9 ideas
4187 | 'There is nothing without a reason why it should be rather than not be' (a generalisation of 'Why?') [Schopenhauer] |
Full Idea: The Principle may be stated as 'There is nothing without a reason why it should be rather than not be', which is a generalisation of the assumption which justifies the question 'Why?', which is the mother of all science. | |
From: Arthur Schopenhauer (Abstract of 'The Fourfold Root' [1813], Ch.I) | |
A reaction: This faith is the core of philosophy, to be maintained against all defeatists like Wittgenstein and Colin McGinn. Reality must be rational, or we wouldn't be here to think about it. (Maybe!) |
4192 | All necessity arises from causation, which is conditioned; there is no absolute or unconditioned necessity [Schopenhauer] |
Full Idea: Necessity has no meaning other than the irresistible sequence of the effect where the cause is given. All necessity is thus conditioned, and absolute or unconditioned necessity is a contradiction in terms. | |
From: Arthur Schopenhauer (Abstract of 'The Fourfold Root' [1813], Ch.VIII) | |
A reaction: I.e. there is only natural necessity, and no such thing as metaphysical necessity. But what about logical necessity(e.g. 2+3=5)? I think there may be metaphysical necessity, but we can't know much about it, and we are over-confident in assessing it. |
4190 | All understanding is an immediate apprehension of the causal relation [Schopenhauer] |
Full Idea: All understanding is an immediate apprehension of the causal relation. | |
From: Arthur Schopenhauer (Abstract of 'The Fourfold Root' [1813], Ch.IV) | |
A reaction: Based, I take it, on Hume. Presumably he means a posteriori understanding, as it hardly fits an understanding of arithmetic. Understanding needs more than just causation. What aspects of causation? |
4191 | What we know in ourselves is not a knower but a will [Schopenhauer] |
Full Idea: What we know in ourselves is never what knows, but what wills, the will. | |
From: Arthur Schopenhauer (Abstract of 'The Fourfold Root' [1813], Ch.VII) | |
A reaction: An interesting slant on Hume's scepticism about personal identity. Hume was hunting for a thing-which-experiences. If he had sought his will, he might have spotted it. |
21368 | The knot of the world is the use of 'I' to refer to both willing and knowing [Schopenhauer] |
Full Idea: The identity of the subject of willing with that of knowing by virtue whereof ...the word 'I' includes and indicates both, is the knot of the world, and hence inexplicable. | |
From: Arthur Schopenhauer (Abstract of 'The Fourfold Root' [1813], p.211-2), quoted by Christopher Janaway - Schopenhauer 4 'Self' | |
A reaction: I'm struggling to see this as a deep mystery. If we look objectively at animals and ask 'what is their brain for?' the answer seems obvious. This may be a case of everything looking mysterious after a philosopher has stared at it for a while. |
6382 | The 'grain problem' says physical objects are granular, where sensations appear not to be [Sellars, by Polger] |
Full Idea: Sellars' Grain Problem contended that it was a problem for materialism that physical objects have a granularity whereas sensations are homogeneous and without grain. | |
From: report of Wilfrid Sellars (Empiricism and the Philosophy of Mind [1956], Ch. n22) by Thomas W. Polger - Natural Minds Ch.1 n22 | |
A reaction: This doesn't strike me as a serious problem. I assume that my sensations are granular, but at a level too fine for me to introspect. There are three hundred trillion connections in the brain (Idea 2952), a lot of them involved in sensations. |
13304 | Learned men gain more in one day than others do in a lifetime [Posidonius] |
Full Idea: In a single day there lies open to men of learning more than there ever does to the unenlightened in the longest of lifetimes. | |
From: Posidonius (fragments/reports [c.95 BCE]), quoted by Seneca the Younger - Letters from a Stoic 078 | |
A reaction: These remarks endorsing the infinite superiority of the educated to the uneducated seem to have been popular in late antiquity. It tends to be the religions which discourage great learning, especially in their emphasis on a single book. |
4189 | Time may be defined as the possibility of mutually exclusive conditions of the same thing [Schopenhauer] |
Full Idea: Time may be defined as the possibility of mutually exclusive conditions of the same thing. | |
From: Arthur Schopenhauer (Abstract of 'The Fourfold Root' [1813], Ch.IV) | |
A reaction: An off-beat philosophical view of the question. Sounds more like a consequence of time than its essential nature. |
20820 | Time is an interval of motion, or the measure of speed [Posidonius, by Stobaeus] |
Full Idea: Posidonius defined time thus: it is an interval of motion, or the measure of speed and slowness. | |
From: report of Posidonius (fragments/reports [c.95 BCE]) by John Stobaeus - Anthology 1.08.42 | |
A reaction: Hm. Can we define motion or speed without alluding to time? Looks like we have to define them as a conjoined pair, which means we cannot fully understand either of them. |