Results for 'Lucy Kidd'

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  1.  14
    Volney: 'The ruins' and 'Catechism of natural law'.Colin Kidd, Lucy Kidd & C. -F. Volney (eds.) - 2024 - New York, NY: Cambridge University Press.
    A fresh modern translation of a major French Revolutionary text, whose arguments for popular sovereignty are couched in the form of an Oriental dream-tale. This is a forgotten bestseller in the history of political thought which was translated by Thomas Jefferson and hugely influenced radical poets from Shelley to Whitman.
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  2. Epistemic Injustice in Healthcare: A Philosophical Analysis.Ian James Kidd & Havi Carel - 2014 - Medicine, Health Care and Philosophy 17 (4):529-540.
    In this paper we argue that ill persons are particularly vulnerable to epistemic injustice in the sense articulated by Fricker. Ill persons are vulnerable to testimonial injustice through the presumptive attribution of characteristics like cognitive unreliability and emotional instability that downgrade the credibility of their testimonies. Ill persons are also vulnerable to hermeneutical injustice because many aspects of the experience of illness are difficult to understand and communicate and this often owes to gaps in collective hermeneutical resources. We then argue (...)
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  3. (1 other version)Epistemic Injustice in Psychiatric Research and Practice.Ian James Kidd, Lucienne Spencer & Havi Carel - 2022 - Philosophical Psychology 1.
    This paper offers an overview of the philosophical work on epistemic injustices as it relates to psychiatry. After describing the development of epistemic injustice studies, we survey the existing literature on its application to psychiatry. We describe how the concept of epistemic injustice has been taken up into a range of debates in philosophy of psychiatry, including the nature of psychiatric conditions, psychiatric practices and research, and ameliorative projects. The final section of the paper indicates future directions for philosophical research (...)
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  4. (1 other version)Epistemic Injustice in Medicine and Healthcare.Ian James Kidd & Havi Carel - 2017 - In Ian James Kidd & José Medina, The Routledge Handbook of Epistemic Injustice. New York: Routledge. pp. 336-346.
  5. Deep Epistemic Vices.Ian James Kidd - 2018 - Journal of Philosophical Research 43:43-67..
    Although the discipline of vice epistemology is only a decade old, the broader project of studying epistemic vices and failings is much older. This paper argues that contemporary vice epistemologists ought to engage more closely with these earlier projects. After sketching some general arguments in section one, I then turn to deep epistemic vices: ones whose identity and intelligibility depends on some underlying conception of human nature or the nature of reality. The final section then offers a case study from (...)
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  6. From Vice Epistemology to Critical Character Epistemology.Ian James Kidd - 2022 - In Mark Alfano, Jeroen De Ridder & Colin Klein, Social Virtue Epistemology. Routledge. pp. 84-102.
    I sketch out a specific form of vice epistemology that I call critical character epistemology.
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  7. Martial Metaphors and Argumentative Virtues and Vices.Ian James Kidd - 2020 - In Alessandra Tanesini & Michael P. Lynch, Polarisation, Arrogance, and Dogmatism: Philosophical Perspectives. London, UK: Routledge. pp. 25-38.
    This chapter challenges the common claim that vicious forms of argumentative practice, like interpersonal arrogance and discursive polarisation, are caused by martial metaphors, such as ARGUMENT AS WAR. I argue that the problem isn’t the metaphor, but our wider practices of metaphorising and the ways they are deformed by invidious cultural biases and prejudices. Drawing on feminist argumentation theory, I argue that misogynistic cultures distort practices of metaphorising in two ways. First, they spotlight some associations between the martial and argumentative (...)
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  8. Exemplars, Ethics, and Illness Narratives.Ian James Kidd - 2017 - Theoretical Medicine and Bioethics 38 (4):323-334.
    Many people report that reading first-person narratives of the experience of illness can be morally instructive or educative. But although they are ubiquitous and typically sincere, the precise nature of such educative experiences is puzzling—for those narratives typically lack the features that modern philosophers regard as constitutive of moral reason. I argue that such puzzlement should disappear, and the morally educative power of illness narratives explained, if one distinguishes two different styles of moral reason: an inferentialist style that generates the (...)
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  9. Corrupted Temporalities, ‘Cultures of Speed’, and the Possibility of Collegiality.Ian James Kidd - 2023 - Educational Philosophy and Theory 55 (3):330-342.
