75 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 |
1798 | He studied philosophy by suspending his judgement on everything [Pyrrho, by Diog. Laertius] |
Full Idea: He studied philosophy on the principle of suspending his judgement on all points. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.3 | |
A reaction: In what sense was Pyrrho a philosopher, then? He must have asserted SOME generalised judgments. |
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 |
1800 | Sceptics say reason is only an instrument, because reason can only be attacked with reason [Pyrrho, by Diog. Laertius] |
Full Idea: The Sceptics say that they only employ reason as an instrument, because it is impossible to overturn the authority of reason, without employing reason. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.8 |
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 |
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'? |
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 |
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 |
13134 | We negate predicates but do not negate names [Westerhoff] |
Full Idea: We negate predicates but do not negate names. | |
From: Jan Westerhoff (Ontological Categories [2005], §88) | |
A reaction: This is a point for anyone like Ramsey who wants to collapse the distinction between particulars and universals, or singular terms and their predicates. |
13117 | How far down before we are too specialised to have a category? [Westerhoff] |
Full Idea: How far down are we allowed to go before the categories become too special to qualify as ontological categories? | |
From: Jan Westerhoff (Ontological Categories [2005], Intro) | |
A reaction: A very nice question, because we can't deny a category to a set with only one member, otherwise the last surviving dodo would not have been a dodo. |
13116 | Maybe objects in the same category have the same criteria of identity [Westerhoff] |
Full Idea: There is an idea that objects belonging to the same category have the same criteria of identity. This view was first explicitly endorsed by Frege (1884), and was later systematized by Dummett (1981). | |
From: Jan Westerhoff (Ontological Categories [2005], Intro) | |
A reaction: This approach is based on identity between equivalence classes. Westerhoff says it means, implausibly, that the resulting categories cannot share properties. |
13118 | Categories are base-sets which are used to construct states of affairs [Westerhoff] |
Full Idea: My fundamental idea is that 'form-sets' are intersubstitutable constituents of states of affairs with the same form, and 'base-sets' are special form-sets which can be used to construct other form-sets. Ontological categories are the base-sets. | |
From: Jan Westerhoff (Ontological Categories [2005], Intro) | |
A reaction: The spirit of this is, of course, to try to achieve the kind of rigour that is expected in contemporary professional philosophy, by aiming for some sort of axiom-system that is related to a well established precise discipline like set theory. Maybe. |
13124 | Categories can be ordered by both containment and generality [Westerhoff] |
Full Idea: Categories are usually not assumed to be ordered by containment, but also be generality. | |
From: Jan Westerhoff (Ontological Categories [2005], §02) | |
A reaction: I much prefer generality, which is responsive to the full picture, whereas containment seems to appeal too much to the orderly and formalised mind. Containments overlap, so we can't dream of a perfectly neat system. |
13125 | Categories are held to explain why some substitutions give falsehood, and others meaninglessness [Westerhoff] |
Full Idea: It is usually assumed of ontological categories that they can explain why certain substitutions make a statement false ('prime' for 'odd'), while others make it meaningless ('sweet' for 'odd', of numbers). | |
From: Jan Westerhoff (Ontological Categories [2005], §05) | |
A reaction: So there is a strong link between big ontological questions, and Ryle's famous identification of the 'category mistake'. The phenomenon of the category mistake is undeniable, and should make us sympathetic to the idea of categories. |
13126 | Categories systematize our intuitions about generality, substitutability, and identity [Westerhoff] |
Full Idea: Systems of ontological categories are systematizations of our intuitions about generality, intersubstitutability, and identity. | |
From: Jan Westerhoff (Ontological Categories [2005], §23) | |
A reaction: I think we might be able to concede this without conceding the relativism about categories which Westerhoff espouses. I would claim that our 'intuitions' are pretty accurate about the joints of nature, and hence accurate about these criteria. |
13130 | Categories as generalities don't give a criterion for a low-level cut-off point [Westerhoff] |
