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John f kennedy inaugural address quotes
John f kennedy inaugural address quotes
John f kennedy inaugural address quotes
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The topic of essay – quote from John Kennedy seems to have remained as actual topic from the time of the J.F.Kennedy presidency to modern days. If we approach ourselves in everyday life, it seems that having an opinion comes more quickly, than having thought of it. In very foundations of Kant and Heidegger philosophy, philosophers approach concept of thought as fundamental part of existence, “to be” and “Being”. Introducing into determining what really is “thinking”, Heidegger has said “The most thought-provoking thing in our thought-provoking time is that we are still not thinking.” , as he further addresses, that indeed, the absence for thinking is the main thought provoker. “If we are cannot think, we are not free”, I elaborate on idea, that only when we start to think for ourselves, we are able to form an opinion, because if we don’t, we naturally attribute ourselves to opinion, which required no/least personal thought, therefore it is not our opinion. I will argue my why I agree with the quote from J.F. Kennedy with regards to Heidegger “thought” philosophy. I agree with this statement, substantiating my decision by three arguments made by Heidegger, in subsequent order, representing them in “direction” to origin of opinion with thought.
“Withdrawal” from “un-authentic” perceptions
Considered by Heidegger the paramount ingredient of achieving ability to really “be”. Withdrawal as meant by Heidegger, can be translated in many forms, but with key point being the removal of “cloud” or “authorities knowledge” that prohibits us from genuine “learning”, and consequently thinking. Individual according to Heidegger is deprived from both true “learning” and “thinking”, as they in principle were unavailable to individual. As he e...
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...th thinking, he firstly must be able to do it. Approaching J.F. Kennedy quote, in Heidegger terms I translate it as - “The ease of “un-authenticity”, and of “authenticity”. It is exactly through averageness, deprivation of true and genuine personal experience, one could say, mediocre-ness of information space that becomes “determinately” available altogether benefits towards realisation of “un-authentic” opinions un-substantiated with “authentic” thoughts, only then, when people and ourselves within will be able to fill opinion, judgement with true thoughts, un-burdened by existential and metaphysical necessity for comfort.
Works Cited
MARTIN HEIDEGGER, “WHAT IS THINKING”, 1976, P.6 http://www.google.com/about/careers/lifeatgoogle/hiringprocess/, https://www.facebook.com/careers/
Heidegger, M. Being and Time, State University of New York Press, Albany, 1996 134.
The use of a highly debated topic give good reason for someone to give the essay a read without prior knowledge of the underlining message within the essay. As a result of this, one can understand why this eassy was published in this magazine and has received limited
He proposes that society has created a world that is meaningless because of the alienation and separation from the outside world. Rinehart argues that this is evident in people’s everyday workplaces. Employees are encouraged to alienate themselves from reality and do what they are told without thinking or connecting with those around them. In Roszak’s article, he emphasizes the language being used to understand and give meaning to the world. The english language requires that one uses the subject-object method of describing things, which is another form of alienation because it ensures that the individual depicts events through detachment and separation from oneself. This sentence structure emphasizes the idea of the individual and the separation from nature and the outside world. Similarly, Dorothy Lee argues that the Western method of describing oneself promotes the idea of the individual being detached form the community. For instance, in Western culture, to get to know a person, one would ask what they did for a living (very direct and individualistic questions). Contrastingly, in native culture, one would be asked who they were and it would be answered by describing or naming the community they live in. Another major separation and detachment created in today’s society, according to Roszak, is the mind and body. People are incapable of
... personal beliefs, and search for identity, consolidate his hypothesis with Emerson’s by providing a foundation for his ‘self-trust’ ideals. Additionally, Emerson’s thesis mirrors Plato’s as accepted social, historical, and scholastic viewpoints need challenged. Emerson’s definitions of ‘self-trust’ and ‘Man Thinking’ effectively reconcile discrepancies between the three philosophers’ ideology, establishing a basis for truth in philosophy.
