66 ideas
13773 | For the truth you need Prodicus's fifty-drachma course, not his one-drachma course [Socrates] |
Full Idea: Socrates: If I'd attended Prodicus's fifty-drachma course, I could tell you the truth about names straightway, but as I've only heard the one-drachma course, I don't know the truth about it. | |
From: Socrates (reports of career [c.420 BCE]), quoted by Plato - Cratylus 384b |
7421 | A philosopher is one who cares about what other people care about [Socrates, by Foucault] |
Full Idea: Socrates asks people 'Are you caring for yourself?' He is the man who cares about the care of others; this is the particular position of the philosopher. | |
From: report of Socrates (reports of career [c.420 BCE]) by Michel Foucault - Ethics of the Concern for Self as Freedom p.287 | |
A reaction: Priests, politicians and psychiatrists also care quite intensely about the concerns of other people. Someone who was intensely self-absorbed with the critical task of getting their own beliefs right would count for me as a philosopher. |
1649 | Socrates opened philosophy to all, but Plato confined moral enquiry to a tiny elite [Vlastos on Socrates] |
Full Idea: To confine, as Plato does in 'Republic' IV-VII, moral inquiry to a tiny elite, is to obliterate the Socratic vision which opens up the philosophic life to all. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.18 | |
A reaction: This doesn't mean that Plato is necessarily 'elitist'. It isn't elitist to point out that an activity is very difficult. |
5842 | Philosophical discussion involves dividing subject-matter into categories [Socrates, by Xenophon] |
Full Idea: Self-discipline and avoidance of pleasure makes people most capable of philosophical discussion, which is called 'discussion' (dialegesthai - sort out) because people divide their subject-matter into categories. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 4.5.12 | |
A reaction: This could be the original slogan for analytical philosophy, as far as I am concerned. I don't think philosophy aims at complete and successful analysis (cf. Idea 2958), but at revealing the structure and interconnection of ideas. This is wisdom. |
648 | Socrates began the quest for something universal with his definitions, but he didn't make them separate [Socrates, by Aristotle] |
Full Idea: Socrates began the quest for something universal in addition to the radical flux of perceptible particulars, with his definitions. But he rightly understood that universals cannot be separated from particulars. | |
From: report of Socrates (reports of career [c.420 BCE]) by Aristotle - Metaphysics 1086b |
164 | It is legitimate to play the devil's advocate [Socrates] |
Full Idea: It is legitimate to play the devil's advocate. | |
From: Socrates (reports of career [c.420 BCE]), quoted by Plato - Phaedrus 272c |
1647 | In Socratic dialogue you must say what you believe, so unasserted premises are not debated [Vlastos on Socrates] |
Full Idea: Socrates' rule of "say only what you believe"….excluded debate on unasserted premises, thereby distinguishing Socratic from Zenonian and earlier dialectics. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.14 |
115 | Socrates was pleased if his mistakes were proved wrong [Socrates] |
Full Idea: Socrates: I'm happy to have a mistaken idea of mine proved wrong. | |
From: Socrates (reports of career [c.420 BCE]), quoted by Plato - Gorgias 458a |
22099 | The method of Socrates shows the student is discovering the truth within himself [Socrates, by Carlisle] |
Full Idea: Socrates tended to prefer the method of questioning, for this made it clear that the student was discovering the truth within himself. | |
From: report of Socrates (reports of career [c.420 BCE]) by Clare Carlisle - Kierkegaard: a guide for the perplexed 7 | |
A reaction: Sounds like it will only facilitate conceptual analysis, and excludes empirical knowledge. Can you say to Socrates 'I'll just google that'? |
5844 | Socrates always proceeded in argument by general agreement at each stage [Socrates, by Xenophon] |
Full Idea: When Socrates was setting out a detailed argument, he used to proceed by such stages as were generally agreed, because he thought that this was the infallible method of argument. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 4.6.16 | |
A reaction: This sounds right, and shows how strongly Socrates perceived philosophy to be a group activity, of which I approve. It seems to me that philosophy is clearly a spoken subject before it is a written one. The lonely speculator comes much later. |
11389 | Socrates sought essences, which are the basis of formal logic [Socrates, by Aristotle] |