Full Idea: Categories in terms of generality, dependence and containment are unsatisfactory because of the 'cut-off point problem': they don't give an account of how far down the order we can go and be sure we are still dealing with categories. | |
From: Jan Westerhoff (Ontological Categories [2005], §27) | |
A reaction: I don't see why this should be a devastating objection to any theory. I have a very clear notion of a human being, but a very hazy notion of how far back towards its conception a human being extends. |
13131 | The aim is that everything should belong in some ontological category or other [Westerhoff] |
Full Idea: It seems to be one of the central points of constructing systems of ontological categories that everything can be placed in some category or other. | |
From: Jan Westerhoff (Ontological Categories [2005], §49) | |
A reaction: After initial resistance to this, I suppose I have to give in. The phoenix (a unique mythological bird) is called a 'phoenix', though it might just be called 'John' (cf. God). If there were another phoenix, we would know how to categorise it. |
13123 | All systems have properties and relations, and most have individuals, abstracta, sets and events [Westerhoff] |
Full Idea: Surveyed ontological systems show overlaps: properties and relations turn up in every system; individuals form part of five systems; abstracta, collections/sets and events are in four; facts are in two. | |
From: Jan Westerhoff (Ontological Categories [2005], §02) | |
A reaction: Westerhoff is a hero for doing such a useful survey. Of course, Quine challenges properties, and relations are commonly given a reductive analysis. Individuals can be challenged, and abstracta reduced. Sets are fictions. Events or facts? Etc. |
13115 | Ontological categories are like formal axioms, not unique and with necessary membership [Westerhoff] |
Full Idea: I deny the absolutism of a unique system of ontological categories and the essentialist view of membership in ontological categories as necessary features. ...I regard ontological categories as similar to axioms of formalized theories. | |
From: Jan Westerhoff (Ontological Categories [2005], Intro) | |
A reaction: The point is that modern axioms are not fundamental self-evident truths, but an economic set of basic statements from which some system can be derived. There may be no unique set of axioms for a formal system. |
13119 | Categories merely systematise, and are not intrinsic to objects [Westerhoff] |
Full Idea: My conclusion is that categories are relativistic, used for systematization, and that it is not an intrinsic feature of an object to belong to a category, and that there is no fundamental distinction between individuals and properties. | |
From: Jan Westerhoff (Ontological Categories [2005], Intro) | |
A reaction: [compressed] He calls his second conclusion 'anti-essentialist', but I think we can still get an account of (explanatory) essence while agreeing with his relativised view of categories. Wiggins might be his main opponent. |
13135 | A thing's ontological category depends on what else exists, so it is contingent [Westerhoff] |
Full Idea: What ontological category a thing belongs to is not dependent on its inner nature, but dependent on what other things there are in the world, and this is a contingent matter. | |
From: Jan Westerhoff (Ontological Categories [2005], §89) | |
A reaction: This is aimed at those, like Wiggins, who claim that category is essential to a thing, and there is no possible world in which that things could belong to another category. Sounds good, till you try to come up with examples. |
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 |
13129 | Essential kinds may be too specific to provide ontological categories [Westerhoff] |
Full Idea: Essential kinds can be very specific, and arguably too specific for the purposes of ontological categories. | |
From: Jan Westerhoff (Ontological Categories [2005], §27) | |
A reaction: Interesting. There doesn't seem to be any precise guideline as to how specific an essential kind might be. In scientific essentialism, each of the isotopes of tin has a distinct essence, but why should they not be categories |
6595 | If we need a criterion of truth, we need to know whether it is the correct criterion [Pyrrho, by Fogelin] |
Full Idea: Against the Stoics, the Pyrrhonians argued that if someone presents a criterion of truth, then it will be important to determine whether it is the correct criterion. | |
From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
A reaction: Hence Davidson says that attempts to define truth are 'folly'. If something has to be taken as basic, then truth seems a good candidate (since, for example, logical operators could not otherwise be defined by means of 'truth' tables). |
6593 | The Pyrrhonians attacked the dogmas of professors, not ordinary people [Pyrrho, by Fogelin] |
