26 ideas
6675 | The heart has its reasons of which reason knows nothing [Pascal] |
Full Idea: The heart has its reasons of which reason knows nothing. | |
From: Blaise Pascal (Pensées [1662], 423 (277)) | |
A reaction: This romantic remark has passed into folklore. I am essentially against it, but the role of intuition and instinct are undeniable in both reasoning and ethics. I don't feel inclined, though, to let my heart overrule my reason concerning what exists. |
8717 | Hilbert wanted to prove the consistency of all of mathematics (which realists take for granted) [Hilbert, by Friend] |
Full Idea: Hilbert wanted to derive ideal mathematics from the secure, paradox-free, finite mathematics (known as 'Hilbert's Programme'). ...Note that for the realist consistency is not something we need to prove; it is a precondition of thought. | |
From: report of David Hilbert (works [1900], 6.7) by Michèle Friend - Introducing the Philosophy of Mathematics | |
A reaction: I am an intuitive realist, though I am not so sure about that on cautious reflection. Compare the claims that there are reasons or causes for everything. Reality cannot contain contradicitions (can it?). Contradictions would be our fault. |
10113 | The grounding of mathematics is 'in the beginning was the sign' [Hilbert] |
Full Idea: The solid philosophical attitude that I think is required for the grounding of pure mathematics is this: In the beginning was the sign. | |
From: David Hilbert (works [1900]), quoted by A.George / D.J.Velleman - Philosophies of Mathematics Ch.6 | |
A reaction: Why did people invent those particular signs? Presumably they were meant to designate something, in the world or in our experience. |
10115 | Hilbert substituted a syntactic for a semantic account of consistency [Hilbert, by George/Velleman] |
Full Idea: Hilbert replaced a semantic construal of inconsistency (that the theory entails a statement that is necessarily false) by a syntactic one (that the theory formally derives the statement (0 =1 ∧ 0 not-= 1). | |
From: report of David Hilbert (works [1900]) by A.George / D.J.Velleman - Philosophies of Mathematics Ch.6 | |
A reaction: Finding one particular clash will pinpoint the notion of inconsistency, but it doesn't seem to define what it means, since the concept has very wide application. |
10116 | Hilbert aimed to prove the consistency of mathematics finitely, to show infinities won't produce contradictions [Hilbert, by George/Velleman] |
Full Idea: Hilbert's project was to establish the consistency of classical mathematics using just finitary means, to convince all parties that no contradictions will follow from employing the infinitary notions and reasoning. | |
From: report of David Hilbert (works [1900]) by A.George / D.J.Velleman - Philosophies of Mathematics Ch.6 | |
A reaction: This is the project which was badly torpedoed by Gödel's Second Incompleteness Theorem. |
22011 | The first principles of truth are not rational, but are known by the heart [Pascal] |
Full Idea: We know the truth not only through our reason but also through our heart. It is through that latter that we know first principles, and reason, which has nothing to do with it, tries in vain to refute them. | |
From: Blaise Pascal (Pensées [1662], 110 p.58), quoted by Terry Pinkard - German Philosophy 1760-1860 04 n4 | |
A reaction: This resembles the rationalist defence of fundamental a priori principles, needed as a foundation for knowledge. But the a priori insights are not a feature of the 'natural light' of reason, and are presumably inexplicable (of the 'heart'). |
6681 | We only want to know things so that we can talk about them [Pascal] |
Full Idea: We usually only want to know something so that we can talk about it. | |
From: Blaise Pascal (Pensées [1662], 77 (152)) | |
A reaction: This may be right, but I wouldn't underestimate it as a worthy end (though Pascal, as usual, calls it 'vanity'). Good talk might even be the highest human good (how many people like, more than anything, chatting in pubs?), and good talk is knowledgeable. |
6676 | Painting makes us admire things of which we do not admire the originals [Pascal] |
Full Idea: How vain painting is, exciting admiration by its resemblance to things of which we do not admire the originals. | |
From: Blaise Pascal (Pensées [1662], 40 (134)) | |
A reaction: A lesser sort of painting simply depicts things we admire, such as a nice stretch of landscape. For Pascal it is vanity, but it could be defended as the highest achievement of art, if the purpose of artists is to make us see beauty where we had missed it. |
6680 | It is a funny sort of justice whose limits are marked by a river [Pascal] |
Full Idea: It is a funny sort of justice whose limits are marked by a river; true on this side of the Pyrenees, false on the other. | |
From: Blaise Pascal (Pensées [1662], 60 (294)) | |
A reaction: Pascal gives nice concise summaries of our intuitions. Legal justice may be all we can actually get, but everyone knows that what happens to someone could be 'fair' on one side of a river, and very 'unfair' on the other. |
