34 ideas
| 20455 | Philosophy really got started as the rival mode of discourse to tragedy [Critchley] |
| Full Idea: The pre-Socratics are interesting, but philosophy really begins in drama; it's a competitive discourse to tragedy. Which is why Plato's 'Republic' excludes the poets: they're the competition; gotta get rid of them. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 6) | |
| A reaction: That's an interesting and novel perspective. So what was the 'discourse' of tragedy saying, and why did that provoke the new rival? Was it too fatalistic? |
| 3656 | The greatest good for a state is true philosophers [Descartes] |
| Full Idea: The greatest good which can exist in a state is to have true philosophers. | |
| From: René Descartes (Principles of Philosophy [1646], Pref) | |
| A reaction: …because they understand true reality, especially the Good. |
| 20446 | Philosophy begins in disappointment, notably in religion and politics [Critchley] |
| Full Idea: I claim that philosophy begins in disappointment, and there are two forms of disappointment that interest me: religious and political disappointment | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 2) | |
| A reaction: You are only disappointed by reality if you expected something better. To be disappointed by the failures of religion strikes me as rather old-fashioned, which Critchley sort of admits. Given the size and tumult of modern states, politics isn't promising. |
| 20449 | Science gives us an excessively theoretical view of life [Critchley] |
| Full Idea: One of the problems with the scientific worldview is that it leads human beings to have an overwhelmingly theoretical relationship to the world. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 2) | |
| A reaction: Critchley is defending phenomenology, but this also supports its cousin, existentialism. I keep meeting bright elderly men who have immersed themselves in the study of science, and they seem very remote from the humanist culture I love. |
| 20448 | Phenomenology uncovers and redescribes the pre-theoretical layer of life [Critchley] |
| Full Idea: Phenomenology is a philosophical method that tries to uncover the pre-theoretical layer of human experience and redescribe it. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 2) | |
| A reaction: I would be delighted if someone could tell me what this means in practice. I have the impression of lots of talk about phenomenology, but not much doing of it. Clearly I must enquire further. |
| 16744 | All powers can be explained by obvious features like size, shape and motion of matter [Descartes] |
| Full Idea: There are no powers in stones and plants that are not so mysterious that they cannot be explained …from principles that are known to all and admitted by all, namely the shape, size, position, and motion of particles of matter. | |
| From: René Descartes (Principles of Philosophy [1646], IV.187), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 23.6 | |
| A reaction: This is an invocation of 'categorical' properties, against dispositions. I take this to be quite wrong. The explanation goes the other way. What supports the structures; what drives the motion; what initiates anything? |
| 5016 | Five universals: genus, species, difference, property, accident [Descartes] |
| Full Idea: The five commonly enumerated universals are: genus, species, difference, property and accident. | |
| From: René Descartes (Principles of Philosophy [1646], I.59) | |
| A reaction: Interestingly, this seems to be Descartes passing on his medieval Aristotelian inheritance, in which things are defined by placing them in a class, and then noting what distinguishes them within that class. |
| 5015 | A universal is a single idea applied to individual things that are similar to one another [Descartes] |
| Full Idea: Universals arise solely from the fact that we avail ourselves of one idea in order to think of all individual things that have a certain similitude. When we understand under the same name all the objects represented by this idea, that name is universal. | |
| From: René Descartes (Principles of Philosophy [1646], I.59) | |
| A reaction: Judging by the boldness of the pronouncement, it looks as if Descartes hasn't recognised the complexity of the problem. How do we spot a 'similarity', especially an abstraction like 'tool' or 'useful'? This sounds like Descartes trying to avoid Platonism. |
| 16630 | If we perceive an attribute, we infer the existence of some substance [Descartes] |
| Full Idea: Based on perceiving the presence of some attribute, we conclude there must also be present an existing thing or substance to which it can be attributed. | |
| From: René Descartes (Principles of Philosophy [1646], I.52), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 08.1 | |
| A reaction: A rainbow might be a tricky case. This illustrates the persistent belief in substances, even among philosophers who embraced the new corpuscular and mechanistic view of matter. |
