11 ideas
23326 | In the third century Stoicism died out, replaced by Platonism, with Aristotelian ethics [Frede,M] |
Full Idea: By the second century CE Aristotelianism and Platonism had begun to eclipse Stoicism, and by the end of the third century Stoicism had no followers. All philosophers now opted for some form of Platonism, but including Aristotle's ethical principles. | |
From: Michael Frede (A Free Will [1997], 04) | |
A reaction: The idea that Aristotelian ethics dominated that period is new to me. Stoic influence remained strong in Augustine, and hence in Christianity. |
23335 | In late antiquity nearly all philosophers were monotheists [Frede,M] |
Full Idea: I am inclined to think that almost all philosophers in late antiquity were monotheists. | |
From: Michael Frede (A Free Will [1997], 08) | |
A reaction: I'm not sure when late antiquity begins, in this remark. Maybe as early as 100 CE. Epictetus talks of Zeus as if he is supreme. |
20752 | For man, being is not what he is, but what he is going to be [Ortega y Gassett] |
Full Idea: Being consists not in what it is already, but in what it is not yet, a being that consists in not-yet-being. Everything else in the world is what it is….Man is the entity that makes himself….He has to determine what he is going to be. | |
From: José Ortega y Gassett (Toward a Philosophy of History [1941], p.112,201-2), quoted by Kevin Aho - Existentialism: an introduction 4 'Problem' | |
A reaction: [p.112 and 201-2] This seems to be Ortega y Gasset's spin on Heidegger's concept, by adding a temporal dimension to it. |
23333 | The idea of free will achieved universal acceptance because of Christianity [Frede,M] |
Full Idea: There is no doubt that the notion of a free will found almost universal acceptance owing to the influence of Christianity. | |
From: Michael Frede (A Free Will [1997], 07) | |
A reaction: This is presumably because a free will not only elevates us above the animals, qualifying us for immortality, but also gives us absolute and ultimate responsibility for our lives, which thus justifies either salvation or damnation. |
23337 | The Stoics needed free will, to allow human choices in a divinely providential cosmos [Frede,M] |
Full Idea: The Stoics said that everything happens according to a divine providential plan, so they had to explain how this was compatible with human choices. They tried to do this with their doctrine of freedom and a free will. | |
From: Michael Frede (A Free Will [1997], 10) | |
A reaction: Epictetus made our ability to choose central to moral life, so he particularly needed (and thus created, it seems) this doctrine. |
23334 | For Christians man has free will by creation in God's image (as in Genesis) [Frede,M] |
Full Idea: The Christian view, following Genesis, is that man is created in the image of God, and this is understood as crucially involving the idea that man has a free will in the image of God's will. | |
From: Michael Frede (A Free Will [1997], 08) | |
A reaction: The idea of free will evidently originated with Epictetus, but was taken up by Christians because it fitted doctrinal needs. Even Epictetus saw free will as originating in Zeus. |
23336 | There is no will for Plato or Aristotle, because actions come directly from perception of what is good [Frede,M] |
Full Idea: Plato and Aristotle do not have a notion of a will, since for them a willing, a desire of reason, is a direct result of one's cognitive state: once one sees something to be good, one will it. | |
From: Michael Frede (A Free Will [1997], 09) | |
A reaction: The point is that their decisions are 'direct', whereas the will introduces the concept of a final arbiter which weighs up the desires, reasons and drives. The historical steps were first the meta-choosing, then the will as entity, then the will as free. |
20756 | Instead of having a nature, man only has a history [Ortega y Gassett] |
Full Idea: Man lives in view of the past. Man, in a word, has no nature; what he has is history. Expressed differently: what nature is to things, history is to man. | |
From: José Ortega y Gassett (Toward a Philosophy of History [1941], p.217), quoted by Kevin Aho - Existentialism: an introduction 5 'Situated' | |
A reaction: Makes explicit the existentialist denial of human nature. The foundation of ethics can only be total freedom, to choose both yourself and your actions. What is inescapable is the social and culture contexts. What is the role of the 'history'? |
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. |
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. |
23313 | The Gnostic demiurge (creator) is deluded, and doesn't care about us [Frede,M] |
Full Idea: The Gnostics thought the demiurge or creator pursues its own interests without regard for what this does to us, a being lacking in wisdom and goodness, as seen by its deluding itself into thinking that it is God, and demanding worship. | |
From: Michael Frede (A Free Will [1997], Intro) | |
A reaction: Frede mentions Irenaeus as a source of this view. The idea that the Great Being doesn't care about us seems a fairly accurate observation. |