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philosophical worldviews research
philosophical worldviews research
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Bertrand Russell discussed certain problems he found with philosophy. Russell was concerned about how much did we really know. There is the stuff we know with our mind when we have a particular idea, and stuff we know through actually experiencing it which would justify it. But how do we know if it is real, or even there, for that matter? Russell says, “For if we cannot be sure of the independent existence of object, we cannot be sure of the independent existence of other people’s bodies, and therefore still less of other peoples minds, since we have no grounds for believing in their minds except such as are derived from observing their bodies” (Russell, 47). How can Farmer Brown be sure that the dairyman just didn’t have an idea that the cow was there. Farmer Brown wants more than just an idea in order to feel safe that his prize cow is still there. Another problem Russell would have with the cow in the field is the nature of the matter. Russell says we have knowledge of truth and knowledge of things. Knowledge of truth is propositional knowledge or what we’re most certain in through direct experience. Russell says, “But we cannot hope to be acquainted directly with the quality in the physical objects which makes it blue or red. Science tells us this quality is a certain sort of wave motion, and this sounds familiar, because we think of wave motions in the space we see” (Russell, 52). What he is saying that the dairy man has had direct experience with the cow, he know...
There were many differences between the Articles of Confederation and the Constitution. At the end of the American Revolution the free states needed some sort of control that would generate to a unified country. Issues arose such as: How should power be divided between local and national governments? How should laws be made, and by whom? Who should be authorized to govern those laws? How could the government be designed to protect the unalienable individual rights? Their first attempt at solving this issue was the Articles of Confederation, which was a failure for the most part, but not completely. After the failure of the articles, the state delegates tried to revise the articles, but instead, constructed the Constitution. There were so many changes made and very little remained the same.
The Articles of Confederation was America’s first constitution. The Articles of Confederation failed to create a strong central government, however. With the demise of the states in sight, the need for a stronger and more structured central government became apparent. An invitation was sent to all thirteen states in February 1787 by the Confederation Congress to resolve the matter. The events that took place over the next several months would create the United States Constitution. Going down in history as a revolutionary form of government, the U.S. Constitution would give life to a country that is still running strong over 200 years later.
The Articles of Confederation and its ideas were strong and powerful in bettering the US and its government. However, the realization of its ideas and an improvement of federal government and states representatives were not successful enough. On the other hand, the government under the Constitution was radically different from the one under the Articles of Confederation. United State's economical, political, cultural, and social aspects and statuses changed under the new type of powerful government, with different type of voting, and by the new way of levying taxes. Constitution of the US prevented people from gaining too much power, and it was the greatest success of the US government.
One of the key differences between the Constitution and the Articles of Confederation is in the way that they set up the Legislature. In the Articles, it is established as a unicameral legislature which it refers to as a Congress. The Constitution on the other hand establishes a bicameral legislature with an upper house, the Senate, and a lower house, the House of Representatives. The reason for this change was because different states wanted the number of representatives to be selected in different ways. Under the Articles of Confederation all States were represented equally and the bigger states felt that they should be getting more say in the decisions that the Country would be making. Needless to say the smaller states did not readily agree to this.
The United States Constitution and the Articles have several ever present difference that some considered to be too radical. In terms of levying taxes, the Articles Congress could request states to pay taxes while with the Constitution; the Congress has the right to levy taxes on individuals. The Articles government had no court system while the Constitution created a court system to deal with issues between citizens and states. The lack of provisions to regulate interstate trade the Articles possessed created large economic problems, leading into a depression in the mid 1780's. The Constitutional Congress has the right to regulate trade between states. The Constitution has a strong executive branch headed by our president who chooses cabinet and has checks on power of the other two branches; the Articles had no executive with power. The president merely presided over Congress. The Articles took almost 5 years to ratify due to the fact that 13/13 colonies needed to amend the Articles before it could go into affect, with the Constitution, 2/3 of both houses of Congress plus ¾ of the states legislatures or national convention had to approve. During the years under the Articles, foreign soldiers occupied US forts during our early years, we were unable to force them out due to the fact that Congress could not draft troops, and they depended on the states to contribute to the forces. Under the Constitution we have the ability to raise an army to deal with any sort of military situations. In terms of passing laws, under the Articles 9/13 states needed to approve legislation while under the Constitution, 50% plus 1 of both houses plus the signature of the president is needed to pass a law. The Articles had a huge problem when it came to state representation. Under the Articles every state only received one vote, regardless of its size, this hindered the power of the larger states. With the Constitution, the upper house (Senate) has 2 votes and the lower house (House of Representatives) is based on population. When two states had disputes the Articles had a complicated system of arbitration to go through before any resolution was reached, under the Constitution, the federal Court system handles disputes between states.
