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13082
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The complete concept of an individual includes contingent properties, as well as necessary ones [Leibniz]
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Full Idea:
In this complete concept of possible Peter are contained not only essential or necessary things, ..but also existential things, or contingent items included there, because the nature of an individual substance is to have a perfect or complete concept.
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From:
Gottfried Leibniz (Of liberty, Fate and God's grace [1690], Grua 311), quoted by Cover,J/O'Leary-Hawthorne,J - Substance and Individuation in Leibniz 3.3.1
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A reaction:
Compare Idea 13077, where he seems to say that the complete concept is only necessarily linked to properties which will predict future events - though I suppose that would have to include all of the contingent properties mentioned here.
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11214
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We learn 'not' along with affirmation, by learning to either affirm or deny a sentence [Rumfitt]
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Full Idea:
The standard view is that affirming not-A is more complex than affirming the atomic sentence A itself, with the latter determining its sense. But we could learn 'not' directly, by learning at once how to either affirm A or reject A.
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From:
Ian Rumfitt ("Yes" and "No" [2000], IV)
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A reaction:
[compressed] This seems fairly anti-Fregean in spirit, because it looks at the psychology of how we learn 'not' as a way of clarifying what we mean by it, rather than just looking at its logical behaviour (and thus giving it a secondary role).
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5078
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Kant and Mill both try to explain right and wrong, without a divine lawgiver [Taylor,R]
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Full Idea:
Kant and Mill were in total agreement in trying to give content to the distinction between moral right and wrong, without recourse to any divine lawgiver.
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From:
Richard Taylor (Virtue Ethics: an Introduction [2002], Ch.14)
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A reaction:
A nice analysis, in tune with MacIntyre and others, who see such attempts as failures. It is hard, however, to deny the claims of rational principles, or of suffering, in our moral framework. I agree with Taylor's move back to virtue, but it ain't simple.
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5067
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Morality based on 'forbid', 'permit' and 'require' implies someone who does these things [Taylor,R]
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Full Idea:
If morality is based on wrong (meaning 'forbidden'), right ('permitted'), and obligatory ('required'), we are led to ask 'Who is it that thus permits, forbids or requires that certain things be done or not done?'
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From:
Richard Taylor (Virtue Ethics: an Introduction [2002], Ch.2)
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A reaction:
Clear reinforcement for Nietzsche's attack on conventional morals, which Taylor sees as a relic of medieval religious attitudes. Taylor says Kant offered a non-religious version of the same authority. I agree. Back to the Greek pursuit of excellence!
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5079
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Pleasure can have a location, and be momentary, and come and go - but happiness can't [Taylor,R]
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Full Idea:
Pleasures can be located in a particular part of the body, and can be momentary, and come and go, but this is not the case with happiness.
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From:
Richard Taylor (Virtue Ethics: an Introduction [2002], Ch.16)
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A reaction:
Probably no one ever thought that pleasure and happiness were actually identical - merely that pleasure is the only cause and source of happiness. These are good objections to that hypothesis. Pleasure simply isn't 'the good'.
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5068
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'Eudaimonia' means 'having a good demon', implying supreme good fortune [Taylor,R]
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Full Idea:
The word 'eudaimonia' means literally 'having a good demon', which is apt, because it suggests some kind of supreme good fortune, of the sort which might be thought of as a bestowal.
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From:
Richard Taylor (Virtue Ethics: an Introduction [2002], Ch.5)
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A reaction:
Beware of etymology. This implies that eudaimonia is almost entirely beyond a person's control, but Aristotle doesn't think that. A combination of education and effort can build on some natural gifts to create a fully successful life.
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5077
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The modern idea of obligation seems to have lost the idea of an obligation 'to' something [Taylor,R]
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Full Idea:
In modern moral thinking, obligation is something every responsible person is supposed to have, but it is not an obligation to the state, or society, or humanity, or even to God. It is an obligation standing by itself.
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From:
Richard Taylor (Virtue Ethics: an Introduction [2002], Ch.12)
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A reaction:
This nicely pinpoints how some our moral attitudes are relics of religion. Taylor wants a return to virtue, but one could respond by opting for the social contract (with very clear obligations) or Kantian 'contractualism' (answering to rational beings).
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5066
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If we are made in God's image, pursuit of excellence is replaced by duty to obey God [Taylor,R]
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Full Idea:
Once people are declared to be images of God, just by virtue of minimal humanity, they have, therefore, no greater individual excellence to aspire to, and their purpose became one of obligation, that is, obedience to God's will.
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From:
Richard Taylor (Virtue Ethics: an Introduction [2002], Ch.2)
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A reaction:
An interesting and plausible historical analysis. There is a second motivation for the change, though, in Grotius's desire to develop a more legalistic morality, focusing on actions rather than character. Taylor's point is more interesting, though.
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