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19335
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Reasonings have a natural ordering in God's understanding, but only a temporal order in ours [Leibniz]
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Full Idea:
All reasonings are eminent in God, and they preserve an order among themselves in his understanding as well as in ours; but for him this is just an order and a priority of nature, whereas for us there is a priority of time.
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From:
Gottfried Leibniz (The Theodicy [1710], p.192), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.III
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A reaction:
This view is found in Frege, and seems to be the hallmark of rationalist philosophy. There is an apriori assumption that reality has a rational order, so that pure reason is a tool for grasping it. Lewis's 'mosaic' of experiences has no order.
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19367
|
Saying we must will whatever we decide to will leads to an infinite regress [Leibniz]
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Full Idea:
As for volition itself, to say that it is the object of free will is incorrect. We will to act, strictly speaking, and we do not will to will, else we should still say we will to have the will to will, and that would go on to infinity.
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From:
Gottfried Leibniz (The Theodicy [1710], p.151), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 4.IV
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A reaction:
This strikes me as an elementary difficulty which most fans of free will appear to evade. Thoughts just arise in us, and some of them are volitions. We can say there is then a 'gap' (Searle) where we choose, but what happens in the gap?
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19351
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Perfections of soul subordinate the body, but imperfections of soul submit to the body [Leibniz]
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Full Idea:
Insofar as the soul has perfection ...God has accommodated the body to the soul, and has arranged beforehand that the body is impelled to execute its orders. Insofar as it is imperfect and confused, God accommodates soul to body, swayed by passions.
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From:
Gottfried Leibniz (The Theodicy [1710], p.159), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 3.IV
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A reaction:
Perkins says this is the nearest Leibniz gets to the idea of interaction between body and soul. Perfection and confusion are on a continuum for Leibniz. With such speculations I always wonder how these things can be known. How perfect is my mind?
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20409
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When we judge beauty, it isn't just personal; we judge on behalf of everybody [Kant]
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Full Idea:
It is ridiculous if someone justifies his tast by saying 'this object is beautiful for me'. . .If he pronounces that something is beautiful, then he expects the very same satisfaction of others: he judges not merely for himself, but for everyone.
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From:
Immanuel Kant (Critique of Judgement I: Aesthetic [1790], CUP 7 5:213), quoted by Elizabeth Schellekens - Immanuel Kant (aesthetics) 1
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A reaction:
For Kant this would also be the hallmark of rationality - that we expect, or hope for, a consensus when we express a rational judgement. But this expectation is far less in cases of beauty. We do not expect total agreement from very tasteful people.
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22711
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The beautiful is not conceptualised as moral, but it symbolises or resembles goodness [Kant, by Murdoch]
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Full Idea:
Kant insists that the beautiful must not be tainted with the good (that is, not conceptualised in any way which would bring it into the sphere of moral judgement) yet he says that the beautiful symbolises the good, it is an analogy of the good.
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From:
report of Immanuel Kant (Critique of Judgement I: Aesthetic [1790]) by Iris Murdoch - The Sublime and the Good p.209
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A reaction:
Kant evidently wanted a very pure view of the aesthetic experience, drained of any overlapping feelings or beliefs. I'm not sure I understand how the beautiful can symbolise or be analogous to the good, while being devoid of it.
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4025
|
Kant saw beauty as a sort of disinterested pleasure, which has become separate from the good [Kant, by Taylor,C]
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Full Idea:
Kant, in his third critique, defined beauty in terms of a certain kind of disinterested pleasure;….this is the basis for a declaration of independence of the beautiful relative to the good.
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From:
report of Immanuel Kant (Critique of Judgement I: Aesthetic [1790]) by Charles Taylor - Sources of the Self §23.1
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A reaction:
This is a rebellion against the Greeks, especially Plato, and prepares the ground for the idea of 'art for art's sake'. Personally, I'm with Plato.
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20412
|
Beauty is only judged in pure contemplation, and not with something else at stake [Kant]
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Full Idea:
If the question is whether something is beautiful, one does not want to know whether there is something that is or that could be at stake, for us or for someone else, in the existence of the thing, but rather how we judge it in mere contemplation.
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From:
Immanuel Kant (Critique of Judgement I: Aesthetic [1790], CUP 2 5:204), quoted by Elizabeth Schellekens - Immanuel Kant (aesthetics) 2.3
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A reaction:
This evidently denies that function has anything to do with beauty, and seems to be a prelude to 'art for art's sake'. But a running cheetah cannot be separated from the sheer efficiencey and focus of the performance.
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5643
|
Aesthetic values are not objectively valid, but we must treat them as if they are [Kant, by Scruton]
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Full Idea:
The 'Critique of Judgement' argues, then, not for the objective validity of aesthetic values, but for the fact that we must think of them as objectively valid.
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From:
report of Immanuel Kant (Critique of Judgement I: Aesthetic [1790]) by Roger Scruton - Short History of Modern Philosophy §11.7
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A reaction:
The trouble with these transcendental arguments of Kant is that they render you powerless to discuss the question of whether values are actually objective. We are all trapped in presuppositions, instead of testing suppositions.
