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"The point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it"
- Bertrand Russell, The Philosophy of Logical Atomism.
Bertrand Russell was born in 1872 in Wales, England as a member of a famous British family. He received a degree from Trinity Cambridge College with honors in Mathematics and Moral Sciences. His most famous works included the subjects of logic and philosophy, which were deeply rooted in his mathematics background. In fact, Russell is probably the most highly regarded and most read English-speaking philosopher of our time. Russell was not merely an intellectual, but also a political and social activist, writing many papers and pamphlets speaking out against war, nuclear technology and Fascism. Russell was, in fact, jailed for writing a pacifist pamphlet speaking out against England's participation in the First World War. Russell was also known as often vehemently speaking out against organized religion, especially that of Christianity. He wrote papers such as, "Why I am not a Christian" and "A Free Man's Worship." He also regarded marriage and sex in way uncommon for those times, and proposed that there was really nothing wrong with college-aged adults having childless encounters before marriage, but still held that marriage is "the best and most important relation that can exist between human beings" . It seems that Russell's theories on marriage and sex may have caused the protest that led to be him being dismissed after an appointment to City College in New York City. Russell, along with his fellow Cambridge alumnus G. E. Moore, were at the forefront of the philosophical movement leading towards anal...
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...my views on perspective differ greatly from those of Russell, as you have seen. Russell believes that all things are open to be subjective to the experiences around them, much like the idea that we can never know the true reality of any object because as soon as you look or realize that the object exists, it changes because we have looked at it. I believe that certain things are as they will always be, and that the changes, if any, given by the subjectivity of certain items is so small as to not make any difference.
While Russell and I disagree on this aspect, there are others that we do agree on, such as his ideas on memory and how it affects our perspective on the present. I believe that this topic is far more difficult that basic metaphysical philosophy, and while the topic was difficult I found that it was an easier read than some metaphysical philosophers
One of the objections states that the argument makes the mistake of inferring that because each member of a series must have a cause, the series itself must have a cause. According to Bertrand Russell this objection follows the case of the Fallacy of Composition in which Russell claims it makes sense to ask who any human being’s mother is, yet it is senseless to ask who the mother of the human race is. However, Rowe counters Russell’s objection by stating that finding the reason for any series may be difficult, but not meaningless. Rowe argues that asking why a set has the members it has rather than none at all may turn out to hold no answer, but it doesn't mean that the question is
The problem with Russell’s argument arises when he states “we must know that only A causes B.” (Russell, 248) We are given no reason to accept that only A causes B. Russell does not explain the concept of reflexes in his argument. A reflex is “an action that is performed as a response to a stimulus and without conscious thought.” (Reflex) You have the thought that your reflex will be stimulated but this does not cause the reaction of the reflex. There is an action that must occur to cause the reaction of the reflex. When a reflex is stimulated you don 't need to think about the action that is taking place. Involuntary bodily functions also go against the postulate for the Existence of Other Minds. We do not need to think about the involuntary bodily functions taking place inside of us to know they are functioning. In order to be alive your brain is controlling more actions then you could even think of. If you had to think about every time your heart was to beat or every time you were to take a breath you would most likely forget to do either one of these two and die. This causes great uncertainty as to whether Russell’s new postulate is true or not. When faced with the question of this uncertainty he responds by saying that “It is not necessary that we should know this with any certainty; it is enough if it is highly probable.” (Russell, 249) The only way this position is able to be salvaged is if Russell were to distinguish between what actions he was talking about in his A causes B postulate. If Russell was to specify that only voluntary thought provoked actions are included in the postulate for the Existence of Other Minds then he would have made his argument stronger. He leaves doubt in his argument when he references all analogous visible human movements. We do not think to blink, breathe, or pump our blood.
Russell, Bertrand. “Why I Am Not a Christian,” in Introduction to Philosophy. 6th edition. Perry, Bratman, and Fischer. Oxford University Press. 2013, pp. 56-59.
