82 ideas
15447 | We shouldn't always follow where the argument leads! [Lewis on Plato] |
Full Idea: There comes a time not to go on following where the argument leads! | |
From: comment on Plato (The Laws [c.348 BCE], 667b) by David Lewis - Against Structural Universals 'Variant' | |
A reaction: Lewis is a fine one to talk, since he follows argument that take him past innumerable incredulous stares of onlookers. |
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) |
243 | It is foolish to quarrel with the mind's own reasoning processes [Plato] |
Full Idea: When the soul quarrels with knowledge or opinion or reason, its natural ruling principles, you have there what I call 'folly'. | |
From: Plato (The Laws [c.348 BCE], 689b) |
241 | We ought to follow where the argument leads us [Plato] |
Full Idea: We ought to follow where the argument leads us. | |
From: Plato (The Laws [c.348 BCE], 667a) |
21264 | Mortals are incapable of being fully rational [Plato] |
Full Idea: We mustn't assume that mortal eyes will ever be able to look upon reason and get to know it adequately. | |
From: Plato (The Laws [c.348 BCE], 897d) | |
A reaction: This is in the context of the rational control of the whole Cosmos. I presume Plato would be flabbergasted by the findings of recent physics and cosmology. Did Kant believe that he was being completely rational about ethics? |
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. |
251 | Truth has the supreme value, for both gods and men [Plato] |
Full Idea: Truth heads the list of all things good, for gods and men alike. | |
From: Plato (The Laws [c.348 BCE], 730c) |
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'. |
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. |
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. |
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. |
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) |
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) |
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) |
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) |
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) |
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. |
21259 | To grasp a thing we need its name, its definition, and what it really is [Plato] |
Full Idea: There are three elements in any given thing: the first is what the object actually is, the second is the definition of this, and the third is the name. | |
From: Plato (The Laws [c.348 BCE], 895d) | |
A reaction: I take the importance of this to be its distinction between what it is, and the definition of what it is. Aristotle maintains this distinction, but some modern Aristotelians seem to get the confused. Plato worried a lot more about names than we do. |
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. |
19569 | We have a basic epistemic duty to believe truth and avoid error [Chisholm, by Kvanvig] |
Full Idea: Chisholm says our fundamental epistemic duties arise from the fundamental duty to (do one's best to) believe the truth and avoid error. | |
From: report of Roderick Chisholm (Theory of Knowledge (2nd ed 1977) [1966]) by Jonathan Kvanvig - Truth is not the Primary Epistemic Goal 'Epistemic' | |
A reaction: Since it strikes me as impossible to perceive something as being true, and yet still not believe it (except in moments of shock), I don't see why we need to introduce dubious claims about 'duty' here. Stupidity isn't a failure of duty. |
21260 | Soul is what is defined by 'self-generating motion' [Plato] |
Full Idea: The entity which we call 'soul' is precisely that which is defined by the expression 'self-generating motion'. | |
From: Plato (The Laws [c.348 BCE], 896a) | |
A reaction: We may suspect that he defines soul in this way for a particular context, aimed at proving the existence of a First Mover. He must think there is more to soul than the generation of movement. |
276 | My individuality is my soul, which carries my body around [Plato] |
Full Idea: While I am alive I have nothing to thank for my individuality except my soul, whereas my body is just the likeness that I carry around with me. | |
From: Plato (The Laws [c.348 BCE], 959a) |
249 | People who value beauty above virtue insult the soul by placing the body above it [Plato] |