Full Idea: It is not surprising that Socrates sought essences. His project was to establish formal reasoning, of whose syllogisms essences are the foundations. | |
From: report of Socrates (reports of career [c.420 BCE]) by Aristotle - Metaphysics 1078b22 | |
A reaction: This seems to reinforce the definitional view of essences, since definitions seem to be at the centre of most of Socrates's quests. |
639 | Socrates developed definitions as the basis of syllogisms, and also inductive arguments [Socrates, by Aristotle] |
Full Idea: Socrates aimed to establish formal logic, of whose syllogisms essences are the foundations. He developed inductive arguments and also general definitions. | |
From: report of Socrates (reports of career [c.420 BCE]) by Aristotle - Metaphysics 1078b |
10807 | Mathematics reduces to set theory, which reduces, with some mereology, to the singleton function [Lewis] |
Full Idea: It is generally accepted that mathematics reduces to set theory, and I argue that set theory in turn reduces, with some aid of mereology, to the theory of the singleton function. | |
From: David Lewis (Mathematics is Megethology [1993], p.03) |
10809 | We can accept the null set, but not a null class, a class lacking members [Lewis] |
Full Idea: In my usage of 'class', there is no such things as the null class. I don't mind calling some memberless thing - some individual - the null set. But that doesn't make it a memberless class. Rather, that makes it a 'set' that is not a class. | |
From: David Lewis (Mathematics is Megethology [1993], p.05) | |
A reaction: Lewis calls this usage 'idiosyncratic', but it strikes me as excellent. Set theorists can have their vital null class, and sensible people can be left to say, with Lewis, that classes of things must have members. |
10812 | The null set is not a little speck of sheer nothingness, a black hole in Reality [Lewis] |
Full Idea: Should we accept the null set as a most extraordinary individual, a little speck of sheer nothingness, a sort of black hole in the fabric of Reality itself? Not that either, I think. | |
From: David Lewis (Mathematics is Megethology [1993], p.09) | |
A reaction: Correct! |
10811 | The null set plays the role of last resort, for class abstracts and for existence [Lewis] |
Full Idea: The null set serves two useful purposes. It is a denotation of last resort for class abstracts that denote no nonempty class. And it is an individual of last resort: we can count on its existence, and fearlessly build the hierarchy of sets from it. | |
From: David Lewis (Mathematics is Megethology [1993], p.09) | |
A reaction: This passage assuages my major reservation about the existence of the null set, but at the expense of confirming that it must be taken as an entirely fictional entity. |
10813 | What on earth is the relationship between a singleton and an element? [Lewis] |
Full Idea: A new student of set theory has just one thing, the element, and he has another single thing, the singleton, and not the slightest guidance about what one thing has to do with the other. | |
From: David Lewis (Mathematics is Megethology [1993], p.12) |
10814 | Are all singletons exact intrinsic duplicates? [Lewis] |
Full Idea: Are all singletons exact intrinsic duplicates? | |
From: David Lewis (Mathematics is Megethology [1993], p.13) |
10806 | Megethology is the result of adding plural quantification to mereology [Lewis] |
Full Idea: Megethology is the result of adding plural quantification, as advocated by George Boolos, to the language of mereology. | |
From: David Lewis (Mathematics is Megethology [1993], p.03) |
10816 | We can use mereology to simulate quantification over relations [Lewis] |
Full Idea: We can simulate quantification over relations using megethology. Roughly, a quantifier over relations is a plural quantifier over things that encode ordered pairs by mereological means. | |
From: David Lewis (Mathematics is Megethology [1993], p.18) | |
A reaction: [He credits this idea to Burgess and Haven] The point is to avoid second-order logic, which quantifies over relations as ordered n-tuple sets. |
10808 | Mathematics is generalisations about singleton functions [Lewis] |
Full Idea: We can take the theory of singleton functions, and hence set theory, and hence mathematics, to consist of generalisations about all singleton functions. | |
From: David Lewis (Mathematics is Megethology [1993], p.03) | |
A reaction: At first glance this sounds like a fancy version of the somewhat discredited Greek idea that mathematics is built on the concept of a 'unit'. |
10815 | We don't need 'abstract structures' to have structural truths about successor functions [Lewis] |