    This paper describes a neglected aspect of the critique of academic ‘cultures of speed’ offered by Maggie Berg and Barbara Seeber in The Slow Professor. I argue internalisation of the values and imperatives of cultures of speed can encourage the erosion of a range of academic virtues while also facilitating the development of a range of academic vices. I focus on the ways that an internalised ‘psychology of speed’ erodes our capacity to exercise the virtues of intellectual beneficence – excellences (...)
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  10. Phenomenal consciousness with infallible self-representation.Chad Kidd - 2011 - Philosophical Studies 152 (3):361-383.
    In this paper, I argue against the claim recently defended by Josh Weisberg that a certain version of the self-representational approach to phenomenal consciousness cannot avoid a set of problems that have plagued higher-order approaches. These problems arise specifically for theories that allow for higher-order misrepresentation or—in the domain of self-representational theories—self-misrepresentation. In response to Weisberg, I articulate a self-representational theory of phenomenal consciousness according to which it is contingently impossible for self-representations tokened in the context of a conscious mental (...)
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  11.  51
    Epistemic Injustice Should Matter to Psychiatrists.Ian James Kidd, Lucienne Spencer & Eleanor Harris - 2023 - Philosophy of Medicine 4 (1).
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  12.  48
    Hellenistic Philosophy.I. G. Kidd & A. A. Long - 1976 - Philosophical Quarterly 26 (103):169.
  13. Can Illness Be Edifying?Ian James Kidd - 2012 - Inquiry: An Interdisciplinary Journal of Philosophy 55 (5):496-520.
    Abstract Havi Carel has recently argued that one can be ill and happy. An ill person can ?positively respond? to illness by cultivating ?adaptability? and ?creativity?. I propose that Carel's claim can be augmented by connecting it with virtue ethics. The positive responses which Carel describes are best understood as the cultivation of virtues, and this adds a significant moral aspect to coping with illness. I then defend this claim against two sets of objections and conclude that interpreting Carel's phenomenology (...)
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  14.  41
    (1 other version)Feyerabend, Science, and Scientism.Ian James Kidd - 2021 - In Karim Bschir & Jamie Shaw, Interpreting Feyerabend: Critical Essays. New York, NY: Cambridge University Press. pp. 172-190.
    I argue that we can profitably understanding Feyerabend’s work in at least the latter half of his career in terms of a series of experiments with ways of conceptualising and criticising scientism, under the aegis of a ‘critique of scientific reason’. The critique of science’s self-understanding was the more sophisticated and successful, while the critique of scientific modernity was more erratic and less effective, due mainly to the failure to take up the necessary resources.
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  15. Why did Feyerabend Defend Astrology? Integrity, Virtue, and the Authority of Science.Ian James Kidd - 2016 - Social Epistemology 30 (4):464-482.
    This paper explores the relationship between epistemic integrity, virtue, and authority by offering a virtue epistemological reading of the defences of non-scientific beliefs, practices, and traditions in the writings of Paul Feyerabend. I argue that there was a robust epistemic rationale for those defences and that it can inform contemporary reflection on the epistemic authority of the sciences. Two common explanations of the purpose of those defences are rejected as lacking textual support. A third “pluralist” reading is judged more persuasive, (...)
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  16. Epistemic Vices in Public Debate: The Case of New Atheism.Ian James Kidd - 2017 - In Christopher Cotter & Philip Quadrio, New Atheism's Legacy: Critical Perspectives from Philosophy and the Social Sciences. Springer. pp. 51-68..
    Although critics often argue that the new atheists are arrogant, dogmatic, closed-minded and so on, there is currently no philosophical analysis of this complaint - which I will call 'the vice charge' - and no assessment of whether it is merely a rhetorical aside or a substantive objection in its own right. This Chapter therefore uses the resources of virtue epistemology to articulate this ' vice charge' and to argue that critics are right to imply that new atheism is intrinsically (...)
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  17. Creativity in Science and the ‘Anthropological Turn’ in Virtue Theory.Ian James Kidd - 2020 - European Journal for Philosophy of Science 11 (1):1-16.
    I argue that philosophical studies of the virtues of creativity should attend to the ways that our conceptions of human creativity may be grounded in conceptions of human nature or the nature of reality. I consider and reject claims in this direction made by David Bohm and Paul Feyerabend. The more compelling candidate is the account of science, creativity, and human nature developed by the early Marx. Its guiding claim is that the forms of creativity enabled by the sciences are (...)
