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Brief outline on socrates
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Parmenides characterises Being as: “For if existent had never been created, then one of two possibilities must have occurred: Either it was created from something, or it was created from nothing. But if ‘what there is’ was created from something, then it already existed, so it was not newly created...Don’t we agree with Shakespeare that “nothing will come of nothing”? Parmenides is saying that if existent was never created, then there are two possibilities. It was either created from something or it was created from nothing. If ‘what there is’ was created from something then it already existed. Basically, ‘what there is’ already existed, but in a different matter or form, and was created into what it is now. I believe Parmenides makes a solid
Parmenides of Elea once presented the expression ex nihilo nihil fit, which translates to nothing comes from nothing for one of his many theses. The Cosmological Argument, an argument of the posteriori category, meaning that it requires data based on past experiences, argues for the existence of God with this type of expression at its core. By attempting to prove how the universe must be influenced by an independent being that has godlike qualities, cosmological arguments suggest that it is rational to believe in an omnipotent being and its accountability of creating the universe.
Baird and Kaufmann, the editors of our text, explain in their outline of Descartes' epistemology that the method by which the thinker carried out his philosophical work involved first discovering and being sure of a certainty, and then, from that certainty, reasoning what else it meant one could be sure of. He would admit nothing without being absolutely satisfied on his own (i.e., without being told so by others) that it was incontrovertible truth. This system was unique, according to the editors, in part because Descartes was not afraid to face doubt. Despite the fact that it was precisely doubt of which he was endeavoring to rid himself, he nonetheless allowed it the full reign it deserved and demanded over his intellectual labors. "Although uncertainty and doubt were the enemies," say Baird and Kaufmann (p.16), "Descartes hit upon the idea of using doubt as a tool or as a weapon. . . . He would use doubt as an acid to pour over every 'truth' to see if there was anything that could not be dissolved . . . ." This test, they explain, resulted for Descartes in the conclusion that, if he doubted everything in the world there was to doubt, it was still then certain that he was doubting; further, that in order to doubt, he had to exist. His own existence, therefore, was the first truth he could admit to with certainty, and it became the basis for the remainder of his epistemology.
Barton, Anne. Introduction. Much Ado About Nothing. The Riverside Shakespeare, 2nd ed. Boston: Houghton Mifflin Co., 1997. 361-365.
...es me, “God should have endowed me with this idea, so that it would be like the mark of the craftsman impressed upon his work” (Descartes 34, 51). Descartes says “the whole force of the argument rest on the fact that I recognize that it would be impossible for me to exist, being of such a nature as I am (namely, having in me the idea of God), unless God did in fact exist.” (Descartes 35, 52) My nature and my existence themselves prove the existence of God, therefore, Descartes says “the mere fact of my existing and of there being in me an idea of a most perfect being, that is God, demonstrates most evidently that God too exists.” (Descartes 34, 51)
With its entangled double plots and eloquent use of words, Much Ado About Nothing is a story that has the ability to entertain the masses both young and old. Shakespeare’s use of figurative language along with situation creates such vivid imagery for which carries the drama from beginning to end. For example, when we look at Act 1 Scene 1 of the play ...
In the second meditation, Descartes is searching for an Archimedian point on which to seed a pearl of certainty. By doubting everything in his first meditation, Descartes consequently doubts his own existence. It is here that a certainty is unearthed: “If I convinced myself of something then I certainly existed”(17). However, Descartes “does not deduce existence from thought by means of syllogism, but recognizes it as something self-evident by a simple intuition of the mind,” or in other words, by natural light (Second Replies:68).
Ideas, innovations, and inventions are all created from brilliant minds. Than how did these ideas come to be? Descartes believes that God is the cause of new innovations adding, therefore God instilled in us the idea of his existence. Explaining, in order for us to draw an idea from a presumption or thought, than an object must have been derived not by us but rather God. An example of his presumption of the existence of God would be the fact that if one cannot imagine a bookshelf without books. Whether one exists or not, it is true than that they cannot be separated from each other. Descartes follows by stating that “he cannot conceive God without existence, existence is inseparable from him.”
Here’s a way to visualize this concept of existing: suppose that everything you think you know about the physical world is false. Instead, there is an evil genius who is
While Hamlet and Much Ado About Nothing have the same author they both have similarities and differences in themes. Some people live their life looking for love and never finding it, it is often said that you will find love when you least expect it. Both plays have common beliefs of love, marriage, however, death is viewed very differently.
Descartes proof of the existence of God is derived from his establishment that something cannot come from nothing. Because God is a perfect being, the idea of God can be found from exploring the different notions of ideas. Descartes uses negation to come to the conclusion that ideas do not come from the world or imagination; because the world contains material objects, perfection does not exist.
He concludes he did not create the idea of God. A finite being is incapable of creating an idea of an infinite possibility. Therefore, God must have created the idea already in him when he was created. Concluding that God exists. He also touches upon the idea in which he resolves that it cannot be a deceiver.
Quite literally, the term “nothing” tends to not hold any value to us. But Shakespeare’s King Lear, offers a contrasting interpretation of the concept of “nothingness.” Shakespeare uses the imagery of emptiness to represent the inherent value of absolutely nothing, as characters are reduced to destitution and great loss to realize the true meaning of humanity. The use of the term “nothing” in the play, often refers to or prefaces a character’s complete loss of everything in their life, diminishing them to absolutely nothing. Ironically, this occurs when characters are so insecure about losing something, like wealth or power, that they reject the value of nothingness and, in doing so, end up losing everything. In Lear’s case, he loses not only
In Meditations on First Philosophy, it is the self-imposed task of Descartes to cast doubt upon all which he knows in order to build a solid foundation of knowledge out of irrefutable truths. Borrowing an idea from Archimedes, that with one firm and immovable point the earth could be moved, Descartes sought one immovable truth. Descartes' immovable truth, a truth on which he would lay down his foundation of knowledge and define all that which he knows, was the simple line "Cogito ergo sum": I think, therefore I am. This allowed for his existence.
Equivocation – the conflict between the reality Hamlet perceives and the language used to describe that reality – has made all expression a matter of mere seeming, and Hamlet knows not seems. His rejection of the Claudian language extends to a rejection of all the symbolic systems that can denote a man. Thus, even his own punning (both verbal and silent) is inadequate: Hamlet chooses “nothing” since he cannot have “all”:
Much Ado About Nothing. The Riverside Shakespeare, 2nd ed. Boston: Houghton Mifflin Co., 1997. 366-398.