Full Idea: We needn't believe in 'abstract structures' to have general structural truths about all successor functions. | |
From: David Lewis (Mathematics is Megethology [1993], p.16) |
1652 | Socrates did not consider universals or definitions as having separate existence, but Plato made Forms of them [Socrates, by Aristotle] |
Full Idea: Socrates did not regard the universals or the objects of definitions as separate existents, while Plato did separate them, and called this sort of entity ideas/forms. | |
From: report of Socrates (reports of career [c.420 BCE]) by Aristotle - Metaphysics 1078b30 |
10810 | I say that absolutely any things can have a mereological fusion [Lewis] |
Full Idea: I accept the principle of Unrestricted Composition: whenever there are some things, no matter how many or how unrelated or how disparate in character they may be, they have a mereological fusion. ...The trout-turkey is part fish and part fowl. | |
From: David Lewis (Mathematics is Megethology [1993], p.07) | |
A reaction: This nicely ducks the question of when things form natural wholes and when they don't, but I would have thought that that might be one of the central issues of metaphysicals, so I think I'll give Lewis's principle a miss. |
1650 | For Socrates our soul, though hard to define, is our self [Vlastos on Socrates] |
Full Idea: For Socrates our soul is our self - whatever that might turn out to be. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.55 | |
A reaction: The problem with any broad claim like this is that we seem to be able to distinguish between essential and non-essential aspects of the self or of the soul. |
23252 | Socrates first proposed that we are run by mind or reason [Socrates, by Frede,M] |
Full Idea: It would seem that historically the decisive step was taken by Socrates in conceiving of human beings as being run by a mind or reason.. …He postulated an entity whose precision nature and function then was a matter of considerable debate. | |
From: report of Socrates (reports of career [c.420 BCE]) by Michael Frede - Intro to 'Rationality in Greek Thought' p.19 | |
A reaction: This is, for me, a rather revelatory idea. I am keen on the fact the animals make judgements which are true and false, and also that we exhibit rationality when walking across uneven ground. So pure rationality is a cultural construct! |
195 | No one willingly commits an evil or base act [Socrates] |
Full Idea: I am fairly certain that no wise man believes anyone sins willingly or willingly perpetrates any evil or base act. | |
From: Socrates (reports of career [c.420 BCE]), quoted by Plato - Protagoras 345e |
199 | The common belief is that people can know the best without acting on it [Socrates] |
Full Idea: Most people think there are many who recognise the best but are unwilling to act on it. | |
From: Socrates (reports of career [c.420 BCE]), quoted by Plato - Protagoras 352d |
1653 | Socrates did not accept the tripartite soul (which permits akrasia) [Vlastos on Socrates] |
Full Idea: Xenophon indirectly indicates that he does not associate Socrates in any way with the tripartite psychology of the 'Republic', for within that theory akrasia would be all too possible. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.102 |
5843 | People do what they think they should do, and only ever do what they think they should do [Socrates, by Xenophon] |
Full Idea: There is no one who knows what they ought to do, but thinks that they ought not to do it, and no one does anything other than what they think they ought to do. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 4.6.6 | |
A reaction: This is Socrates' well-known rejection of the possibility of weakness of will (akrasia - lit. 'lack of control'). Aristotle disagreed, and so does almost everyone else. Modern smokers seem to exhibit akrasia. I have some sympathy with Socrates. |
5253 | Socrates was shocked by the idea of akrasia, but observation shows that it happens [Aristotle on Socrates] |
Full Idea: Socrates thought it a shocking idea that when a man actually has knowledge in him something else should overmaster it, ..but this is glaringly inconsistent with the observed facts. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Aristotle - Nicomachean Ethics 1145b24 | |
A reaction: Aristotle seems very confident, but it is not at all clear (even to the agent) what is going on when apparent weakness of will occurs (e.g. breaking a diet). What exactly does the agent believe at the moment of weakness? |
5839 | For Socrates, wisdom and prudence were the same thing [Socrates, by Xenophon] |