| 5013 | A substance needs nothing else in order to exist [Descartes] |
| Full Idea: By substance we can understand nothing else than a thing which so exists that it needs no other thing in order to exist. | |
| From: René Descartes (Principles of Philosophy [1646], I.51) | |
| A reaction: Properties, of course, are the things which have dependent existence. Can properties be reduced to substances (e.g. by adopting a materialist theory of mind)? Note that Descartes does not think that substances depend on God for existence. |
| 16633 | A substance has one principal property which is its nature and essence [Descartes] |
| Full Idea: Each substance has one principal property that constitutes its nature and essence, to which all its other properties are referred. Extension in length, breadth, and depth constitutes the nature of corporeal substance; and thought of thinking substances. | |
| From: René Descartes (Principles of Philosophy [1646], I.53), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 08.3 | |
| A reaction: Property is likely to be 'propria', which is a property distinctive of some thing, not just any old modern property. This is quite a strikingly original view of the nature of essence. Descartes despised 'substantial forms'. |
| 3658 | Total doubt can't include your existence while doubting [Descartes] |
| Full Idea: He who decides to doubt everything cannot nevertheless doubt that he exists while he doubts. | |
| From: René Descartes (Principles of Philosophy [1646], Pref) |
| 5005 | I think, therefore I am, because for a thinking thing to not exist is a contradiction [Descartes] |
| Full Idea: There is a contradiction in conceiving that what thinks does not (at the same time as it thinks) exist. Hence this conclusion I think, therefore I am, is the first and most certain that occurs to one who philosophises in an orderly way. | |
| From: René Descartes (Principles of Philosophy [1646], I.07) | |
| A reaction: The classic statement of his argument. The significance here is that it seems to have the structure of an argument, as it involves 'philosophising', which leads to a 'contradiction', and hence to the famous conclusion. It is not just intuitive. |
| 5006 | 'Thought' is all our conscious awareness, including feeling as well as understanding [Descartes] |
| Full Idea: By the word 'thought' I understand everything we are conscious of as operating in us. And that is why not only understanding, willing, imagining, but also feeling, are here the same thing as thinking. | |
| From: René Descartes (Principles of Philosophy [1646], I.09) | |
| A reaction: There is a bit of tension here between Descartes' correct need to include feeling in thought for his Cogito argument, and his tendency to dismiss animal consciousness, on the grounds that they only sense things, and don't make judgements. |
| 5012 | 'Nothing comes from nothing' is an eternal truth found within the mind [Descartes] |
| Full Idea: The proposition 'nothing comes from nothing' is not to be considered as an existing thing, or the mode of a thing, but as a certain eternal truth which has its seat in our mind and is a common notion or axiom. | |
| From: René Descartes (Principles of Philosophy [1646], I.49) | |
| A reaction: There is a tension here, in his assertion that it is 'eternal', but 'not existing'. How does one distinguish an innate idea from an innate truth? 'Eternal' sounds like an external guarantee of truth, but being 'in our mind' sounds less reliable. |
| 5004 | We can know basic Principles without further knowledge, but not the other way round [Descartes] |
| Full Idea: It is on the Principles, or first causes, that the knowledge of other things depends, so the Principles can be known without these last, but the other things cannot reciprocally be known without the Principles. | |
| From: René Descartes (Principles of Philosophy [1646], Pref) | |
| A reaction: A particularly strong assertion of foundationalism, as it says that not only must the foundations exist, but also we must actually know them. This sounds false, as elementary knowledge then seems to require far too much sophistication. |
| 5014 | We can understand thinking occuring without imagination or sensation [Descartes] |
| Full Idea: We can understand thinking without imagination or sensation, as is quite clear to anyone who attends to the matter. | |
| From: René Descartes (Principles of Philosophy [1646], I.53) | |
| A reaction: We may certainly take it that Descartes means if it is understandable then it is logically possible. To believe that thinking could occur without imagination strikes me as an astonishing error. I take imagination to be more central than understanding. |
| 5017 | In thinking we shut ourselves off from other substances, showing our identity and separateness [Descartes] |
| Full Idea: Because each one of us understands what he thinks, and that in thinking he can shut himself off from every other substance, we may conclude that each of us is really distinct from every other thinking substance and from corporeal substance. | |
