Though I uncircumscribed myself retire,
And put not forth my goodness, which is free
To act or not, necessity and chance
Approach not me, and what I will is fate.
Sayfa 204Kitabı okudu
Each class would have preached the importance of those virtues for whose exercise there was no necessity in their own lives. The rich would have spoken on the value of thrift, and the idle grown eloquent over the dignity of labour.
Sayfa 14Kitabı okudu
"To name Gaia is to name the necessity
of resisting this temptation, the necessity of starting out from the acceptance of this testing challenge: we do not have any choice, because she will not wait."
Sayfa 50
"The oaths of soldiers, that they will serve a given number of years, that they will obey the orders of their superior officers, that they will bear true allegiance to the government, and so forth, are of no obligation. Independently of the criminality of an oath, that, for a given number of years, he will kill all whom he may be commanded to kill, without exercising his own judgment or conscience as to the justice or necessity of such killing, there is this further reason why a soldier's oath is of no obligation, viz. that, like all the other oaths that have now been mentioned, it is gites to nobody. There being, in no legitimate sense, any such corporation, or nation, as 'the United States,' nor, consequently, in any legitimate sense, any such government as 'the government of the United States,' a soldier's oath given to, or contract made with, such nation or government, is necessarily an oath given to, or a contract made with, nobody. Consequently such cath or contract can be of no obligation."
Sayfa 41 - Qualiteri PublishingKitabı okudu
Elizabeth Anscombe (1919–2001) challenged the claim that necessity was a part of our notion of causation. To say that A caused B, she argued, was not the same as to say that A necessitated B. The latter would have to be some supplementary thesis.
Like the Stoics, Schopenhauer teaches that the common experience of human life consists in suffering, and that the more we attach ourselves to things the more we expose ourselves to misfortune. He also agrees with the Stoics that the pursuit of the unnatural desires—those for fame, wealth and power—is a major source of unhappiness, because these desires are limitless and therefore insatiable. Again like the Stoics, Schopenhauer thinks that the path to true happiness consists in self-control, self-renunciation and withdrawal from the world, where we cultivate an inner indifference to all that happens. Schopenhauer’s wise man, much like the Stoics’, realizes that he cannot change the world—its suffering, evil and death are eternal and essential features—but he believes that at least he can change his attitude toward it. Achieving the right attitude is a matter of resigning ourselves to the ways of the world, learning to surrender to necessity and then cultivating an indifference to it.