Full Idea: Socrates did not distinguish wisdom from prudence, but judged that the man who recognises and puts into practice what is truly good, and the man who knows and guards against what is disgraceful, are both wise and prudent. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 3.9.3 | |
A reaction: Compare Aristotle, who separates them, claiming that prudence is essential for moral virtue, but wisdom is pursued at a different level, closer to the gods than to society. |
5867 | For Socrates, virtues are forms of knowledge, so knowing justice produces justice [Socrates, by Aristotle] |
Full Idea: Socrates thought that the virtues were all forms of knowledge, and therefore once a man knew justice, he would be a just man. | |
From: report of Socrates (reports of career [c.420 BCE]) by Aristotle - Eudemian Ethics 1216b07 | |
A reaction: The clearest possible statement of Socrates' intellectualism. Aristotle rejected the Socrates view, but I find it sympathetic. Smokers who don't want to die seem to be in denial. To see the victims is to condemn the crime. |
5069 | Socrates was the first to base ethics upon reason, and use reason to explain it [Taylor,R on Socrates] |
Full Idea: Socrates was the first significant thinker to try basing ethics upon reason, and to try uncovering its natural principles solely by the use of reason. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Richard Taylor - Virtue Ethics: an Introduction Ch.7 | |
A reaction: Interesting. It seems to me that Socrates overemphasised reason, presumably because it was a novelty. Hence his view that akrasia is impossible, and that virtue is simply knowledge. Maybe action is not just rational, but moral action is. |
5836 | All human virtues are increased by study and practice [Socrates, by Xenophon] |
Full Idea: If you consider the virtues that are recognised among human beings, you will find that they are all increased by study and practice. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 2.6.41 | |
A reaction: 'Study' is the intellectualist part of this remark; the reference to 'practice' fits with Aristotle view that virtue is largely a matter of good habits. The next question would be how theoretical the studies should be. Philosophy, or newspapers? |
5840 | The wise perform good actions, and people fail to be good without wisdom [Socrates, by Xenophon] |
Full Idea: It is the wise who perform truly good actions, and those who are not wise cannot, and, if they try to, fail. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 3.9.6 | |
A reaction: The essence of Socrates' intellectualism, with which Aristotle firmly disagreed (when he assert that only practical reason was needed for virtuous actions, rather than wisdom or theory). Personally I side more with Socrates than with Aristotle on this. |
185 | Socrates despised good looks [Socrates, by Plato] |
Full Idea: Socrates despises good looks to an almost inconceivable extent. | |
From: report of Socrates (reports of career [c.420 BCE]) by Plato - The Symposium 216e |
5070 | Socrates conservatively assumed that Athenian conventions were natural and true [Taylor,R on Socrates] |
Full Idea: Socrates' moral philosophy was essentially conservative. He assumed that the principles the Athenians honoured were true and natural, so there was little possibility of conflict between nature and convention in his thinking. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Richard Taylor - Virtue Ethics: an Introduction Ch.8 | |
A reaction: Taylor contrasts Socrates with Callicles, who claims that conventions oppose nature. This fits with Nietzsche's discontent with Socrates, as the person who endorses conventional good and evil, thus constraining the possibilities of human nature. |
23874 | Armies and businesses create moralities in which their activity can do no wrong [Marx, by Weil] |
Full Idea: Marx saw that social groups manufacture moralities for their own use, so their activity is placed outside the reach of evil. Thus the first articles of soldiers and businessmen is to deny that it is possible to do evil while waging war or doing business. | |
From: report of Karl Marx (works [1860]) by Simone Weil - Fragments: London 1943 p.146 | |
A reaction: This is especially true of the modern reverence for 'market forces'. It is a key debate in the ethics of warfare - compare Walzer and McMahon. A striking thought, obviously containing a lot of truth. |
5838 | A well-made dung basket is fine, and a badly-made gold shield is base, because of function [Socrates, by Xenophon] |
Full Idea: A dung-basket is fine, and a golden shield contemptible, if the one is finely and the other badly constructed for carrying out its function. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 3.8.6 | |