Full Idea: The attacks of the Pyrrhonian sceptics are directed against the dogmas of the 'professors', not against the beliefs of the common people pursuing the business of daily life. | |
From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
A reaction: This may be because they thought that ordinary people were too confused to be worth attacking, rather than because they lived in a state of beautifully appropriate beliefs. Naïve realism is certainly worth attacking. |
6592 | Academics said that Pyrrhonians were guilty of 'negative dogmatism' [Pyrrho, by Fogelin] |
Full Idea: The ancient Academic sceptics charged the Pyrrhonian sceptics with 'negative dogmatism' when they claimed that a certain kind of knowledge is impossible. | |
From: report of Pyrrho (reports [c.325 BCE]) by Robert Fogelin - Walking the Tightrope of Reason Ch.4 | |
A reaction: It is this kind of point which should push us towards some sort of rationalism, because certain a priori 'dogmas' seem to be indispensable to get any sort of discussion off the ground. The only safe person is Cratylus (see Idea 578). |
1801 | Animals vary in their feelings and judgements (Mode 1) [Pyrrho, by Diog. Laertius] |
Full Idea: First mode: animals vary in their feelings and judgements (of food, for example). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1803 | Objects vary according to which sense perceives them (Mode 3) [Pyrrho, by Diog. Laertius] |
Full Idea: Third mode: things like an apple vary according to which sense perceives them (yellow, sweet, and fragrant). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1809 | Perception is affected by expectations (Mode 9) [Pyrrho, by Diog. Laertius] |
Full Idea: Ninth mode: we perceive things according to what we expect (earthquakes and sunshine). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1804 | Perception varies with madness or disease (Mode 4) [Pyrrho, by Diog. Laertius] |
Full Idea: Fourth mode: perceivers vary in their mental and physical state (such as the mad and the sick). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1806 | Perception of objects depends on surrounding conditions (Mode 6) [Pyrrho, by Diog. Laertius] |
Full Idea: Sixth mode: the perception of an object depends on surrounding conditions (sunlight and lamplight). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1805 | Judgements vary according to local culture and law (Mode 5) [Pyrrho, by Diog. Laertius] |
Full Idea: Fifth mode: judgements vary according to local custom, law and culture (Persians marry their daughters). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1808 | Perception of things depends on their size or quantity (Mode 8) [Pyrrho, by Diog. Laertius] |
Full Idea: Eighth mode: perceptions of things depend on their magnitude or quantity (food and wine). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1802 | Individuals vary in responses and feelings (Mode 2) [Pyrrho, by Diog. Laertius] |
Full Idea: Second mode: individual men vary in responses and feelings (heat and cold, for example). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1807 | Perception varies with viewing distance and angle (Mode 7) [Pyrrho, by Diog. Laertius] |
Full Idea: Seventh mode: perception varies according to viewing distance and angle (the sun, and a dove's neck). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
1810 | Perception and judgement depend on comparison (Mode 10) [Pyrrho, by Diog. Laertius] |
Full Idea: Tenth mode: perceptions and judgements depend on comparison (light/heavy, above/below). | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.Py.9 |
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 |
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? |
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 |
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 |
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. |
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. |
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. |
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. |
3062 | There are no causes, because they are relative, and alike things can't cause one another [Pyrrho, by Diog. Laertius] |
Full Idea: The idea of cause is relative to that of which it is the cause, and so has no real existence. …Also cause must either be body causing body, or incorporeal causing incorporeal, and neither of these is possible. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.11.11 |
3063 | Motion can't move where it is, and can't move where it isn't, so it can't exist [Pyrrho, by Diog. Laertius] |
Full Idea: Motion is not moved in the place in which it is is, and it is impossible that it should be moved in the place in which it is not, so there is no such thing as motion. | |
From: report of Pyrrho (reports [c.325 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.11.11 |
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 |