6677 | Imagination creates beauty, justice and happiness, which is the supreme good [Pascal] |
Full Idea: Imagination decides everything: it creates beauty, justice and happiness, which is the world's supreme good. | |
From: Blaise Pascal (Pensées [1662], 44 (82)) | |
A reaction: Compare Fogelin's remark in Idea 6555. I see Pascal's point, but these ideals are also responses to facts about the world, such as human potential and human desire and successful natural functions. |
7590 | Consequentialism emphasises value rather than obligation in morality [Scruton] |
Full Idea: According to consequentialism, the fundamental concept of morality is not obligation (deontological ethics) but value (axiological ethics). | |
From: Roger Scruton (A Dictionary of Political Thought [1982], 'consequentialism') | |
A reaction: These two views could come dramatically apart, in wartime, or in big ecological crises, or in a family breakup, or in religious disputes. Having identified the pair so clearly, why can we not aim for a civilised (virtuous) balance between the two? |
6678 | We live for the past or future, and so are never happy in the present [Pascal] |
Full Idea: Our thoughts are wholly concerned with the past or the future, never with the present, which is never our end; thus we never actually live, but hope to live, and since we are always planning to be happy, it is inevitable that we should never be so. | |
From: Blaise Pascal (Pensées [1662], 47 (172)) | |
A reaction: A very nice expression of the importance of 'living for the moment' as a route to happiness. Personally I am occasionally startled by the thought 'Good heavens, I seem to be happy!', but it usually passes quickly. How do you plan for the present? |
7589 | Altruism is either emotional (where your interests are mine) or moral (where they are reasons for me) [Scruton] |
Full Idea: Two distinct motives go by the name of altruism: the emotions of liking, love and friendship, making another's interest automatically mine; and the moral motive of respect or considerateness, where another's interests become reasons for me, but not mine. | |
From: Roger Scruton (A Dictionary of Political Thought [1982], 'altruism') | |
A reaction: The second one has a strongly Kantian flavour, with its notion of impersonal duty. Virtue theorists will aspire to achieve the first state rather than the second, because good actions are then actively desired, and give pleasure to the doer. |
20732 | If man considers himself as lost and imprisoned in the universe, he will be terrified [Pascal] |
Full Idea: Let man consider what he is in comparison with what exists; let him regard himself as lost, and from this little dungeon the universe, let him learn to take the earth and himself at their proper value. Anyone considering this will be terrified at himself. | |
From: Blaise Pascal (Pensées [1662], p.199), quoted by Kevin Aho - Existentialism: an introduction Pref 'What? | |
A reaction: [p.199 of Penguin edn] Cited by Aho as a forerunner of existentialism. Montaigne probably influenced Pascal. Interesting that this is to be a self-inflicted existential crisis (for some purpose, probably Christian). |
7595 | The idea of a right seems fairly basic; justice may be the disposition to accord rights to people [Scruton] |
Full Idea: The idea of a right seems to be as basic as any other; we might even define justice in terms of it, as the disposition to accord to every person his rights. | |
From: Roger Scruton (A Dictionary of Political Thought [1982], 'rights') | |
A reaction: I am inclined to think that a set of fairly pure values (such as equality, kindness, sympathy, respect) must be in place before the idea of a right would occur to anyone. Aristotle has a powerful moral sense, but rights for slaves don't cross his mind. |
7588 | Allegiance is fundamental to the conservative view of society [Scruton] |
Full Idea: Conservatives have made the concept of allegiance, conceived as a power, fundamental to their description of the experience of society | |
From: Roger Scruton (A Dictionary of Political Thought [1982], 'allegiance') | |
A reaction: This provokes the famous slogan of "My country - right or wrong!" However, the issue here is not going to be decided by a consequentialist analysis, but by a view a of human nature. I think I would want to carefully prise allegiance apart from loyalty. |
6682 | Majority opinion is visible and authoritative, although not very clever [Pascal] |
Full Idea: Majority opinion is the best way because it can be seen, and is strong enough to command obedience, but it is the opinion of those who are least clever. | |
From: Blaise Pascal (Pensées [1662], 85 (878)) | |
A reaction: A nice statement of the classic dilemma faced by highly educated people over democracy. Plato preferred the clever, Aristotle agreed with Pascal, and with me. Politics must make the best of it, not pursue some ideal. Education is the one feeble hope. |
7594 | Democrats are committed to a belief and to its opposite, if the majority prefer the latter [Scruton] |