A reaction: This is the basis of a key idea in Aristotle, that virtue (or excellence) arises directly from function. I think it is the most important idea in virtue theory, and seems to have struck most Greeks as being self-evident. |
5837 | Things are both good and fine by the same standard [Socrates, by Xenophon] |
Full Idea: Things are always both good and fine by the same standard. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 3.8.5 | |
A reaction: This begs many questions, but perhaps it leads to what we call intuitionism, which is an instant ability is perceive a fine action (even in an enemy). This leads to the rather decadent view that the aim of life is the production of beauty. |
3017 | The only good is knowledge, and the only evil is ignorance [Socrates, by Diog. Laertius] |
Full Idea: There is only one good, namely knowledge, and there is only one evil, namely ignorance. | |
From: report of Socrates (reports of career [c.420 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.4.14 | |
A reaction: Ignorance of how to commit evil sounds quite good. |
1646 | Socrates was the first to put 'eudaimonia' at the centre of ethics [Socrates, by Vlastos] |
Full Idea: Socrates' true place in the development of Greek thought is that he is the first to establish the eudaimonist foundation of ethical theory, which became the foundation of the schools which sprang up around him. | |
From: report of Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.10 | |
A reaction: I suspect that he was the first to fully articulate a widely held Greek belief. The only ethical question that they asked was about the nature of a good human life. |
1663 | By 'areté' Socrates means just what we mean by moral virtue [Vlastos on Socrates] |
Full Idea: Socrates uses the word 'areté' to mean precisely what we mean by moral virtue. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.200 |
4323 | Socrates is torn between intellectual virtue, which is united and teachable, and natural virtue, which isn't [PG on Socrates] |
Full Idea: Socrates worries about the unity and teachability of virtue because he is torn between virtue as intellectual (unified and teachable) and virtue as natural (plural and unteachable). | |
From: comment on Socrates (reports of career [c.420 BCE]) by PG - Db (ideas) | |
A reaction: Admittedly virtue could be natural but still unified and teachable, but Socrates clearly had a dilemma, and this seems to make sense of it. |
8003 | Socrates agrees that virtue is teachable, but then denies that there are teachers [Socrates, by MacIntyre] |
Full Idea: Socrates' great point of agreement with the sophists is his acceptance of the thesis that areté is teachable. But paradoxically he denies that there are teachers. | |
From: report of Socrates (reports of career [c.420 BCE]) by Alasdair MacIntyre - A Short History of Ethics Ch.3 | |
A reaction: This is part of Socrates's presentation of himself as 'not worthy'. Virtue would be teachable, if only anyone knew what it was. He's wrong. Lots of people have a pretty good idea of virtue, and could teach it. The problem is in the pupils. |
126 | We should ask what sort of people we want to be [Socrates] |
Full Idea: Socrates: What sort of person should one be? | |
From: Socrates (reports of career [c.420 BCE]), quoted by Plato - Gorgias 487e |
4111 | Socrates believed that basically there is only one virtue, the power of right judgement [Socrates, by Williams,B] |
Full Idea: Socrates believed that basically there is only one virtue, the power of right judgement. | |
From: report of Socrates (reports of career [c.420 BCE]) by Bernard Williams - Ethics and the Limits of Philosophy Ch.1 | |
A reaction: Which links with Aristotle's high place for 'phronesis' (prudence?). The essence of Socrates' intellectualism. Robots and saints make very different judgements, though. |
7808 | Socrates made the civic values of justice and friendship paramount [Socrates, by Grayling] |
Full Idea: In Socrates' thought, the expressly civic values of justice and friendship became paramount. | |
From: report of Socrates (reports of career [c.420 BCE]) by A.C. Grayling - What is Good? Ch.2 | |
A reaction: This is the key move in ancient ethics, away from heroism, and towards the standard Aristotelian social virtues. I say this is the essence of what we call morality, and the only one which can be given a decent foundational justification (social health). |
23907 | Courage is scientific knowledge [Socrates, by Aristotle] |
Full Idea: Socrates thought that courage is scientific knowledge. | |
From: report of Socrates (reports of career [c.420 BCE]) by Aristotle - Eudemian Ethics 1230a06 | |
