10 ideas
19441 | All philosophies presuppose their historical moment, and arise from it [Feuerbach] |
Full Idea: Every philosophy originates as a manifestation of its time; its origin presupposes its historical time. | |
From: Ludwig Feuerbach (Towards a Critique of Hegel's Philosophy [1839], p.59) | |
A reaction: There seems to be widespread agreement among continental philosophers about this idea, whereas analytic philosophers largely ignore, and treat Plato as if he were a current professor in Chicago. |
19442 | I don't study Plato for his own sake; the primary aim is always understanding [Feuerbach] |
Full Idea: Plato in writing is only a means for me; that which is primary and a priori, that which is the ground to which all is ultimately referred, is understanding. | |
From: Ludwig Feuerbach (Towards a Critique of Hegel's Philosophy [1839], p.63) | |
A reaction: It always seems to that the main aim of philosophy is understanding - which is why its central activity is explanation. |
6294 | In the beginning was the Word, and the Word was with God, and the word was God [John] |
Full Idea: In the beginning was the Word, and the Word was with God, and the word was God. | |
From: St John (04: Gospel of St John [c.95], 01.01) | |
A reaction: 'Word' translates the Greek word 'logos', which has come a long way since Heraclitus. The interesting contrast is with the later Platonist view that the essence of God is the Good. So is the source of everything to be found in reason, or in value? |
19444 | Each proposition has an antithesis, and truth exists as its refutation [Feuerbach] |
Full Idea: Every intellectual determination has its antithesis, its contradiction. Truth exists not in unity with, but in refutation of its opposite. | |
From: Ludwig Feuerbach (Towards a Critique of Hegel's Philosophy [1839], p.72) | |
A reaction: This appears to be a rejection of the 'synthesis' in Hegel, in favour of what strikes me as a rather more sensible interpretation of the modern dialectic. Being exists in contrast to nothingness, and truth exists in contrast to its negation? |
19445 | A dialectician has to be his own opponent [Feuerbach] |
Full Idea: A thinker is a dialectician only insofar as he is his own opponent. | |
From: Ludwig Feuerbach (Towards a Critique of Hegel's Philosophy [1839], p.72) | |
A reaction: Quite an inspirational slogan for beginners in philosophy. How many non-philosophers are willing to be their own opponent. In law courts and the House of Commons we assign the roles to separate persons. Hence rhetoric replaces reason? |
8821 | Jesus said he bore witness to the truth. Pilate asked, What is truth? [John] |
Full Idea: Jesus: I came into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? | |
From: St John (04: Gospel of St John [c.95], 18:37-8) | |
A reaction: There is very little explicit discussion of truth in philosophy before this exchange (apart from Ideas 251 and 586), and there isn't any real debate prior to Russell and the pragmatists. What was Pilate's tone? Did he spit at the end of his question? |
19443 | Truth forges an impersonal unity between people [Feuerbach] |
Full Idea: The urge to communicate is a fundamental urge - the urge for truth. ...That which is true belongs neither to me nor exclusively to you, but is common to all. The thought in which 'I' and 'You' are united is a true thought. | |
From: Ludwig Feuerbach (Towards a Critique of Hegel's Philosophy [1839], p.65) | |
A reaction: Sceptics may doubt that there are such truths, but this is certainly how we experience agreement - that there is some truth shared between us which is no longer the possession of either of us. Nice idea. |
19446 | To our consciousness it is language which looks unreal [Feuerbach] |
Full Idea: To sensuous consciousness it is precisely language that is unreal, nothing. | |
From: Ludwig Feuerbach (Towards a Critique of Hegel's Philosophy [1839], p.77) | |
A reaction: Offered as a corrective to the view that our ontological commitments entirely concern what we are willing to say. |
12812 | Things have real essences, but we categorise them according to the ideas we receive [Locke] |
Full Idea: This I do say, that there are real constitutions in things from whence simple ideas flow, which we observe combin'd in them. But we distinguish particular substances into sorts or genera not by real essences or constitutions, but by observed simple ideas. | |
From: John Locke (Letters to William Molyneux [1692], 1693.01.20) | |
A reaction: This is the clearest statement I can find of Locke's position on essences. He is totally committed to their reality, but strongly aware of the empirical constraints which keep us from direct knowledge of them. He would be amazed by modern discoveries. |
19447 | The Absolute is the 'and' which unites 'spirit and nature' [Feuerbach] |
Full Idea: The Absolute is spirit and nature. ...But what then is the Absolute? Nothing other than this 'and', that is, the unity of spirit and nature. | |
From: Ludwig Feuerbach (Towards a Critique of Hegel's Philosophy [1839], p.82) | |
A reaction: This is Feuerbach's spin on Hegel. He has been outlining idealist philosophy and the philosophy of nature in Schelling. Is this Spinoza's one substance? |