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  18. ‘“What’s So Great About Science?” Feyerabend on the Ideological Use and Abuse of Science.Ian James Kidd - 2016 - In Elena Aronova & Simone Turchetti, The Politics of Science Studies. pp. 55-76.
    It is very well known that from the late-1960s onwards Feyerabend began to radically challenge some deeply-held ideas about the history and methodology of the sciences. It is equally well known that, from around the same period, he also began to radically challenge wider claims about the value and place of the sciences within modern societies, for instance by calling for the separation of science and the state and by questioning the idea that the sciences served to liberate and ameliorate (...)
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  19. Feyerabend, Pseudo-Dionysius, and the Ineffability of Reality.Ian Kidd - 2012 - Philosophia 40 (2):365-377.
    This paper explores the influence of the fifth-century Christian Neoplatonist Pseudo-Dionysius the Areopagite (Denys) on the twentieth-century philosopher of science Paul Feyerabend. I argue that the later Feyerabend took from Denys a metaphysical claim—the ‘doctrine of ineffability’—intended to support epistemic pluralism. The paper has five parts. Part one introduces Denys and Feyerabend’s common epistemological concern to deny the possibility of human knowledge of ultimate reality. Part two examines Denys’ arguments for the ‘ineffability’ of God as presented in On the Divine (...)
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  20. Humankind, Human Nature, and Misanthropy.Ian James Kidd - 2020 - Metascience 29 (3):505-508.
    An essay review of Rutger Bregman's "Humankind: A Hopeful History" (2020).
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  21.  58
    Humane philosophy and the question of progress.Ian James Kidd - 2012 - Ratio 25 (3):277-290.
    According to some recent critics, philosophy has not progressed over the course of its history because it has not exhibited any substantial increase in the stock of human wisdom. I reject this pessimistic conclusion by arguing that such criticisms employ a conception of progress drawn from the sciences which is inapplicable to a humanistic discipline such as philosophy. Philosophy should not be understood as the accumulation of epistemic goods in a manner analogous to the natural sciences. I argue that the (...)
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  22. Misanthropy and the Hatred of Humankind.Ian James Kidd - 2022 - In Noell Birondo, The Moral Psychology of Hate. Lanham and London: Rowman & Littlefield. pp. 75-98.
    One way to think about the philosophical significance of hatred is to consider doctrines that are characterised by feelings of hatred. A good candidate is misanthropy, which is often conceived as an attitude of hatred directed at humankind at large. I start by sketching a working account of misanthropy as a critical verdict or judgment on the contemporary condition of humankind as it has become. The criticism is directed at the array of vices and failings that are ubiquitous and entrenched (...)
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  23. Historical Contingency and the Impact of Scientific Imperialism.Ian James Kidd - 2013 - International Studies in the Philosophy of Science 27 (3):317–326.
    In a recent article in this journal, Steve Clarke and Adrian Walsh propose a normative basis for John Dupré’s criticisms of scientific imperialism, namely, that scientific imperialism can cause a discipline to fail to progress in ways that it otherwise would have. This proposal is based on two presuppositions: one, that scientific disciplines have developmental teleologies, and two, that these teleologies are optimal. I argue that we should reject both of these presuppositions and so conclude that Clarke and Walsh’s proposal (...)
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  24. Character, Corruption, and ‘Cultures of Speed’ in Higher Education.Ian Kidd - 2022 - In Ainé Mahon, Philosophical Perspectives on the Contemporary University: In Shadows and Light. Springer. pp. 17-28.
    This chapter offers a character-based criticism of ‘the culture of speed’ condemned by the Canadian literary scholars, Maggie Berg and Barbara Seeber in their influential polemic, The Slow Professor. Central to their criticisms of speed and praise of slowness are, I argue, substantive concerns about their effects on moral and intellectual character. I argue that a full reckoning of the wrongs of academic cultures of speed must include appreciation of the ways they promote a host of accelerative vices and failings (...)
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  25.  13
    (1 other version)A Case for an Historical Vice Epistemology.Ian James Kidd - 2021 - Humana.Mente - Journal of Philosophical Studies 14 (39):69-86.
