Magni Formica Laboris

“Whenever an object of the will has to be laid down as the basis for prescribing the rule that determines the will, there the rule is none other than heteronomy; the imperative is conditional, namely: if or because one wills this object, one ought to act in such or such a way; hence it can never command morally, that is, categorically.” (G 444) The will’s principle to serve as a ‘compass’: common human reason “knows very well how to distinguish in every case that comes up what is good and what is evil, what is in conformity with duty or contrary to duty, if, without in the least teaching it anything new, we only, as did Socrates, make it attentive to its own principle (note – a reference to ‘recollection’); and that there is, accordingly, no need of science and philosophy to know what one has to do in order to be honest and good, and even wise and virtuous.” (G 404) "From love of humankind I am willing to admit that even most of our actions are in conformity with duty; but if we

"The traditional term 'natural philosopher' may be aptly applied to a scientist who was also a scholar, deeply conscious of the historical roots and philosophical import of his physics." - Harman "Around 1850 the science of physics came to be defined in terms of the unifying role of the concept of energy and the programme of mechanical explanation. Quantification, the search for mathematical laws, and precision measurement, the attainment of accurate values in experimentation, came to be seen as normative in physical science." (Harman 3) [Remember the two pivotal statements Rynasiewicz made about history of science: 1. There is no philosophy of science without a history of science; 2. If you want to study history, there are three central texts that must be read (and to which almost all other historical texts refer): Ptolemy's Almagest , Newton's Principia , and Maxwell's Treatise on Electricity and Magnetism .] "Maxwell urged caution

“Hume is a Socratic thinker. He believes that in order to avoid being plagued by [skeptical doubts and] anxiety we must achieve self-knowledge. The philosopher stands in need of it as much as his or her fellows do. Socrates would have agreed; but he appeared to think that self-knowledge was to come through the pursuit of the dialectical questioning in which the philosopher is expert, and Hume does not think this. Hume thinks that he has available a scientific mode of understanding that illuminates our nature for us, and that the philosopher must turn to this to save himself. Our nature is intelligible; and once we have learned its key features, we can avoid those influences in philosophy (and in religion) that would lead us to do violence to it. The understanding of human nature that Hume urges on us is different indeed from that deriving from Socrates, at least as Plato presents him to us.” – Terence Penelhum , Hume’s Moral Psychology from CC to Hume Duty is derived from "

"When I was twenty, says a French poet, Ovid was my favourite: Now I am forty, I declare for Horace." (5.30) "Inanimate objects may bear to each other all the same relations, which we observe in moral agents; though the former can never be the object of love or hatred, nor are consequently susceptible of merit or iniquity. A young tree, which over-tops and destroys its parent, stands in all the same relations with Nero, when he murdered Agrippina; and if morality consisted merely in relations, would, no doubt, be equally criminal" (Appx 1, 17)