“This may be true or it may be false – who can say? – but what is true in it, so it seemed
Russell starts off by stating how polytheistic views turned into monotheistic views. Throughout his article, Russell considers theologians’ unaided reasoning and then refutes their arguments through rational means. In the end Russell concludes, on the basis of his response to many theological arguments, that he could not find any valid reason to believe in God’s existence.
As it has been said previously, knowledge is one of Finnis’ seven basic goods that are intrinsically valuable, and is acquired by means of whatever process one must endure in order to obtain the truth about something. Though the value of knowledge varies subjectively, the objectivity of knowledge is relative and only adds to knowledge being self-evident. The core of what makes knowledge an underived principle encompasses not only the fact that it cannot be further deduced nor attributed to another principle in order to add to its validity, but also that its goodness is an antecedent to all skeptics’ counter-arguments, therefore invalidating any and all skeptical arguments.
George Berkeley was one of the most famous British empiricists who is well known for his early works on vision perceptions, ideas, mind and God. He argues that the correlation of perception is through ideas of sight and touch. His idealism is the theory that the physical world exists only in the experiences the mind has of it.
He basically knew how a ship functioned and what would happen to it in a certain situation. This demonstrates that Robertson was very knowledgeable about the topic thereby he did not have a form of ESP known as precognition as skeptics would say. As a whole, this is a view seen by many skeptics about the nonexistence of ESP. Another example of the doubtfulness of the existence of ESP is the fact that on an unconscious level, our brain is handling information that our five senses pick up on. Therefore, people tend to make exceptionally right guesses by assembling pieces together and adapting to irrelevant information. In short, skeptics believe that ESP is not real.
In Chapter One Bertrand Russell basically wants to know the true meaning of “reality”. The truth is that “reality” can never truly be determined. I say this because there is a difference between believing and actually knowing. For example I know the desk in the front of the classroom is real. I know this because all of my senses concur. Now when I try to determine to color, the texture or even the shape of the desk I will run into a problem.
The Problem people have with philosophy is the lack of definite answers. This is not to say that philosophy has never produced any. Russell
''The best way of approaching philosophy is to ask a few philosophical questions: How was the world created? Is there any will or meaning behind what happens? Is there a life after death? How can we answer these questions? And most important, how ought we to live?'' (Gaarder, Jostein 15)
“Truth can be stated in a thousand different ways, yet each one can be true.” Swami Vivekananda
Bertrand Russell is a very influential writer within the realm of philosophy. His specific work titled, The Problems of Philosophy discusses the many things that he believes is wrong with the way people think, act towards, treat, and study philosophy as a whole. The one specific essay focused on was titled The Value of Philosophy in chapter xv. This essay focused on why he believes that philosophy was worth studying and why he believes that those who don’t see his vision are wrong and at a disadvantage. More specifically he addresses the “practical man”, which he defines specifically as “one who recognizes only material needs, who realizes that men must have food for the body, but is oblivious of the necessity of providing food for the mind”
Russell has applied quantum theory thinking about cause to evolutionary biology (genetics/variation) and explored its implications for divine action in the natural world. Russell uses the backdrop As genetic mutations can be caused by quantum level processes, the quantum effect is demonstrated to have macroscopic consequences (cite) to postulate how a theistic evolution would work through such processes (cite primary Russel).. If occasionalism is taken absolutely into the quantum realm, with God strictly in control of all creation, its significance is intensified into what may be called quantum occasionalism. With increasing knowledge of the complexity of quantum relationships, such an occasionalism would clarify various otherwise inexplicable
Although Putnam’s argument successfully defeats one version of BIV, it does not defeat all versions of BIV. In this paper, I will explain Putnam’s BIV scenario and his semantic arguments against skepticism about the external world; Specifically, I will give one version of BIV that is not affected by Putnam’s argument; I will argue that my version of BIV not only successfully makes Putnam’s argument flawed but also could not be dismissed easily.