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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...
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.
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.
The Articles of Confederation was the first government of the United States. The Articles had created a very weak national government. At the time the Articles were approved, they had served the will of the people. Americans had just fought a war to get freedom from a great national authority--King George III (Patterson 34). But after this government was put to use, it was evident that it was not going to keep peace between the states. The conflicts got so frequent and malicious that George Washington wondered if the “United” States should be called a Union (Patterson 35). Shays’ Rebellion finally made it evident to the public that the government needed a change.
... they were going off of different ideas but, they say by evaluating the Articles they came up with something better what they called that Constitution. I just explained to you the differences and the similarity between both the Articles and the Constitution. One of the greatest things that the Constitution had was, “The Constitution created a more cohesive federal government, allowing for more centralized control of things such as coining money, enforcing laws, collecting taxes, and passing laws. So you 11th grader should have a good ideas between the Articles of Confederation and the United States Constitution.
Physicalism, or the idea that everything, including the mind, is physical is one of the major groups of theories about how the nature of the mind, alongside dualism and monism. This viewpoint strongly influences many ways in which we interact with our surrounding world, but it is not universally supported. Many objections have been raised to various aspects of the physicalist viewpoint with regards to the mind, due to apparent gaps in its explanatory power. One of these objections is Frank Jackson’s Knowledge Argument. This argument claims to show that even if one has all of the physical information about a situation, they can still lack knowledge about what it’s like to be in that situation. This is a problem for physicalism because physicalism claims that if a person knows everything physical about a situation they should know everything about a situation. There are, however, responses to the Knowledge Argument that patch up physicalism to where the Knowledge Argument no longer holds.
The Articles of Confederation was the first constitution in the United States. This constitution was drafted in 1776 and approved in 1781. It didn’t create a very strong form of government. The Articles were essentially a “league of friendship”.The government only had one house of delegates under this constitution. Each state only counted as one vote when laws were made or changed.The
The Articles of Confederation was America’s first constitution. The Articles of Confederation were adopted by Congress in 1777 and provided for a “firm league of friendship” between the thirteen independent states. The Articles were in force from March 1, 1781, to June 21, 1788 and had both positive and negative effects on the states. The Articles of Confederation provided a very effective form of government with respect to the western lands but, in contrast, the government under the Articles of Confederation struggled in terms of foreign relations.
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.
Aristotle and David Hume share very clashing views on morality. Aristotle and Hume both believe in the possibility of being a virtuous person and both emphasize importance when it comes to reason, but their respective definitions of what virtue and reason actually mean differ drastically. Aristotle believes all human actions aim at some good, while Hume believes the reason behind everything is arithmetic and that human passions rule over reason. There is one supreme good according to Aristotle, but Hume believes what is good and bad all depends on perception. Both Aristotle and Hume take on the same topics in regards to morality, but take very different approaches.
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,
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,
Bertrand Russell explains in his article that the value of philosophy is not in the definite answers, but in the questions and possibilities that it raises. He states that “The value of philosophy is, in fact, to be sought largely in its very uncertainty.” This can relate to the Milesians, the answers they came up with weren’t important, but the process used to get them. He says that the more we practice philosophy the more we begin to question everyday things in our life, and we come to find that the answers are only bigger questions. These questions lead to limitless possibilities, broadened horizons, and freedom from what we “know”. Russell hints that philosophy can help you see things in a different light, in a sense taking off the rose colored glasses and seeing the world for what it is.
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”
Thus, in our search to understand that which is intangible, we come to realize that the definitions that we seek are further than meets the eye. For although many may say they understand what is and is not real, they often rely on a surface level of understanding. Yet when the curious seek out a deeper grasp of the words real, surreal, and reality, many would discover that they are, in fact, unsolvable. Thus we will never know the ultimate truth, we only can get closer and closer to
Those who know Bertrand Russell's History of Western Philosophy, or the shorter Wisdom of the West, will remember his great difficulty in focusing on (French) Existentialism as a form of philosophy at all.