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20410
|
The judgement of beauty is not cognitive, but relates, via imagination, to pleasurable feelings [Kant]
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Full Idea:
In order to understand whether or not something is beautiful, we do not relate the representation by means of understanding to the object for cognition, but relate it by means of the imagination ..to the subject and its feeling of pleasure or displeasure.
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From:
Immanuel Kant (Critique of Judgement I: Aesthetic [1790], CUP 1 5:203), quoted by Elizabeth Schellekens - Immanuel Kant (aesthetics) 2.1
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A reaction:
This is to distinguish the particular type of judgement which counts as 'aesthetic' - the point being that it is not cognitive - it is not a matter of knowledge and facts, but a cool judgement made about a warm feeling of pleasure. I think.
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19346
|
Most people facing death would happily re-live a similar life, with just a bit of variety [Leibniz]
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Full Idea:
I believe there would be few persons who, being at the point of death, were not content to take up life again, on condition of passing through the same amount of good and evil, provided that it were not the same kind.
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From:
Gottfried Leibniz (The Theodicy [1710], p.130), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
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A reaction:
Nice challenge. People who refuse the offer are not necessarily suicidal. He's probably right, but Leibniz doesn't recognise the factor of boredom. Look up the suicide note of the actor George Sanders! One life may be enough.
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19340
|
Metaphysical evil is imperfection; physical evil is suffering; moral evil is sin [Leibniz]
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Full Idea:
Evil may be taken metaphysically, physically, and morally. Metaphysical evil consists in mere imperfection, physical evil is suffering, and moral evil is sin.
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From:
Gottfried Leibniz (The Theodicy [1710], p.136), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
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A reaction:
There seem to be plenty of imperfections in the world which don't look like evil. Or do you only declare it to be an imperfection because it seems to be evil (by some other standard)? Human evil comes from ignorance, so metaphysical explains moral.
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20239
|
Unlike us, the early Greeks thought envy was a good thing, and hope a bad thing [Hesiod, by Nietzsche]
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Full Idea:
Hesiod reckons envy among the effects of the good and benevolent Eris, and there was nothing offensive in according envy to the gods. ...Likewise the Greeks were different from us in their evaluation of hope: one felt it to be blind and malicious.
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From:
report of Hesiod (works [c.700 BCE]) by Friedrich Nietzsche - Dawn (Daybreak) 038
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A reaction:
Presumably this would be understandable envy, and unreasonable hope. Ridiculous envy can't possibly be good, and modest and sensible hope can't possibly be bad. I suspect he wants to exaggerate the relativism.
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19327
|
The intelligent cause must be unique and all-perfect, to handle all the interconnected possibilities [Leibniz]
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Full Idea:
The intelligent cause ought to be infinite in all ways, and absolutely perfect in power, in wisdom, and in goodness, since it relates to all that which is possible. Also, since all is connected together, there is no ground for admitting more than one.
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From:
Gottfried Leibniz (The Theodicy [1710], p.128), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.II
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A reaction:
Notice that Leibniz's possible worlds seem to be all connected together, unlike David Lewis's worlds, which are discrete. Personally I suspect that all perfections will lead to contradiction, though Leibniz strongly argues against it.
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19330
|
If justice is arbitrary, or fixed but not observed, or not human justice, this undermines God [Leibniz]
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Full Idea:
The three dogmas (1) that the nature of justice is arbitrary, (2) it is fixed, but not certain God will observe it, or (3) the justice we know is not that which God observes, destroy our confidence in the love of God.
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From:
Gottfried Leibniz (The Theodicy [1710], p.237), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.III
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A reaction:
Leibniz proceeds to carefully refute these three responses to the dilemma about how justice relates to God.
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19329
|
The laws of physics are wonderful evidence of an intelligent and free being [Leibniz]
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|
Full Idea:
These admirable laws [of physics] are wonderful evidence of an intelligent and free being, as opposed to the system of absolute and brute necessity, advocated by Strato and Spinoza.
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From:
Gottfried Leibniz (The Theodicy [1710], p.332), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.II
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A reaction:
Note the swipe at Spinoza. Leibniz defends the absolute necessities residing in God, but is too polite to call those 'brute', though personally I can't see the difference. But he says the laws arise from 'perfection and order', not from God's necessity.
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19337
|
How can an all-good, wise and powerful being allow evil, sin and apparent injustice? [Leibniz]
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Full Idea:
There is this question of natural theology, how a sole Principle, all-good, all-wise and all-powerful, has been able to admit evil, and especially to permit sin, and how it could resolve to make the wicked often happy and the good unhappy?
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From:
Gottfried Leibniz (The Theodicy [1710], p.098), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
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A reaction:
His answer is, roughly, that there is an unavoidable trade-off, which humans cannot fully understand. Personally I would say that if there is a God, the evidence for his benevolence towards humanity is not encouraging.
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19345
|
Being confident of God's goodness, we disregard the apparent local evils in the visible world [Leibniz]
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Full Idea:
Being made confident by demonstrations of the goodness and the justice of God, we disregard the appearances of harshness and justice which we see in this small portion of his Kingdom that is exposed to our gaze.
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From:
Gottfried Leibniz (The Theodicy [1710], p.120), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
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A reaction:
Hm. If this locality is full of evils, and the rest of it is much better, how come we are stuck in this miserable corner of things? God is obliged to compromise, but did he select us to get the worst of it?
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