The Philosophy Of Philosophy - think
Jeremy Bentham was an English philosopher and political radical. He is primarily known today for his moral philosophy , especially his principle of utilitarianism, which evaluates actions based upon their consequences. The relevant consequences, in particular, are the overall happiness created for everyone affected by the action. Influenced by many enlightenment thinkers, especially empiricists such as John Locke and David Hume , Bentham developed an ethical theory grounded in a largely empiricist account of human nature. He famously held a hedonistic account of both motivation and value according to which what is fundamentally valuable and what ultimately motivates us is pleasure and pain. Happiness, according to Bentham, is thus a matter of experiencing pleasure and lack of pain.The Philosophy Of Philosophy - phrase
Philosophy invites us to explore the fundamental questions of human life, such as; How should we live? What does a just society look like? What gives our lives meaning and purpose? What should we believe, and how can we be confident that our beliefs are true? These questions have arisen in all cultures and during all eras of human history. Philosophy is and always has been a global practice. Read more. Marisola Xhelili Ciaccio , PhD candidate, is a native of Albania and is writing her doctoral dissertation on the colonial legacy of Balkan identity. Her broader interests lie in the criticism and disruption of social systems with an eye towards justice for underserved populations.
The Philosophy Of Philosophy The Philosophy Of Philosophy Video
What is Philosophy?: Crash Course Philosophy #1Witcraft: The Invention of Philosophy in English. Instead of seeing their works as candidates for inclusion in some ultimate compendium click knowledge, we might do better to treat them as individual works of art forming a tradition as intricate and unpredictable as, say, Yoruba sculpture, Chinese poetry or the classical string quartet.
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In that case the old histories of philosophy with their well-worn plots and set-piece battles will turn out to be systematically misleading—of all forms of history, perhaps the most tiresome, wrong-headed and sad. It is a remarkable beginning.
A book that aims to examine the ideas of philosophers over three and a half centuries needs to consider what they thought they were doing, and one fact that seems clear is that very few of them believed they were chiefly engaged in creating works of art.
With only a handful of exceptions, the philosophers of this period believed they were engaged in the pursuit of truth—as, in their view, the philosophers before them had been.
Classical and Contemporary Readings
Unless works of art claim to capture some matter of fact, they cannot be true or false. Certainly there are traditions in which what we in the West consider to be art objects purport to represent truths about the world. Tibetan iconography was an exercise in cosmology as well as a religious art form and an aid to meditation. But recognizing the Philoslphy of Yoruba sculpture does not mean denying that of Tibetan mandalas or Renaissance Italian statuary.
For Epicurus and Plato, these were not simply different representations of the The Philosophy Of Philosophy. They were conflicting answers to questions they had in common, and only one of them could be true. Imagining they were struggling to establish how things are in the world, they were only shaking up their own intellectual and linguistic practices and Philsophy of their contemporaries. It is a view Ov some distinguished twentieth-century exponents, including Richard Rorty, who developed an American tradition of pragmatism in philosophy, and one to which I am sympathetic. But it involves a radical rejection of the traditional goals of philosophical inquiry.
The belief that philosophy is closer to literature and continue reading arts than to logic or science has long had its supporters. For Donne, philosophy was like music, and should be conducted spontaneously rather than in well-rehearsed performances. Wittgenstein knew his view of the subject was revolutionary.
But he does not seem to realize how fundamentally The Philosophy Of Philosophy view differs from how philosophers themselves understood what they were doing when they practiced their discipline.
A Note on the Safety of Psychedelics
At the same time, he confuses this shift in the understanding of the nature of philosophy with a changed view of how the history of the subject should be written:. No doubt it is right that there can and should be many histories of philosophy, not only the rather stale story that has been taught for so long, in which philosophy begins with the ancient Greeks, becomes subservient to theology after the rise of Christianity, and then gradually evolves into the analytic discipline that exists today.
This story leaves out much that should be recognized as philosophy, including Indian, Chinese, and Aztec 2 traditions devoted to systematic reflection on what the world is made of and how The Philosophy Of Philosophy should live—questions that clearly belong to the Western categories of metaphysics and moral philosophy. All of these currents of thought deserve a history. But how these histories should be written is a The Philosophy Of Philosophy question from whether philosophers have been contrary to their own view constructing works of art rather than pursuing truth. One can accept that the history of philosophy has been written in a narrow and at times exclusionary way and still see it as a succession of attempts to answer recurring questions such as whether the world is composed of one or many substances or made up of events and processes, whether the good life for humans comes in one or many different forms, and how answers to these questions might be determined.]
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