| From: René Descartes (Principles of Philosophy [1646], I.60) | |
| A reaction: This seems to be a novel argument which requires elucidation. I can 'shut myself off from every other substance'? If I shut myself off from thinking about food, does that mean hunger is not part of me? Or convince yourself that you don't have a brother? |
| 5010 | Our free will is so self-evident to us that it must be a basic innate idea [Descartes] |
| Full Idea: It is so evident that we are possessed of a free will that can give or withhold its assent, that this may be counted as one of the first and most common notions found innately in us. | |
| From: René Descartes (Principles of Philosophy [1646], I.39) | |
| A reaction: It seems to me plausible to say that we have an innate conception of our own will (our ability to make decisions), though Hume says we only learn about the will from experience, but the idea that it is absolutely 'free' might never cross our minds. |
| 5011 | There are two ultimate classes of existence: thinking substance and extended substance [Descartes] |
| Full Idea: I observe two ultimate classes of things: intellectual or thinking things, pertaining to the mind or to thinking substance, and material things, pertaining to extended substance or to body. | |
| From: René Descartes (Principles of Philosophy [1646], I.48) | |
| A reaction: This is clear confirmation that Descartes believed the mind is a substance, rather than an insubstantial world of thinking. It leaves open the possibility of a different theory: that mind is not a substance, but is a Platonic adjunct to reality. |
| 5018 | Even if tightly united, mind and body are different, as God could separate them [Descartes] |
| Full Idea: Even if we suppose God had united a body and a soul so closely that they couldn't be closer, and made a single thing out of the two, they would still remain distinct, because God has the power of separating them, or conserving out without the other. | |
| From: René Descartes (Principles of Philosophy [1646], I.60) | |
| A reaction: If Descartes lost his belief in God (after discussing existence with Kant) would he cease to be a dualist? This quotation seems to be close to conceding a mind-body relationship more like supervenience than interaction. |
| 5007 | Most errors of judgement result from an inaccurate perception of the facts [Descartes] |
| Full Idea: What usually misleads us is that we very frequently form a judgement although we do not have an accurate perception of what we judge. | |
| From: René Descartes (Principles of Philosophy [1646], I.33) | |
| A reaction: This seems to me a generally accurate observation, particularly in the making of moral judgements (which was probably not what Descartes was considering). The implication is that judgements are to a large extent forced by our perceptions. |
| 18006 | Chomsky's 'interpretative semantics' says syntax comes first, and is then interpreted [Chomsky, by Magidor] |
| Full Idea: Chomsky and his followers (whose position was labelled 'interpretative semantics') claimed that a sentence is first assigned a syntactic structure by an autonomous syntactic module, and this structure is then provided as input for semantic interpretation. | |
| From: report of Noam Chomsky (Aspects of the Theory of Syntax [1965]) by Ofra Magidor - Category Mistakes 1.3 | |
| A reaction: This certainly doesn't fit the experience of introspecting speech, but then I suppose good pianists focus entirely on the music, and overlook the finger movements which have obvious priority. But I don't know the syntax of the sentence when I begin it. |
| 5009 | We do not praise the acts of an efficient automaton, as their acts are necessary [Descartes] |
| Full Idea: We do not praise automata, although they respond exactly to the movements they were designed to produce, since their actions are performed necessarily | |
| From: René Descartes (Principles of Philosophy [1646], I.37) | |
| A reaction: I say we attribute responsibility when we perceive something like a 'person' as causing them. We don't blame small animals, because there is 'no one at home', but we blame children as they develop a full character and identity. We can ignore free will. |
| 5008 | The greatest perfection of man is to act by free will, and thus merit praise or blame [Descartes] |
| Full Idea: That the will should extend widely accords with its nature, and it is the greatest perfection in man to be able to act by its means, that is, freely, and by so doing we are in peculiar way masters of our actions, and thereby merit praise or blame. | |
| From: René Descartes (Principles of Philosophy [1646], I.37) | |
| A reaction: This seems to me to be a deep-rooted and false understanding which philosophy has inherited from theology. It doesn't strike me that there must an absolute 'buck-stop' to make us responsible. Why is it better for a decision to appear out of nowhere? |
| 20454 | Wallace Stevens is the greatest philosophical poet of the twentieth century in English [Critchley] |