In comparing the Articles of Confederation with the U.S constitution that was produced by the federal convention in 1787, it is important to note that the U.S operated under both documents. During March 1, 1781, the Articles of Confederation went into effect when it was ratified by Maryland. However, the U.S constitution replaced the Articles of Confederation as soon as it was ratified on June 21, 1788 by New Hampshire. The main difference between the Articles of Confederations and the U.S Constitution is that the constitution didn’t force the laws, but established the why of the constitution. In establishing the why, it warranted the farmers to work on the government being better than the Articles of Confederations. They wanted the government
The problem I hope to expose in this paper is the lack of evidence in The Argument from Analogy for Other Minds supporting that A, a thought or feeling, is the only cause of B. Russell believes that there are other minds because he can see actions in others that are analogous to his own without thinking about them. He believes that all actions are caused by thoughts, but what happens when we have a reaction resulting as an action of something forced upon one’s self? Such as when a doctor hits your patellar tendon with a reflex hammer to test your knee-jerk reflex. Russell does not answer this question. He is only “highly probable” that we are to know other minds exist through his A is the cause of B postulate.
Feldmeth, Greg. 1998. Articles of Confederation vs. the Constitution. March 31. Accessed January 22, 2014. http://home.earthlink.net/~gfeldmeth/chart.art.html.
In his “Proof of an External World”, Moore puts forth several supported hypotheses in regards to the nature of the existence of things outside the self. Primarily, Moore discusses hands; his argument is that if he can produce two hands then it follows logically that two hands must exist. Furthermore, Moore puts forth the theory that if hands exist then this alone is proof of an external world. In opposition to Moore’s opinions will be found three main arguments: firstly that all of Moore’s evidence is based upon sensory input, secondly that the truth of one fact based on the truth of another fact forms an Epistemic Circle in this case, and finally that the evidence out forth by Moore, even if proved, does not necessarily prove the fact that he is attempting to prove.
First, the formation of the Articles of Confederation was the first constitution in the United States. The Articles of Confederation was not the best constitution out there since congress could make decisions, but had no power to enforce them. There was a requirement for unanimous approval before any modifications
William James, a philosopher in the late 18th and early 19th century shared his view on the common misconceptions of pragmatists account for the truth. Although I am only going to reinforce James views on a couple of these, there were in fact eight misunderstandings in his eyes. There is a passage written by James on his thoughts of what he called an automatic sweetheart.
Perception is the process by which we grasp useful information about the external world through the senses. Armstrong argues in ‘Perception and Belief’ that perceptual experience is a disposition to form beliefs about the real world. The argument from illusion shows that perceptual knowledge is a misrepresentation of the world because external objects may have qualities they do not really possess. This is due to various experiences that are caused by hallucinations or by the influence of drugs. Given that reality can easily be altered by such cases, perception does not seem to represent a direct window onto the world. To overcome this problem, some philosophers like Russell postulated the sense datum theory as an object that stands in relation between the perceiver and an external object. Moreover, this view asserts that the perceiver is never in direct contact with reality but is in a continuous mental state that prevents him to see the world as it is. Hence, the perceiver is not deceived by the illusory cases because there is no objective world to be derived from. Armstrong rejects this theory by appeal to the indeterminacy principle and raises claims to support the reliability of perception as the acquisition of potential belief. On Armstrong’s view, the number of background inferences justifies the validity of perceptual beliefs with respect to providing knowledge of the external world. In ‘Sensation and Perception’, Dretske argues that perception and belief are not inextricably bound simply because belief requires a cognitive refined process of informational input while perception involves the casual flow of raw data not yet processed by the cognitive mechanisms. On Dretske’s view, a sui generis conception of perception tha...
Physicalism of the human mind is a doctrine that states that the world is ‘entirely physical’, and can be described in various ways. One way it can be described is that minds, mental properties and mental processes are visibly not physical phenomena. Terms such as “mind,” “thinking,” and “feeling” do not play in the theories of fundamental physics. For example, in this slim sense of “physical,” a lung is not a physical object, inhalation is not a physical property and diffusion is not a physical process; as in the terms “lung,” “inhalation,” and “diffusion” do not have a role in the theories of fundamental physics. Acknowledging that mental phenomena are not physical in this slim sense is not vastly acknowledging. However, certainly there is an open sense of the word “physical” in which a lung, inhalation, and diffusion are certainly physical phenomena. Physicalism of the human mind proclaims that human minds, mental properties and mental processes are physical in this open sense of “physical.” A clear open sense of “physical” is contentious in the philosophy of the mind. A common view is: “An individual item (e.g., object, property-instance, or process) is physical in the broad sense if, and only if, it meets either of two conditions: (1) it’s an item of a kind that can in principle be defined in the distinctive vocabulary of fundamental physics; or (2) it’s a physically realized item of a functional kind.” The first condition is straight forward, but the second condition evidently demands clarification. Accordingly, a “functional” kind of thing is one in which its existence entails in the actuality of “something or other” that encounters a convinced measurement where the structure and functioning of the “something or other” does not matter as long as it encounters the functioning in request. For instance, a lung is a functional kind of object in my sense. Therefore,
...e Arab. He seems distant and does not think about the consequences that this action will bring upon him he merely wants to through the weight of the sun off of his shoulders and after doing so he merely wipes away the sweat from his eyes. This shows that the power of the sun has no longer has effect on him he has won the battle but just started a whole new war.
After reading Berkeley’s work on the Introduction of Principles of Human Knowledge, he explains that the mental ideas that we possess can only resemble other ideas and that the external world does not consist of physical form or reality but yet they are just ideas. Berkeley claimed abstract ideas as the source of philosophy perplexity and illusion. In the introduction of Principles of Human Knowledge,