8 ideas
16010 | While faith is a passion (as Kierkegaard says), wisdom is passionless [Wittgenstein] |
Full Idea: Wisdom is passionless. But faith by contrast is what Kierkegaard calls a passion. | |
From: Ludwig Wittgenstein (Culture and Value [1945], 53e) | |
A reaction: [Idea from SY] Personally I don't agree that wisdom is passionless. At the very least, Aristotle allows the wise person to be appropriately angry. [PG] |
14286 | In nearby worlds where A is true, 'if A,B' is true or false if B is true or false [Stalnaker] |
Full Idea: Consider a possible world in which A is true and otherwise differs minimally from the actual world. 'If A, then B' is true (false) just in case B is true (false) in that possible world. | |
From: Robert C. Stalnaker (A Theory of Conditionals [1968], p.34), quoted by Dorothy Edgington - Conditionals (Stanf) 4.1 | |
A reaction: This is the first proposal to give a possible worlds semantics for conditional statements. Edgington observes that worlds which are nearby for me may not be nearby for you. |
14285 | A possible world is the ontological analogue of hypothetical beliefs [Stalnaker] |
Full Idea: A possible world is the ontological analogue of a stock of hypothetical beliefs. | |
From: Robert C. Stalnaker (A Theory of Conditionals [1968], p.34), quoted by Dorothy Edgington - Conditionals (Stanf) 4.1 | |
A reaction: Sounds neat and persuasive. What is the ontological analogue of a stock of hopes? Heaven! |
24008 | Reference to a person's emotions is often essential to understanding their actions [Williams,B] |
Full Idea: The reference to a man's emotions has a significance for our understanding of his moral sincerity, not as a substitute for or addition to how he acts, but as, on occasion, underlying our understanding of how he acts. | |
From: Bernard Williams (Morality and the emotions [1965], p.223) | |
A reaction: Williams aims to rescue emotion from the emotivists, and replace it at the centre of traditional modes of moral judgement. I suppose we could assess one rogue robot as behaving 'badly' in a community of robots. |
24009 | Moral education must involve learning about various types of feeling towards things [Williams,B] |
Full Idea: If moral education does not revolve around what to fear, to be angry about, to despise, and where to draw the line between kindness and a stupid sentimentality - I do not know what it is. (Though there are principles, of truth-telling and justice). | |
From: Bernard Williams (Morality and the emotions [1965], p.225) | |
A reaction: He cites Aristotle as the obvious source of this correct idea. The examples of principle both require us to place a high value on truth and justice, and not just follow rules in the style of arithmetic. |
24007 | Emotivism saw morality as expressing emotions, and influencing others' emotions [Williams,B] |
Full Idea: Emotivism held that there were two purposes of moral judgements: to express the emotions of the speaker, and to influence the emotions of his hearers. | |
From: Bernard Williams (Morality and the emotions [1965], p.209) | |
A reaction: I take Ayer to be typical of the first project, and Hare of the second. The theory is much more plausible when the second aim is added. Would we ever utter a moral opinion if we didn't hope to influence someone? |
24010 | An admirable human being should have certain kinds of emotional responses [Williams,B] |
Full Idea: One's conception of an admirable human being implies that he should be disposed to certain kinds of emotional response, and not to others. | |
From: Bernard Williams (Morality and the emotions [1965], p.225) | |
A reaction: So are the good emotions an indicator of being a good person, or is that what their goodness consists of? The goodness must be cashed out in actions, and presumably good emotions both promise good actions, and motivate them. |
24012 | Kant's love of consistency is too rigid, and it even overrides normal fairness [Williams,B] |
Full Idea: There is a certain moral woodenness or even insolence in Kant's blank regard for consistency. It smacks of Keynes's Principle of Unfairness - that if you can't do a good turn to everybody, you shouldn't do it to anybody. | |
From: Bernard Williams (Morality and the emotions [1965], p.226) | |
A reaction: He says it also turns each of us into a Supreme Legislator, which deifies man. It is clearly not the case that morality consists entirely of rules and principles, but Williams recognises their role, in truth-telling for example. |