A reaction: Aristotle himself says that reason produces courage, but he also says it arises from natural youthful spirits. I favour the view that there is a strong rational component in true courage. |
7585 | Socrates emphasises that the knower is an existing individual, with existence his main task [Socrates, by Kierkegaard] |
Full Idea: The infinite merit of the Socratic position was precisely to accentuate the fact that the knower is an existing individual, and that the task of existing is his essential task. | |
From: report of Socrates (reports of career [c.420 BCE]) by Søren Kierkegaard - Concluding Unscientific Postscript 'Inwardness' | |
A reaction: Always claim Socrates as the first spokesman for your movement! It is true that Socrates is always demanding the views of his interlocutors, and not just abstract theories. See Idea 1647. |
18662 | Liberal freedom is the right to be separate, and ignores the union of man with man [Marx] |
Full Idea: The liberal right of man to freedom is not based on the union of man with man, but on the separation of man from man; it is the right to this separation. | |
From: Karl Marx (works [1860]), quoted by Will Kymlicka - Contemporary Political Philosophy (1st edn) 7.2.a | |
A reaction: [quoted from an anthology] It is interesting that liberal freedom is the right NOT to be involved in politics, and even not to vote in elections. Home counties England (high hedges etc) is the embodiment of the freedom not to be involved in society. |
23372 | Liberals want the right to be separate, rather than for people to be united [Marx] |
Full Idea: The [liberal] right of man to freedom is not based on the union of man with man, but on the separation of man from man. It is the right to this separation. | |
From: Karl Marx (works [1860], p.53), quoted by Will Kymlicka - Contemporary Political Philosophy (2nd edn) 7 | |
A reaction: [in collection ed.McLelland p.53] That nicely encapsulates the debate. Modern liberal thinkers regret the loss of community, but people in authoritarian communities yearn for separation. You can have too much 'union'! |
5841 | Obedience to the law gives the best life, and success in war [Socrates, by Xenophon] |
Full Idea: A city in which the people are most obedient to the laws has the best life in time of peace and is irresistible in war. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Memorabilia of Socrates 4.4.15 | |
A reaction: This is a conservative view, with the obvious problem case of bad laws, but in general it seems to me clearly right. This is why it is so vital that nothing should be done to bring the law into disrepute, such as petty legislation or prosecution. |
20576 | Early Marx anticipates communitarian objections to liberalism [Marx, by Oksala] |
Full Idea: The early writings of Marx anticipate the communitarian critique of liberalism. | |
From: report of Karl Marx (works [1860]) by Johanna Oksala - Political Philosophy: all that matters Ch.8 | |
A reaction: [Oksala says modern writers seem to prefer this to the hardcore later Marx, which is presumably too 'scientific'. He says 'Capital Vol 1' is Marx's most important work] |
23862 | By saying the material dialectic of history aspires to the best, Marx agreed with capitalism [Weil on Marx] |
Full Idea: When Marx inverted Hegel's dialectic of history, by substituting matter for mind as the motive, he attributed to matter the essence of mind, an unceasing aspiration towards the best - which was in keeping with the general current of capitalist thought. | |
From: comment on Karl Marx (works [1860]) by Simone Weil - Reflections on Liberty and Social Oppression p.43 | |
A reaction: [compressed] A rather nice debating point! Marx seems to share the universal nineteenth century belief in unremitting progress. Without that, it is impossible to believe that a revolution will necessarily improve anything. |
23875 | Marx says force is everything, and that the weak will become strong, while remaining the weak [Weil on Marx] |
Full Idea: Marx posits on the one hand that force alone governs social relations to the exclusion of anything else, and on the other hand that one day the weak, while remaining weak, will nevertheless be stronger. He believed in miracles. | |
From: comment on Karl Marx (works [1860]) by Simone Weil - Fragments: London 1943 p.149 | |
A reaction: This is close to the obvious contradiction if the working classes despise the middle classes (the dreaded 'bourgeoisie') while their only aspiration is to be like them. It is hard to custom design a new class to which they could both aspire. |
18653 | Marx rejected equal rights because they never actually treat people as equals [Marx, by Kymlicka] |
