|
6866
|
It is disturbing if we become unreal when we die, but if time is unreal, then we remain real after death [Le Poidevin]
|
|
Full Idea:
For the A-theorists called 'presentists' the past is as unreal as the future, and reality leaves us behind once we die, which is disturbing; but B-theorists, who see time as unreal, say we are just as real after our deaths as we were beforehand.
|
|
From:
Robin Le Poidevin (Interview with Baggini and Stangroom [2001], p.174)
|
|
A reaction:
See Idea 6865 for A and B theories. I wonder if this problem is only superficially 'disturbing'. Becoming unreal may sound more drastic than becoming dead, but they both sound pretty terminal to me.
|
|
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?
|
|
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.
|
|
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.
|
|
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'.
|
|
6865
|
A-theory says past, present, future and flow exist; B-theory says this just reports our perspective [Le Poidevin]
|
|
Full Idea:
The A-theory regards our intuitive distinction of time into past, present and future as objective, and takes seriously the idea that time flows; the B-theory says this just reflects our perspective, like the spatial distinction between here and there.
|
|
From:
Robin Le Poidevin (Interview with Baggini and Stangroom [2001], p.174)
|
|
A reaction:
The distinction comes from McTaggart. Physics seems to be built on an objective view of time, and yet Einstein makes time relative. What possible evidence could decide between the two theories?
|