Full Idea: The paradox of democracy (emphasised by Rousseau) is that I am compelled by my belief in democracy to embrace conflicting - perhaps even contradictory - opinions. If I believe A, and the majority vote for B, I am committed to enacting them both. | |
From: Roger Scruton (A Dictionary of Political Thought [1982], 'paradox of democracy') | |
A reaction: The paradox would have to be resolved by qualifying what exactly one is committed to by being a democrat. I would say I am committed to the right of my opponents to enact a policy with which I disagree. |
7593 | Liberals focus on universal human freedom, natural rights, and tolerance [Scruton, by PG] |
Full Idea: Liberalism believes (roughly) in the supremacy of the individual, who has freedom and natural rights; it focuses on human, not divine affairs; it claims rights and duties are universal; and it advocates tolerance in religion and morality. | |
From: report of Roger Scruton (A Dictionary of Political Thought [1982], 'liberalism') by PG - Db (ideas) | |
A reaction: I find it hard to disagree with these principles, but the upshot in practice is often an excessive commitment to freedom and tolerance, because people fail to realise the subtle long-term erosions of society that can result. |
6679 | It is not good to be too free [Pascal] |
Full Idea: It is not good to be too free. | |
From: Blaise Pascal (Pensées [1662], 57 (379)) | |
A reaction: All Americans, please take note. I agree with this, because I agree with Aristotle that man is essentially a social animal (Idea 5133), and living in a community is a matter of compromise. Extreme libertarianism contradicts our natures, and causes misery. |
7592 | For positivists law is a matter of form, for naturalists it is a matter of content [Scruton] |
Full Idea: For the positivist, law is law by virtue of its form; for the naturalist, by virtue of its content. | |
From: Roger Scruton (A Dictionary of Political Thought [1982], 'law') | |
A reaction: Clearly a perverse and 'unnatural' social rule (backed by government and implied force) is a 'law' in some sense of the word. It is hard to see how you could gain social consensus for a law if it didn't appear in some way to be 'natural justice'. |
7587 | The issue of abortion seems insoluble, because there is nothing with which to compare it [Scruton] |
Full Idea: The issue of abortion is intractable, partly because of the absence of any other case to which it can be assimilated. | |
From: Roger Scruton (A Dictionary of Political Thought [1982], 'abortion') | |
A reaction: This is the legalistic approach to the problem, which always looks for precedents and comparisons. All problems must hav solutions, though (mustn't they?). The problem, though, is not the value of the foetus, but the unique form of 'ownership'. |
7455 | Pascal knows you can't force belief, but you can make it much more probable [Pascal, by Hacking] |
Full Idea: Pascal knows that one cannot decide to believe in God, but he thinks one can act so that one will very probably come to believe in God, by following a life of 'holy water and sacraments'. | |
From: report of Blaise Pascal (Pensées [1662], 418 (233)) by Ian Hacking - The Emergence of Probability Ch.8 | |
A reaction: This meets the most obvious and simple objection to Pascal's idea, and Pascal may well be right. I'm not sure I could resist belief after ten years in a monastery. |
7457 | Pascal is right, but relies on the unsupported claim of a half as the chance of God's existence [Hacking on Pascal] |
Full Idea: Pascal's argument is valid, but it is presented with a monstrous premise of equal chance. We have no good reason for picking a half as the chance of God's existence. | |
From: comment on Blaise Pascal (Pensées [1662], 418 (233)) by Ian Hacking - The Emergence of Probability Ch.8 | |
A reaction: That strikes me as the last word on this rather bizarre argument. |
7456 | The libertine would lose a life of enjoyable sin if he chose the cloisters [Hacking on Pascal] |
Full Idea: The libertine is giving up something if he chooses to adopt a pious form of life. He likes sin. If God is not, the worldly life is preferable to the cloistered one. | |
From: comment on Blaise Pascal (Pensées [1662], 418 (233)) by Ian Hacking - The Emergence of Probability Ch.8 | |
A reaction: This is a very good objection to Pascal, who seems to think you really have nothing at all to lose. I certainly don't intend to become a monk, because the chances of success seem incredibly remote from where I am sitting. |
6684 | If you win the wager on God's existence you win everything, if you lose you lose nothing [Pascal] |
Full Idea: How will you wager if a coin is spun on 'Either God is or he is not'? ...If you win you win everything, if you lose you lose nothing. | |
From: Blaise Pascal (Pensées [1662], 418 (233)) | |
A reaction: 'Sooner safe than sorry' is a principle best used with caution. Do you really 'lose nothing' by believing a falsehood for the whole of your life? What God would reward belief on such a principles as this? |