Full Idea: Marx rejected the idea of equal rights, not because he was not a friend to the idea of treating people as equals, but precisely because he thought rights failed to live up to that ideal. | |
From: report of Karl Marx (works [1860]) by Will Kymlicka - Contemporary Political Philosophy (1st edn) 5.1 | |
A reaction: Presumably because the power to award 'rights' goes to the highest bidder. If equality is to be enshrined in law, it is a bit difficult to see how else to manage it. |
21999 | False consciousness results from concealment by the superstructure [Marx, by Singer] |
Full Idea: False consciousness involves failing to see things as they really are. It comes about because a society's superstructure can conceal the real basis of the society. | |
From: report of Karl Marx (works [1860]) by Peter Singer - Marx 9 | |
A reaction: That seems a poor label, probably revealing a Hegelian background. It seems a matter of knowledge rather than consciousness. Can a whole mind be in a state of error? |
23876 | The essence of capitalism is the subordination of people to things [Marx, by Weil] |
Full Idea: Marx discovered a formula impossible to surpass when he said that the essence of capitalism lies in the subordination of subject to object, of man to thing. | |
From: report of Karl Marx (works [1860]) by Simone Weil - Fragments: London 1943 p,155 | |
A reaction: I find this rather too vague to be a penetrating observation. I would suggest the obliteration of cooperation and community, in favour of competition. Winners and losers. |
20958 | Capitalism changes the world, by socialising the idea of a commodity [Marx, by Bowie] |
Full Idea: In Marx's view the essential factor in capitalism is that the encroachment of the commodity form into society fundamentally changes the world. | |
From: report of Karl Marx (works [1860]) by Andrew Bowie - Introduction to German Philosophy 6 'Historical' | |
A reaction: The main point is that people and their labour become commodities. Haven't animals always been treated as commodities? Clearly slave were commodities, long before capitalism. Capitalism universalises it? |
20960 | Marx thought capitalism was partly liberating, and could make labour and ownership more humane [Marx, by Bowie] |
Full Idea: Marx did not disapprove per se of capitalism. New divisions of labour and forms of ownership could transform individuals in modern societies, creating a more humane world with the means capitalism had liberated from feudalism. | |
From: report of Karl Marx (works [1860]) by Andrew Bowie - Introduction to German Philosophy 11 'Metaphysics' | |
A reaction: I'm guessing this might be early Marx, which has less to say about the 'scientific' inevitably of deep change, and the necessity for revolution. Nowadays we tinker with humane changes at the poorer end, while the rich run rampant. |
1661 | Socrates was the first to grasp that a cruelty is not justified by another cruelty [Vlastos on Socrates] |
Full Idea: Socrates was the first Greek to grasp the truth that if someone has done a nasty thing to me, this does not give the slightest moral justification for doing anything nasty to him. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.190 |
5846 | A lover using force is a villain, but a seducer is much worse, because he corrupts character [Socrates, by Xenophon] |
Full Idea: The fact that a lover uses not force but persuasion makes him more detestable, because a lover who uses force proves himself a villain, but one who uses persuasion ruins the character of the one who consents. | |
From: report of Socrates (reports of career [c.420 BCE]) by Xenophon - Symposium 8.20 | |
A reaction: A footnote says that this distinction was enshrined in Athenian law, where seduction was worse than rape. This is a startling and interest contrast to the modern view, which enshrines rights and freedoms, and says seduction is usually no crime at all. |
1657 | Socrates holds that right reason entails virtue, and this must also apply to the gods [Vlastos on Socrates] |
Full Idea: It is essential to Socrates' rationalist programme in theology to assume that the entailment of virtue by wisdom binds gods no less than men. He would not tolerate one moral standard for me and another for gods. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.164 |
1662 | A new concept of God as unswerving goodness emerges from Socrates' commitment to virtue [Vlastos on Socrates] |
Full Idea: Undeviating beneficent goodness guides Socrates' thought so deeply that he applies it even to the deity; he projects a new concept of god as a being that can cause only good, never evil. | |
From: comment on Socrates (reports of career [c.420 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.197 |