10 ideas
12302 | Definitions formed an abstract hierarchy for Aristotle, as sets do for us [Fine,K] |
Full Idea: For us it is sets which constitute the most natural example of a hierarchical structure within the abstract realm; but for Aristotle it would have been definitions, via their natural division into genus and differentia. | |
From: Kit Fine (Aristotle on Matter [1992], §1 n4) | |
A reaction: I suppose everyone who thinks about reality in abstraction ends up with a hierarchy. Compare the hierarchy of angelic hosts, or Greek gods. Could we get back to the Aristotelian view, instead of sets, which are out of control at the top end? |
14266 | Aristotle sees hierarchies in definitions using genus and differentia (as we see them in sets) [Fine,K] |
Full Idea: For us, sets constitute the most natural example of a hierarchical structure within the abstract realm. But for Aristotle it would have been definitions, via their natural division into genus and differentia. | |
From: Kit Fine (Aristotle on Matter [1992], 1 n4) | |
A reaction: Genus and differentia are only part of the story in Aristotle, and this remarks strikes me as perceptive. It is precisely the mapping of the explanatory hierarchy which Aristotle seeks in a good definition. |
14268 | Maybe bottom-up grounding shows constitution, and top-down grounding shows essence [Fine,K] |
Full Idea: It may be that the two forms of grounding have a different source; the one from the bottom up is required for the constitution of the thing to be intelligible; the one from the top down is required for the essence of the thing to be intelligible. | |
From: Kit Fine (Aristotle on Matter [1992], 2) | |
A reaction: [He cites Aristotle Met. 1019a8-10 in support] Close reading of Fine would be needed to elucidate this properly, but it is a suggestive line of thought about how we should approach grounding. |
14267 | There is no distinctive idea of constitution, because you can't say constitution begins and ends [Fine,K] |
Full Idea: If the parts of a body can constitute a man, then why should men not constitute a family? Why draw the line at the level of the man? ...Thus the idea of a distinctive notion of constitution, terminating in concrete substances, should be given up. | |
From: Kit Fine (Aristotle on Matter [1992], 1) | |
A reaction: This is in the context of Aristotle, but Fine's view seems to apply to Rudder Baker's distinctive approach. |
14264 | Is there a plausible Aristotelian notion of constitution, applicable to both physical and non-physical? [Fine,K] |
Full Idea: There is a question of whether there is a viable conception of constitution of the sort Aristotle supposes, one which is uniformly applicable to physical and non-physical objects alike, and which is capable of hierarchical application. | |
From: Kit Fine (Aristotle on Matter [1992], 1) | |
A reaction: This is part of an explication of Aristotle's 'matter' [hule], which might be better translated as 'ingredients', which would fit non-physical things quite well. |
5121 | Basing ethics on flourishing makes it consequentialist, as actions are judged by contributing to it [Harman] |
Full Idea: Basing ethics on human flourishing tends towards utilitarianism or consequentialism; actions, character traits, laws, and so on are to be assessed with reference to their contributions to human flourishing. | |
From: Gilbert Harman (Human Flourishing, Ethics and Liberty [1983], 9.2.2) | |
A reaction: This raises the question of whether only virtue can contribute to flourishing, or whether a bit of vice might be helpful. This problem presumably pushed the Stoics to say that virtue itself is the good, rather than the resulting flourishing. |
5120 | What counts as 'flourishing' must be relative to various sets of values [Harman] |
Full Idea: If we base our ethics on human flourishing, one implication would seem to be moral relativism, since what counts as 'flourishing' seems inevitably relative to one or other set of values. | |
From: Gilbert Harman (Human Flourishing, Ethics and Liberty [1983], 9.2.1) | |
A reaction: This remark seems to make the relativist assumption that all value systems are equal. For Aristotle, flourishing is no more relative than health is. No one can assert that illness has an intrinsically high value in human life. |
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. |
14265 | The components of abstract definitions could play the same role as matter for physical objects [Fine,K] |
Full Idea: If one considers Aristotle's standard example of a definition, then it is plausible that its defining terms ('plane figure' in the case of a circle) should be constitutive of it in the same general way as physical matter constitutes something physical. | |
From: Kit Fine (Aristotle on Matter [1992], 1) | |
A reaction: It strikes me that an appropriate translation for the Greek 'hule' might be the English 'ingredients', since Fine seems to be right about the broad application of hule in Aristotle. |
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. |