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Those who, like the present writer, never had the privilege of meeting Sidgwick can infer from his writings, and still more from the characteristic p… - C. D. Broad
" "Those who, like the present writer, never had the privilege of meeting Sidgwick can infer from his writings, and still more from the characteristic philosophic merits of such pupils of his as McTaggart and Moore, how acute and painstaking a thinker and how inspiring a teacher he must have been. Yet he has grave defects as a writer which have certainly detracted from his fame. His style is heavy and involved, and he seldom allowed that strong sense of humour, which is said to have made him a delightful conversationalist, to relieve the uniform dull dignity of his writing. He incessantly refines, qualifies, raises objections, answers them, and then finds further objections to the answers. Each of these objections, rebuttals, rejoinders, and surrejoinders is in itself admirable, and does infinite credit to the acuteness and candour of the author. But the reader is apt to become impatient; to lose the thread of the argument: and to rise from his desk finding that he has read a great deal with constant admiration and now remembers little or nothing. The result is that Sidgwick probably has far less influence at present than he ought to have, and less than many writers, such as Bradley, who were as superior to him in literary style as he was to them in ethical and philosophical acumen. Even a thoroughly second-rate thinker like T. H. Green, by diffusing a grateful and comforting aroma of ethical "uplift", has probably made far more undergraduates into prigs than Sidgwick will ever make into philosophers.
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About C. D. Broad
Charlie Dunbar Broad (30 December 1887 – 11 March 1971) was an English epistemologist, historian of philosophy, philosopher of science, moral philosopher, and writer on the philosophical aspects of psychical research.
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Charlie Dunbar Broad
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Additional quotes by C. D. Broad
I understand that it is the wish of the Editor of this collection of essays that each contributor should describe his own system of philosophy. Were I to interpret this demand literally I could not contribute anything at all, for two excellent reasons. In the first place, I have nothing worth calling a system of philosophy of my own, and there is no other philosopher of whom I should be willing to reckon myself a faithful follower. If this be a defect I see no likelihood of its ever being cured. Secondly, if I had a system of my own, I should doubt the propriety of "pushing" my crude philosophical wares in competition with the excellent products of older firms with well-earned reputations.
Although people cannot define existence and do use the term with some looseness, yet it is possible to give an extensive definition by pointing to the sorts of things that everyone believes to exist. It is still easier to point to the sort of entities that people agree in believing not to exist, and happily, this is really what concerns us most. People mean by saying that causation only applies to things that exist that it applies, if at all, to what can change; and they believe that, if anything can change, it is things like chairs and tables and minds, and not those like the propositions of Euclid and the multiplication table. What would be agreed then is that, if causal laws apply to anything it is to what can change in so far as it changes.
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Take an eighteenth century English whig. Let him be a mystic. Endow him with the logical subtlety of the great schoolmen and their belief in the powers of human reason, with the business capacity of a successful lawyer, and with the lucidity of the best type of French mathematician. Inspire him (Heaven knows how) in his early youth with a passion for Hegel. Then subject him to the teaching of Sidgwick and the continual influence of Moore and Russell. Set him to expound Hegel. What will be the result? Hegel himself could not have answered this question a priori, but the course of world history has solved it ambulando by producing McTaggart.
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