Full Idea: When a man values beauty above virtue, the disrespect he shows his soul is total and fundamental, because he argues that the body is more to be honoured than the soul. | |
From: Plato (The Laws [c.348 BCE], 727e) |
265 | An action is only just if it is performed by someone with a just character and outlook [Plato] |
Full Idea: The description 'just' is applicable only to the benefit conferred or injury inflicted by someone with a just character and outlook. | |
From: Plato (The Laws [c.348 BCE], 862b) | |
A reaction: How should we describe the occasional administering of good justice by a generally wicked judge. Greeks focus on character, but moderns focus on actions. |
269 | Attempted murder is like real murder, but we should respect the luck which avoided total ruin [Plato] |
Full Idea: An attempted murder should be treated like a successful one, but with respect shown for the luck which saved him from total ruin. | |
From: Plato (The Laws [c.348 BCE], 877a) | |
A reaction: The earliest reference to moral luck, I think. 'Repect' sounds vague, but it is asking judges to 'take it into consideration', which is quite practical. Attempted murderers are just as dangerous. |
240 | It would be strange if the gods rewarded those who experienced the most pleasure in life [Plato] |
Full Idea: It would be strange if the gods gave the greatest rewards in heaven to those who led the most pleasant life, rather than the most just. | |
From: Plato (The Laws [c.348 BCE], 662c) | |
A reaction: All of philosophy is just footnotes to Plato.... See Idea 1454. |
264 | The conquest of pleasure is the noblest victory of all [Plato] |
Full Idea: The conquest of pleasure is the noblest victory of all. | |
From: Plato (The Laws [c.348 BCE], 840c) | |
A reaction: Plato's puritanical streak. Even Aristotle doesn't agree with this. Self-control does not imply conquest of pleasure. Has a good professional wine taster conquered pleasure? |
263 | The only worthwhile life is one devoted to physical and moral perfection [Plato] |
Full Idea: A life devoted to every physical perfection and every moral virtue is the only life worth the name. | |
From: Plato (The Laws [c.348 BCE], 807c) |
4332 | Virtue is a concord of reason and emotion, with pleasure and pain trained to correct ends [Plato] |
Full Idea: Virtue is the general concord of reason and emotion, but there is one key element, which is the correct formation of our feelings of pleasure and pain, which makes us hate what we ought to hate, and love what we ought to love. | |
From: Plato (The Laws [c.348 BCE], 653c) | |
A reaction: An important truth, taken up by Aristotle. To see another person humiliated gives some people pleasure and other people pain. |
248 | A serious desire for moral excellence is very rare indeed [Plato] |
Full Idea: People who are anxious to attain moral excellence with all possible speed are pretty thin on the ground. | |
From: Plato (The Laws [c.348 BCE], 718e) |
253 | Every crime is the result of excessive self-love [Plato] |
Full Idea: The cause of each and every crime we commit is precisely this excessive love of ourselves. | |
From: Plato (The Laws [c.348 BCE], 731e) |
235 | Virtue is the aim of all laws [Plato] |
Full Idea: Virtue is the aim of the laws the legislator lays down. | |
From: Plato (The Laws [c.348 BCE], 631a) |
277 | The Guardians must aim to discover the common element in the four cardinal virtues [Plato] |
Full Idea: The guardians of the state should aim to get an exact idea of the common element in all the four virtues. | |
From: Plato (The Laws [c.348 BCE], 965d) |
254 | Excessive laughter and tears must be avoided [Plato] |
Full Idea: Excessive laughter and tears must be avoided. | |
From: Plato (The Laws [c.348 BCE], 732c) |
266 | Injustice is the mastery of the soul by bad feelings, even if they do not lead to harm [Plato] |
Full Idea: My general description of injustice is this: the mastery of the soul by anger, fear, pleasure, pain, envy and desires, whether they lead to actual damage or not. | |
From: Plato (The Laws [c.348 BCE], 863e) |
242 | The best people are produced where there is no excess of wealth or poverty [Plato] |
Full Idea: The community in which neither wealth nor poverty exists will produce the finest characters. | |
From: Plato (The Laws [c.348 BCE], 679b) |
256 | Virtue and great wealth are incompatible [Plato] |
Full Idea: Virtue and great wealth are quite incompatible. | |
