9382
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Subjects may be unaware of their epistemic 'entitlements', unlike their 'justifications' [Burge]
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Full Idea:
I call 'entitlement' (as opposed to justification) the epistemic rights or warrants that need not be understood by or even be accessible to the subject.
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From:
Tyler Burge (Content Preservation [1993]), quoted by Paul Boghossian - Analyticity Reconsidered §III
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A reaction:
I espouse a coherentism that has both internal and external components, and is mediated socially. In Burge's sense, animals will sometimes have 'entitlement'. I prefer, though, not to call this 'knowledge'. 'Entitled true belief' is good.
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5954
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All inventions of the mind aim at pleasure, and those that don't are worthless [Metrodorus of Lamp., by Plutarch]
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Full Idea:
Metrodorus says that all the wonderful, ingenious and brilliant inventions of the mind have been contrived for the sake of pleasure of the flesh or for the sake of looking forward to it, and any accomplishment not leading to this end is worthless.
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From:
report of Metrodorus (Lamp) (fragments/reports [c.291 BCE], Fr 6) by Plutarch - 74: Reply to Colotes §1125
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A reaction:
It is very hard to think of counterexamples! Would anyone bother to work out the theorems of number theory if they didn't enjoy doing it? Would any sensible person make great sacrifices if they didn't think that increased happiness would result?
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22470
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A good moral system benefits its participants, and so demands reciprocity [Foot]
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Full Idea:
It has been suggested that one criterion for a good moral system is that it should be possible to demand reciprocity from every individual because of the good the system renders to him.
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From:
Philippa Foot (Morality, Action, and Outcome [1985], p.104)
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A reaction:
Money seems to have this feature, that we mostly conform to the rules for its use, because we value the whole system. Foot accepts this, but says there are also other criteria, such as leaving freedom to live well (ie. not too puritanical).
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22468
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Virtues can have aims, but good states of affairs are not among them [Foot]
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Full Idea:
Some virtues do give us aims, but nothing from within morality suggests the kind of good state of affairs which it would seem always to be our duty to promote. And why indeed should there be any such thing?
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From:
Philippa Foot (Morality, Action, and Outcome [1985], p.101)
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A reaction:
Isn't successful human functioning, such as heath, always to be desired? If honour is a worthy aim, doesn't that make being rightly honoured a desirable state of affairs? She is attacking consequentialism, but I'm not convinced here.
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