    This paper aims to encourage and guide greater engagement between contemporary vice epistemology and the work of intellectual and social historians. My view is that studies of the nature and significance of epistemic vices can be enriched by engaging with the methods and results of the historians who share our interest in epistemic character and its failings. Naturally, enrichment incurs certain costs, including complications about the nature, significance, and identity of epistemic vices as they have been conceived in different times (...)
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  26. Receptivity to Mystery: Cultivation, Loss, and Scientism.Ian James Kidd - 2012 - European Journal for Philosophy of Religion 4 (3):51-68.
    The cultivation of receptivity to the mystery of reality is a central feature of many religious and philosophical traditions, both Western and Asian. This paper considers two contemporary accounts of receptivity to mystery – those of David E. Cooper and John Cottingham – and considers them in light of the problem of loss of receptivity. I argue that a person may lose their receptivity to mystery by embracing what I call a scientistic stance, and the paper concludes by offering two (...)
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  27.  86
    Manifest Reality: Kant's Idealism and His Realism.Lucy Allais - 2015 - Oxford, GB: Oxford University Press UK.
    Lucy Allais presents an original interpretation of Kant's transcendental idealism. She argues that his distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. Kant is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not (...)
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  28. Doing Away With Scientism.Ian Kidd - 2014 - Philosophy Now 102:30-31.
    Scientism has none of the virtues of science or philosophy, so let's do away with it.
     
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  29. Animals, Misanthropy, and Humanity.Ian James Kidd - 2020 - Journal of Animal Ethics 10 (1):66-72.
    David. E. Cooper’s claim in Animals and Misanthropy is that honest reflection on the ways human beings treat and compare with animals encourages a dark, misanthropic judgment on humankind. Treatment of animals manifests a range of vices and failings that are ubiquitous and entrenched in our practices, institutions, and forms of life, organized by Cooper into five clusters. Moreover, comparisons of humans and animals reveals both affinities and similarities, including a crucial difference that animals are capable of virtues while being (...)
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  30. Was Feyerabend a Postmodernist?Ian James Kidd - 2016 - International Studies in the Philosophy of Science 30 (1):55-68.
    ABSTRACTThis article asks whether the philosophy of Paul K. Feyerabend can be reasonably classified as postmodernist, a label applied to him by friends and foes alike. After describing some superficial similarities between the style and content of both Feyerabend’s and postmodernist writings, I offer three more robust characterisations of postmodernism in terms of relativism, ‘incredulity to metanarratives’, and ‘depthlessness’. It emerges that none of these characterisations offers a strong justification for classifying Feyerabend as ‘postmodern’ in any significant sense. Indeed, what (...)
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  31. Posidonius on emotions.Ian Gray Kidd - 1971 - In A. A. Long, Problems in Stoicism. London,: Athlone Press.
     
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  32.  52
    A Phenomenological Challenge to 'Enlightened Secularism'.Ian James Kidd - 2013 - Religious Studies 49 (3):377-398.
    This article challenges Philip Kitcher’s recent proposals for an ‘enlightened secularism’. I use William James’s theory of the emotions and his related discussion of ‘temperaments’ to argue that religious and naturalistic commitments are grounded in tacit, inarticulate ways that one finds oneself in a world. This indicates that, in many cases, religiosity and naturalism are grounded not in rational and evidential considerations, but in a tacit and implicit sense of reality which is disclosed through phenomenological enquiry. Once the foundational role (...)
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  33.  51
    Emotion, religious practice, and cosmopolitan secularism.Ian James Kidd - 2013 - Religious Studies (2):1-18.
    Philip Kitcher has recently proposed a form of which he suggests could enable the members of a future secular society to continue to access and benefit from the moral and existential resources of the world's religions. I criticize this proposal by appeal to contemporary work on the role of emotion and practice in religious commitment. Using the work of John Cottingham and Mark Wynn, two objections are offered to the cosmopolitan secularists' claim that the moral resources of a religion could (...)
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  34. Stoic intermediates and the end for man.I. G. Kidd - 1971 - In A. A. Long, Problems in Stoicism. London,: Athlone Press. pp. 150--72.
     
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  35. Is Naturalism Bleak? A Reply to Holland and Cottingham.Ian James Kidd - 2013 - Environmental Values 22 (6):689-702.