From: Plato (The Laws [c.348 BCE], 742e) |
245 | Totalitarian states destroy friendships and community spirit [Plato] |
Full Idea: Excessively authoritarian government destroys all friendship and community of spirit in the state. | |
From: Plato (The Laws [c.348 BCE], 697d) |
239 | Education in virtue produces citizens who are active but obedient [Plato] |
Full Idea: Education in virtue produces a keen desire to become a perfect citizen who knows how to rule and be ruled as justice demands. | |
From: Plato (The Laws [c.348 BCE], 643e) |
1402 | Friendship is impossible between master and slave, even if they are made equal [Plato] |
Full Idea: Even if you proclaim that a master and a slave shall have equal status, friendship between them is inherently impossible. | |
From: Plato (The Laws [c.348 BCE], 757a) |
262 | Men and women should qualify equally for honours on merit [Plato] |
Full Idea: Men and women who have shown conspicuous merit should qualify for all honours without distinction of sex. | |
From: Plato (The Laws [c.348 BCE], 802a) |
236 | Sound laws achieve the happiness of those who observe them [Plato] |
Full Idea: Sound laws achieve the happiness of those who observe them. | |
From: Plato (The Laws [c.348 BCE], 631b) |
259 | Justice is granting the equality which unequals deserve [Plato] |
Full Idea: Justice consists of granting the 'equality' which unequals deserve to get. | |
From: Plato (The Laws [c.348 BCE], 757d) | |
A reaction: Beautifully simple, and hard to improve on. It shows the close link between equality and justice, but shows why they are not the same. The main debate about justice concerns the criteria for 'deserving'. |
257 | Mathematics has the widest application of any subject on the curriculum [Plato] |
Full Idea: For domestic and public purposes, and all professional skills, no branch of a child's education has as big a range of applications as mathematics. | |
From: Plato (The Laws [c.348 BCE], 747a) |
260 | Control of education is the key office of state, and should go to the best citizen [Plato] |
Full Idea: The Minister of Education is by far the most important of all the supreme offices of the state; the best all-round citizen in the state should be appointed. | |
From: Plato (The Laws [c.348 BCE], 765e) |
238 | Children's games should channel their pleasures into adult activity [Plato] |
Full Idea: We should use children's games to channel their pleasures and desires towards activities in which they will have to engage when they are adult. | |
From: Plato (The Laws [c.348 BCE], 643c) |
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) |
250 | The best way to educate the young is not to rebuke them, but to set a good example [Plato] |
Full Idea: The best way to educate the younger generation (as well as yourself) is not to rebuke them but patently to practise all your life what you preach to others. | |
From: Plato (The Laws [c.348 BCE], 729c) |
4331 | Education is channelling a child's feelings into the right course before it understands why [Plato] |
Full Idea: I call 'education' the initial acquisition of virtue by the child, when the feelings of pleasure and affection, pain and hatred, are channelled in the right courses before he can understand the reason why. | |
From: Plato (The Laws [c.348 BCE], 653b) | |
A reaction: A precursor of Aristotle's view (Ethics 1104b11). A profound, simple and important insight. |
275 | Creation is not for you; you exist for the sake of creation [Plato] |
Full Idea: Creation is not for your benefit; you exist for the sake of the universe. | |
From: Plato (The Laws [c.348 BCE], 903c) |
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. |
273 | Movement is transmitted through everything, and it must have started with self-generated motion [Plato] |
Full Idea: Motion is transmitted to innumerable things, and this must spring from some initial principle, which must be the change effected by self-generated motion. | |
From: Plato (The Laws [c.348 BCE], 895a) |
8004 | In 'The Laws', to obey the law is to be obey god [Plato, by MacIntyre] |
Full Idea: The divine is important in 'The Laws' because it is identified with law; to be obedient before the law is to be obedient before god. | |
From: report of Plato (The Laws [c.348 BCE]) by Alasdair MacIntyre - A Short History of Ethics Ch.6 | |