| Full Idea: Wallace Stevens is the greatest philosophical poet of the twentieth century in the English language - full stop - in my humble opinion. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 6) | |
| A reaction: I include this because I tend to agree, and love Stevens. Hear recordings of him reading. I once mentioned Stevens in a conversation with Ted Hughes, and he just shrugged and said Stevens 'wasn't much of a poet'. Wrong. |
| 20456 | Interesting art is always organised around ethical demands [Critchley] |
| Full Idea: I don't think that art can be unethical. I think that interesting art is always ethical. It is organised around ethical demands. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 8) | |
| A reaction: It is a struggle to make this fit instrumental music. Critchley likes punk rock, so he might not see the problem. How to compare Bachian, Mozart, Beethovenian and Debussyian ethics? Not impossible. |
| 20447 | The problems is not justifying ethics, but motivating it. Why should a self seek its good? [Critchley] |
| Full Idea: The issue is not so much justification as motivation, that in virtue of which the self can be motivated to act on some conception of the good. ...How does a self bind itself to whatever it determines as its good? | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 2) | |
| A reaction: That is a bold and interesting idea about the starting point for ethics. It is always a problem for Aristotle, that he can offer no motivation for the quest for virtue. Contractarians start from existing motivations, but that isn't impressive. |
| 20452 | Anarchism used to be libertarian (especially for sexuality), but now concerns responsibility [Critchley] |
| Full Idea: Anarchism in the 1960s was libertarian and organised around issues of sexual liberation. That moment has passed. People are and should be organising around responsibility. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 3) | |
| A reaction: So there are two types of anarchism, focused on freedom or on responsibility. An organisation like Greenpeace might represent the latter. |
| 20450 | The state, law, bureaucracy and capital are limitations on life, so I prefer federalist anarchism [Critchley] |
| Full Idea: I begin with the ontological premise that the state is a limitation on human existence. I am against the state, law, bureaucracy, and capital. I see anarchism as the only desirable way of organising, politically. ...Its political form is federalist. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 3) | |
| A reaction: Hm. Some sympathy, but caution. All systems, even federalist anarchism, are limitations on our lives, so which limitations do we prefer? The law aspires to a calm egalitarian neutrality, which seems promising to me. |
| 20451 | Belief that humans are wicked leads to authoritarian politics [Critchley] |
| Full Idea: If you think human beings are wicked, you turn to an authoritarian conception of politics, the Hobbesian-Machiavellian-Straussian lie. | |
| From: Simon Critchley (Impossible Objects: interviews [2012], 3) | |
| A reaction: Right-wingers also tend to believe in free will, so they can blame and punish. Good people are more inspired by a great leader than bad people are? (Later, Critchley says authoritarians usually believe in original sin). |
| 15987 | Physics only needs geometry or abstract mathematics, which can explain and demonstrate everything [Descartes] |
| Full Idea: I do not accept or desire any other principle in physics than in geometry or abstract mathematics, because all the phenomena of nature may be explained by their means, and sure demonstrations can be given of them. | |
| From: René Descartes (Principles of Philosophy [1646], 2.64), quoted by Peter Alexander - Ideas, Qualities and Corpuscles 7 | |
| A reaction: This is his famous and rather extreme view, which might be described as hyper-pythagoreanism (by adding geometry to numbers). It seems to leave out matter, forces and activity. |
| 12730 | We will not try to understand natural or divine ends, or final causes [Descartes] |
|
Full Idea:
We will not seek for the reason of natural things from the end which God or nature has set before him in their creation |
|
| From: René Descartes (Principles of Philosophy [1646], §28) | |
| A reaction: Teleology is more relevant to biology than to the other sciences, and it is hard to understand an eye without a notion of 'what it is for'. Planetary motion reveals nothing about purposes. If you demand a purpose, it becomes more baffling. |
| 16601 | Matter is not hard, heavy or coloured, but merely extended in space [Descartes] |
| Full Idea: The nature of matter, or body viewed as a whole, consists not in its being something which is hard, heavy, or colored, or which in any other way affects the senses, but only in its being a thing extended in length, breadth and depth. | |
| From: René Descartes (Principles of Philosophy [1646], 2.4), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 04.5 |