    Although Cottingham and Holland make a persuasive case for the claim that it is difficult to situate a meaningful life within a Darwinian naturalistic cosmology, this paper argues that their case should be modified in response to the apparent fact that certain persons seem genuinely not to experience the ‘bleakness’ that they describe. Although certain of these cases will reflect an incomplete appreciation of the existential implications of Darwinian naturalism, at least some of those cases may be genuine. The resulting (...)
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  36. Humility, Contingency, and Pluralism in the Sciences.Ian James Kidd - 2020 - In Mark Alfano, Michael Patrick Lynch & Alessandra Tanesini, The Routledge Handbook of the Philosophy of Humility. New York, NY: Routledge. pp. 346-358.
    A chapter exploring the relations between humility and the sciences.
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  37. (1 other version)Trade-offs, Backfires and Curriculum Diversification.Ian James Kidd - 2020 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 7 (2):179-193.
    This paper presents two challenges faced by many initiatives that try to diversify undergraduate philosophy curricula, both intellectually and demographically. Trade-offs involve making difficult decisions to prioritise some values over others (like gender diversity over cultural diversity). Backfires involve unintended consequences contrary to the aims and values of diversity initiatives, including ones that compromise more general philosophical values. I discuss two specific backfire risks, involving the critical and political dimensions of teaching philosophy. Some general practical advice is offered along the (...)
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  38. What has Transparency to do with Husserlian Phenomenology?Chad Kidd - 2019 - ProtoSociology 36:221-242.
    This paper critically evaluates Amie Thomasson’s (2003; 2005; 2006) view of the conscious mind and the interpretation of Husserl’s phenomenological reduction that it adopts. In Thomasson’s view, the phenomenological method is not an introspectionist method, but rather a “transparent” or “extrospectionist” method for acquiring epistemically privileged self-knowledge. I argue that Thomasson’s reading of Husserl’s phenomenological reduction is correct. But the view of consciousness that she pairs with it—a view of consciousness as “transparent” in the sense that first-order, world-oriented experience is (...)
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  39. Doing Science an Injustice: Midgley on Scientism.Ian James Kidd - 2015 - In Ian James Kidd & Liz McKinnell, Science and the Self: Animals, Evolution, and Ethics: Essays in Honour of Mary Midgley. New York: Routledge. pp. 151-167.
    In this chapter, I offer an account of Midgley‘s critique of scientism that converges on the claim that, among its many faults, scientism is objectionable because it does science an injustice.
     
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  40.  21
    (1 other version)The Contingency of Science and the Future of Philosophy.Ian James Kidd - 2011 - Essays in Philosophy 12 (2):313-329.
    Contemporary metaphilosophical debates on the future of philosophy invariably include references to the natural sciences. This is wholly understandable given the cognitive and cultural authority of the sciences and their contributions to philosophical thought and practice. However such appeals to the sciences should be moderated by reflections on contingency of sciences. Using the work of contemporary historians and philosophers of science, I argue that an awareness of the radical contingency of science supports the claim that philosophy’s future should not be (...)
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  41. Feyerabend on the Ineffability of Reality.Ian James Kidd - 2013 - In Asa Kasher & Jeanine Diller, Models of God and Other Ultimate Realities. Kluwer Academic Publishers. pp. 849-860..
    This paper explores the account of ‘ultimate reality’ developed in the later philosophy of Paul Feyerabend. The paper has five main parts, this introduction being the first. Part two surveys Feyerabend’s later work, locates it relative to his more familiar earlier work in the philosophy of science, and identifies the motivations informing his interest in ‘ultimate reality’. Part three offers an account of Feyerabend’s later metaphysics, focusing on the account given in his final book, Conquest of Abundance. Part four then (...)
     
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  42. Institutional Cynicism and Civic Virtue.Ian James Kidd - 2023 - In Quassim Cassam & Hana Samaržija, The Epistemology of Democracy. Routledge. pp. 152-169.
    Scholars are divided on the relationship between cynicism and political life. In this chapter, I describe and endorse what I call 'institutional cynicism' and suggest it can feature within kinds of virtuous civic stances in democratic societies. I accept that some forms of cynicism can be as destructive and as anti-democratic as critics insist. Institutional cynicism, of the sort I describe, can actually make us better citizens. It turns our attention towards sub-optimal aspects of the political institutions of democratic societies, (...)
