). |
| 2173 | As religion and convention collapsed, Plato sought morals not just in knowledge, but in the soul [Williams,B on Plato] |
| Full Idea: Once gods and fate and social expectation were no longer there, Plato felt it necessary to discover ethics inside human nature, not just as ethical knowledge (Socrates' view), but in the structure of the soul. | |
| From: comment on Plato (works [c.375 BCE]) by Bernard Williams - Shame and Necessity II - p.43 | |
| A reaction: anti Charles Taylor |
| 9274 | Plato's legacy to European thought was the Good, the Beautiful and the True [Plato, by Gray] |
| Full Idea: Plato's legacy to European thought was a trio of capital letters - the Good, the Beautiful and the True. | |
| From: report of Plato (works [c.375 BCE]) by John Gray - Straw Dogs 2.8 | |
| A reaction: It seems to have been Baumgarten who turned this into a slogan (Idea 8117). Gray says these ideals are lethal, but I identify with them very strongly, and am quite happy to see the good life as an attempt to find the right balance between them. |
| 94 | Pleasure is better with the addition of intelligence, so pleasure is not the good [Plato, by Aristotle] |
| Full Idea: Plato says the life of pleasure is more desirable with the addition of intelligence, and if the combination is better, pleasure is not the good. | |
| From: report of Plato (works [c.375 BCE]) by Aristotle - Nicomachean Ethics 1172b27 | |
| A reaction: It is obvious why we like pleasure, but not why intelligence makes it 'better'. Maybe it is just because we enjoy intelligence? |
| 17947 | Plato decided that the virtuous and happy life was the philosophical life [Plato, by Nehamas] |
| Full Idea: Plato came to the conclusion that virtue and happiness consist in the life of philosophy itself. | |
| From: report of Plato (works [c.375 BCE]) by Alexander Nehamas - Eristic,Antilogic,Sophistic,Dialectic p.117 | |
| A reaction: This view is obviously ridiculous, because it largely excludes almost the entire human race, which sees philosophy as a cul-de-sac, even if it is good. But virtue and happiness need some serious thought. |
| 6015 | Plato, unusually, said that theoretical and practical wisdom are inseparable [Plato, by Kraut] |
| Full Idea: Two virtues that are ordinarily kept distinct - theoretical and practical wisdom - are joined by Plato; he thinks that neither one can be fully possessed unless it is combined with the other. | |
| From: report of Plato (works [c.375 BCE]) by Richard Kraut - Plato | |
| A reaction: I get the impression that this doctrine comes from Socrates, whose position is widely reported as 'intellectualist'. Aristotle certainly held the opposite view. |
| 5890 | We should not share the distress of others, but simply try to relieve it [Cicero] |
| Full Idea: We ought not to share distresses ourselves for the sake of others, but we ought to relieve others of their distress if we can. | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], IV.xxvi.56) | |
| A reaction: This strikes me as a sensible and balanced attitude. Some people, particularly in a Christian culture, urge that feeling strong and painful compassion for others is an intrinsic good, but the commonsense view is that that just increases human suffering. |
| 5894 | All men except philosophers fear poverty [Cicero] |
| Full Idea: All men are afraid of poverty, but not a single philosopher is so. | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], V.xxxi.88) | |
| A reaction: Not a thought which is encountered very often in modern philosophy journals. If a person is to be 'philosophical' in the way they live, calm endurance of the vicissitudes and hardships of life has to be a key prerequisite. |
| 21051 | Check your rationality by thinking of your opinion pronounced by the supreme court [Rawls] |
| Full Idea: To check whether we are following public reason we might ask: how would our argument strike us presented in the form of a supreme court opinion? | |
| From: John Rawls (Political Liberalism [1993], p.254), quoted by Michael J. Sandel - Justice: What's the right thing to do? 10 | |
| A reaction: A very nice practical implementation of Kantian universalisability. How would your opinion sound if it were written into a constitution? |
| 2912 | Plato is boring [Nietzsche on Plato] |
| Full Idea: Plato is boring. | |
| From: comment on Plato (works [c.375 BCE]) by Friedrich Nietzsche - Twilight of the Idols 9.2 |
| 21119 | Power is only legitimate if it is reasonable for free equal citizens to endorse the constitution [Rawls] |
| Full Idea: Exercise of political power is fully proper only when it is exercised in accordance with a constitution the essentials of which all citizens as free and equal may reasonably be expected to endorse in light of principles and ideals acceptable to reason. | |
| From: John Rawls (Political Liberalism [1993], p.217), quoted by Andrew Shorten - Contemporary Political Theory 02 | |
| A reaction: This is not the actual endorsement of Rousseau, or the tacit endorsement of Locke (by living there), but adds a Kantian appeal to a rational consensus, on which rational people should converge. Very Enlightenment. 'Hypothetical consent'. |
| 5895 | If one despises illiterate mechanics individually, they are not worth more collectively [Cicero] |
| Full Idea: Can anything be more foolish than to suppose that those, whom individually one despises as illiterate mechanics, are worth anything collectively? | |
| From: M. Tullius Cicero (Tusculan Disputations [c.44 BCE], V.xxxvi.104) | |
| A reaction: Aristotle disagrees (Idea 2823). In 1906 a huge number of people guessed the weight of a cow at a fair, and the average was within one pound of the truth. In our world the healthy workings of the group are warped by the mass media. |
| 1526 | Almost everyone except Plato thinks that time could not have been generated [Plato, by Aristotle] |
| Full Idea: With a single exception (Plato) everyone agrees about time - that it is not generated. Democritus says time is an obvious example of something not generated. | |
| From: report of Plato (works [c.375 BCE]) by Aristotle - Physics 251b14 |