A reaction: Christian conservativism in a nutshell. Plato is rejecting his view in Euthyphro that piety (etc.) must precede the will of the gods. The obvious problem is bad laws, made by corrupt rulers. |
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) |
21261 | Self-moving soul has to be the oldest thing there is [Plato] |
Full Idea: Soul, being the source of motion, is the most ancient thing there is. | |
From: Plato (The Laws [c.348 BCE], 896b) | |
A reaction: Plato seems to assume that the First Mover must still exist, which doesn't follow from anything in the argument. The First Pusher could be dead before the last domino falls. Why can't activity be the default state of everything? |
21258 | The only possible beginning for the endless motions of reality is something self-generated [Plato] |
Full Idea: When the motion in reality is transmitted to thousands of things one after another, the entire sequence of their movements must surely spring from some initial principle, which can hardly be anything except the change effected by self-generated motion. | |
From: Plato (The Laws [c.348 BCE], 895a) | |
A reaction: This gives a domino picture of reality, with all of reality responding inertly to a first kick. Much better is to see self-generated motion in the active qualities of all matter, as seen in the sea of virtual subatomic particles at the smallest level. |
21257 | Self-generating motion is clearly superior to all other kinds of motion [Plato] |
Full Idea: We can't resist the conclusion that the motion which can generate itself is infinitely superior, and all the others are inferior to it. | |
From: Plato (The Laws [c.348 BCE], 894d) | |
A reaction: Who said you can't get values from facts! Not that the argument depends on superiority. There could be an inferior First Mover, as a bus driver is subservient to the passengers, or (my favourite) a head teacher is inferior to the pupils. |
274 | Soul must be the cause of all the opposites, such as good and evil or beauty and ugliness [Plato] |
Full Idea: Soul must be cause of good and evil, beauty and ugliness, justice and injustice, and all the opposites. | |
From: Plato (The Laws [c.348 BCE], 896d) |
21263 | If all the motions of nature reflect calculations of reason, then the best kind of soul must direct it [Plato] |
Full Idea: If the movement of the heavens and all that is in them reflects the motion and revolution and calculation of reason ...then clearly we have to admit that it is the best kind of soul that cares for the entire universe and directs it along the best path. | |
From: Plato (The Laws [c.348 BCE], 897c) | |
A reaction: Most of this passage reflects the cosmological argument - that without some initiating source natural events could not occur - but this slides into the design argument. So who designed mud (which is too inferior to have a Form)? |
278 | If astronomical movements are seen as necessary instead of by divine will, this leads to atheism [Plato] |
Full Idea: If a man studying astronomy sees events apparently happening by necessity rather than being directed by the intention of a benevolent will, he will turn into an atheist. | |
From: Plato (The Laws [c.348 BCE], 967a) |
21265 | The heavens must be full of gods, controlling nature either externally or from within [Plato] |
Full Idea: A soul or souls have been shown to be cause of all the phenomena, and whether it is by their living presence in matter that they direct all the heavens, or by some other means, we insist that these souls are gods. So 'everything is full of gods'. | |
From: Plato (The Laws [c.348 BCE], 899b) | |
A reaction: This seems to have little to do with the pagan gods on Olympus. It is also notably not monotheistic. It is somewhere between animism and panpsychism. Does he think the rivers and woods contain gods? Probably not. Just the orderly heavens. |
21262 | There must be at least two souls controlling the cosmos, one doing good, the other the opposite [Plato] |
Full Idea: There must be more than one soul (not fewer than two) controlling movement and the heavens: that which does good, and that which has the opposite capacity. | |
From: Plato (The Laws [c.348 BCE], 896e) | |
A reaction: [Wording compressed - as often with the dialogues] This idea of controlling opposites is found in Empedocles. Presumably this good soul defers to the Form of the Good, as implied by the Euthyphro Question. |