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  43. Reappraising Feyerabend.Ian James Kidd & Matthew Brown - 2016 - Studies in History and Philosophy of Science Part A 57:00-000.
    This volume is devoted to a reappraisal of the philosophy of Paul Feyerabend. It has four aims. The first is to reassess his already well-known work from the 1960s and 1970s in light of contemporary developments in the history and philosophy of science. The second is to explore themes in his neglected later work, including recently published and previously unavailable writings. The third is to assess the contributions that Feyerabend can make to contemporary debate, on topics such as perspectivism, realism, (...)
     
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  44. Daoism, Humanity, and the Way of Heaven.Ian James Kidd - 2020 - Religious Studies 56:111-126.
    I argue that Zhuangist Daoism manifests what I label the spiritual aspiration to emulation, and then use this to challenge some of John Cottingham's attempts to confine authentic spiritual experience to theistic traditions.
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  45. Gardens and the Good Life in Confucianism and Daoism.Ian James Kidd - 2022 - In Laura D'Olimpio, Panos Paris & Aidan P. Thompson, Educating Character Through the Arts. Routledge. pp. 125-139.
    Creating and caring for a garden is a long-term project whose success requires commitment and devotion and love and proper performance of a range of activities that involve virtues and sensibilities like attentiveness, carefulness, humility, imaginativeness, and sensitivity to the natures and needs of plants and animals. In this chapter, I elaborate this conception of gardens and explore its relationship to artistic activities, like composing poetry or performing music. My focus are Confucianism and Daosim and their accounts of the relationships (...)
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  46. Everyday Aesthetics, Happiness, and Depression.Ian James Kidd - 2025 - In Kathleen Galvin, Michael Musalek, Martin Poltrum & Yuriko Saito, Oxford Handbook of Mental Health and Contemporary Western Aesthetics. Oxford University Press.
    This chapter will introduce everyday aesthetics and conceptions of happiness, explore their interconnections, and indicate some ways they might relate to depression. I introduce the main claims and concerns of everyday aesthetics and illustrate these with examples from the Indian, Chinese, and Japanese philosophical traditions. I then consider two popular accounts of happiness – ‘hedonic’ and ‘life-satisfaction’ theories – and offer an alternative phenomenological account of happiness. Aesthetic appreciation and agency and happiness, it is argued, depend on a phenomenologically fundamental (...)
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  47.  54
    Self-Knowing Agents * By LUCY O'BRIEN.Lucy O’Brien - 2009 - Analysis 69 (1):187-188.
    How is it that we think and refer in the first-person way? For most philosophers in the analytic tradition, the problem is essentially this: how two apparently conflicting kinds of properties can be reconciled and united as properties of the same entity. What is special about the first person has to be reconciled with what is ordinary about it. The range of responses reduces to four basic options. The orthodox view is optimistic: there really is a way of reconciling these (...)
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  48. Robert A. Hinde. Why Gods Persist: A Scientific Approach to Religion 2nd ed., Routledge, 2010.Ian James Kidd - 2013 - European Journal for Philosophy of Religion 5 (2):172--175.
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  49.  57
    Biopiracy and the Ethics of Medical Heritage: The Case of India’s Traditional Knowledge Digital Library’.Ian James Kidd - 2012 - Journal of Medical Humanities 33 (3):175-183.
    Medical humanities have a unique role to play in combating biopiracy. This argument is offered both as a response to contemporary concerns about the ‘value’ and ‘impact’ of the arts and humanities and as a contribution to ongoing legal, political, and ethical debates regarding the status and protection of medical heritage. Medical humanities can contribute to the documentation and safeguarding of a nation or people’s medical heritage, understood as a form of intangible cultural heritage. In so doing it can fulfill (...)
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  50.  94
    The Relation of Stoic Intermediates to the Summum Bonum, with Reference to Change in the Stoa.I. G. Kidd - 1955 - Classical Quarterly 5 (3-4):181-.
    The Stoics maintained that virtue was the only good; everything else, therefore, was not-good. On the other hand, regarded by itself, this huge class was not equally valueless. Vice, of course, was bad; but everything else was thought to be ‘indifferent’: wealth, health, for example; indifferent, that is, with regard to the summum bonum. Of these Intermediates, men, from human nature, had a leaning to some; these were , had value, were called , that is, preferred, and virtue itself lay (...)
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