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16620
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A chair is wood, and its shape is the form; it isn't 'compounded' of the matter and form [Hobbes]
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Full Idea:
Nothing can be compounded of matter and form. The matter of a chair is wood; the form is the figure it has, apt for the intended use. Does his Lordship think the chair compounded of the wood and the figure?
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From:
Thomas Hobbes (Letter to Bramhall [1650], 4:302), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 07.1
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A reaction:
Aristotle does use the word 'shape' [morphe] when he is discussing hylomorphism, and the statue example seems to support it, but elsewhere the form is a much deeper principle of individuation.
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16622
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Essence is just an artificial word from logic, giving a way of thinking about substances [Hobbes]
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Full Idea:
Essence and all other abstract names are words artificial belonging to the art of logic, and signify only the manner how we consider the substance itself.
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From:
Thomas Hobbes (Letter to Bramhall [1650], 4:308), quoted by Robert Pasnau - Metaphysical Themes 1274-1671
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A reaction:
I sympathise quite a lot with this view, but not with its dismissive tone. The key question I take to be: if you reject essences entirely (having read too much physics), how are we going to think about entities in the world in future?
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3643
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The concept of mind excludes body, and vice versa [Descartes]
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Full Idea:
The concept of body includes nothing at all which belongs to the mind, and the concept of mind includes nothing at all which belongs to the body.
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From:
René Descartes (Reply to Fourth Objections [1641], 225)
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A reaction:
A headache? Hunger? The mistake, I think, is to regard the mind as entirely conscious, thus creating a sharp boundary between two aspects of our lives. As shown by blindsight, I take many of my central mental operations to be pre- or non-conscious.
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19451
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When absorbed in deep reflection, is your reason in control, or is it you? [Feuerbach]
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Full Idea:
When, submerged in deep reflection, you forget both yourself and your surroundings, is it you who controls reason, or is it rather reason that controls and absorbs you?
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From:
Ludwig Feuerbach (Introduction of 'Essence of Christianity' [1841], I)
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A reaction:
A delightful question, even if it looks like a false dichotomy. I'm not sure what to make of 'me', if my reason can be subtracted from it. Aquinas was one the same wavelength here.
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19450
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Reason, love and will are the highest perfections and essence of man - the purpose of his life [Feuerbach]
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Full Idea:
Reason, love and power of will are perfections of man; they are his highest powers, his absolute essence in so far as he is man, the purpose of his existence. Man exists in order to think, love and will.
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From:
Ludwig Feuerbach (Introduction of 'Essence of Christianity' [1841], I)
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A reaction:
Feuerbach was a notable atheist, but adopts a religious style of language which modern atheists would find rather alien. Personally I love talk of ideals and perfections. Ideals have been discredited in modern times, but need a revival.
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19454
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A God needs justice, kindness and wisdom, but those concepts don't depend on the concept of God [Feuerbach]
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Full Idea:
The concept of God depends on the concepts of justice, kindness and wisdom - a God who is not kind, not just, and not wise is no God. But these concepts do not depend on the concept of God. That a quality is possessed by God does not make it divine.
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From:
Ludwig Feuerbach (Introduction of 'Essence of Christianity' [1841], II)
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A reaction:
This is part of Feuerbach's argument for atheism, but if you ask for the source of our human concepts of justice, kindness and wisdom, no one, I would have thought, could cite God for the role.
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19453
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If love, goodness and personality are human, the God who is their source is anthropomorphic [Feuerbach]
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Full Idea:
If love, goodness, and personality are human determinations, the being which constitutes their source and ...their presupposition is also an anthropomorphism; so is the existence of God.
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From:
Ludwig Feuerbach (Introduction of 'Essence of Christianity' [1841], II)
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A reaction:
It is certainly a struggle for the imagination to grasp a being which is characterised by idealised versions of human virtues, and yet has an intrinsic nature which is utterly different from humanity.
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