On 03-23-98 Oliver Emsmann wrote to all...
OE> Vp: It ist forbid, that p
OE> Ep: It ist allowed, that p
OE> Op: It is required, that p
OE>
OE> Vp imp O (->p), Ep imp.->Vp imp.->O(->p);
OE> Op v Oq imp O(pvq)
OE>
OE> But it's false to say:
OE> O(pvq) imp Op v Oq
OE>
OE> Why is it so ?
I dunno Oliver. The symbology is unfamiliar to me. However, having
recently read Neitzsche's The Genealogy of Morals, I can suggest a
further enquiry into why stuff is forbidden, allowed, or required.
I would also suggest a look at Aristotle's Nicomachean Ethics, and
the dialogues of Plato, which Neitzsche assumes his audience knew.
The study of history, anthropology, archaeology, and psychology in
any depth at all, reveals trade-offs or unintended consequences in
any given path of action. These unintended consequences result in
situations where no action is taken as well, acts of ommission, as
well as acts of comission. You have no choice, you *must* choose.
Part of the problem I have with much of German philosophy, is this
attention to the mechanics of decision making that bear little, if
any, to the questions we all face in living and dealing with these
moral issues. It is easy to do the right thing, it is hard to see
what the right thing to do *is*, a point Friedrich makes clear.
To class actions as forbidden, allowed, or required is fine in the
abstract, but not so clear when one considers any *particular* act
to perform, when to do it, why to do it, and where to do it. This
set of the rules of logic you provide assume that you have methods
to sort actions; however, any given action can often meet with the
criteria of two of the three of these classes at once.
In auto mechanics we say a repair can be good, fast, cheap... pick
any two characteristics. This may not be the answer you were here
looking for, but hey- that's how philosophers think.
OE> PS: Sorry because of my really bad English.
Yeah? Well I was born here, and my English was so bad I never had
the nerve to try another language.
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