As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves.
Martha C. NussbaumTags: empathy
An education is truly “fitted for freedom” only if it is such as to produce free citizens, citizens who are free not because of wealth or birth, but because they can call their minds their own. Male and female, slave-born and freeborn, rich and poor, they have looked into themselves and developed the ability to separate mere habit and convention from what they can defend by argument. They have ownership of their own thought and speech, and this imparts to them a dignity that is far beyond the outer dignity of class and rank.
Martha C. NussbaumTags: education learning freedom
To be a good human being is to have a kind of openness to the world, an ability to trust uncertain things beyond your own control, that can lead you to be shattered in very extreme circumstances for which you were not to blame. That says something very important about the condition of the ethical life: that it is based on a trust in the uncertain and on a willingness to be exposed; it’s based on being more like a plant than like a jewel, something rather fragile, but whose very particular beauty is inseparable from that fragility.
Martha C. NussbaumIt seems to me that good philosophy will always have a place in the investigation of any matter of deep human importance, because of its commitment to clarity, to carefully drawn distinctions, to calm argument rather than prejudice and dogmatic assertion"
"Philosophical Interventions" (Reviews 1986-2011)
Tags: philosophy
You can’t really change the heart without telling a story.
Martha C. NussbaumDisgust relies on moral obtuseness. It is possible to view another human being as a slimy slug or a piece of revolting trash only if one has never made a serious good-faith attempt to see the world through that person’s eyes or to experience that person’s feelings. Disgust imputes to the other a subhuman nature. How, by contrast, do we ever become able to see one another as human? Only through the exercise of imagination.
Martha C. NussbaumPage 1 of 1.
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