‘mind’ will think and feel, even if the entire world were just an illusion. But Heidegger argues
sixties, his opinion was valued highly. This book gives an overview of how his opinion
Rhetoric that is said to be deliberative attempts to persuade the audience to take action. The action that needs to be taken varies by example, however in the case of Martin Heidegger, he clearly advocates for mankind to retain their “essential nature”. Throughout the speech, it can be concluded that Heidegger has two main claims: that man’s autochtany (state of indigenity or belonging to a native region) is threatened by the emergence and superiority of technological advancements. He warns that man must distance himself from the bondage of technology as well as become open to the mystery of its existence. Heidegger calls this theory of his, “releasement toward things and openness to the mystery of belonging together” (Heidegger). The other claim he makes states that man must hold on to his “essential nature” – in that man is a meditative being; capable of thinking and questioning beyond what is obvious or reasonable. The evidence Heidegger uses to support these claims is riddled throughout his address as he details man’s ability to think both meditatively and calculatively. Because man has both these characteristics, it is a God-g...
John Locke's, An Essay Concerning Human Understanding (1690), was first criticized by the philosopher and theologian, John Norris of Bemerton, in his "Cursory Reflections upon a Book Call'd, An Essay Concerning Human Understanding," and appended to his Christian Blessedness or Discourses upon the Beatitudes (1690). Norris's criticisms of Locke prompted three replies, which were only posthumously published. Locke has been viewed, historically, as the winner of this debate; however, new evidence has emerged which suggests that Norris's argument against the foundation of knowledge in sense-perception that the Essay advocated was a valid and worthy critique, which Locke did, in fact, take rather seriously. Charlotte Johnston's "Locke's Examination of Malebranche and John Norris" (1958), has been widely accepted as conclusively showing that Locke's replies were not philosophical, but rather personal in origin; her essay, however, overlooks critical facts that undermine her subjective analysis of Locke's stance in relation to Norris's criticisms of the Essay. This paper provides those facts, revealing the philosophical—not personal—impetus for Locke's replies.
Imagine a person who goes to a job interview. The interviewer’s first question may be an easy one-- “what is your name?” The response to such a simple question is automatic, requiring no thought. Now imagine that the second question asked is “who are you, and how do you know?” The interviewee may grapple for the right words to say and sheepishly list a variety of personality traits, which he is supposedly endowed with because his friends “told him so.” A person is able to know who his true self is not by outward confirmation from others, but through self-observation, taking note of how he acts when he is alone, untainted by the influences of family members and friends. In a society which judges people harshly, it is unsurprising that people act differently alone than when in the company of others; thus, to be a genuine person is to act the way one feels inwardly despite external influences such as peer pressure, which causes one to act in a way which is not consistent with his or her values and beliefs. Being authentic is a special breed itself, as it requires courage to live by how one truly feels and not to live by the opinions of others. Through the changing of core beliefs and numbing of emotions, some people choose to live
Moore, Brooke Noel., and Kenneth Bruder. "Chapter 6- The Rise of Metaphysics and Epistemology; Chapter 9- The Pragmatic and Analytic Traditions; Chapter 7- The Eighteenth and Nineteenth Centuries." Philosophy: the Power of Ideas. New York, NY: McGraw-Hill, 2011. Print.
Without actions, thoughts are just seeds without water, destined to die. Even with water, a plant may never reach its fullest potential. A plant could become six inches instead of six feet, it all depends on the amount of water. The seed that gets all the water it deserves will blossom and may never die, while the same seed that gets no water might as well never exist. Using water, seeds are transformed into plants. Seeds have grown into democracy, equality, and all that is good and bad in the world. In the end, it is all about the water (actions) that transforms the seed (ideas) to the kind of plant (result) that it will grow into. The quote by John Ruskin, “What we think, or what we know, or what we believe is, in the end, of little consequence.
...f his inner being. His sentiments, if only for himself, remain within him. “One thing can always be a reason, why another is desired. Something must be desirable on its own account, and because of its immediate accord or agreement with human sentiment and affection” (87)
Detachment is a central concept in Buddhist philosophy and is viewed as one of the main obstacles to overcome. In order to reach detachment, one has to separate themselves from their own thoughts, desires, and expectations; cleansing their soul from the earthy corruption they have exposed to. This separation allows individuals to rid themselves of fleshy bonds, which then frees their minds from mental and emotional
Crosby explained only in acting through themselves and living freely do persons come alive subjectively. Subjectivity is the relation of person to themselves as subject, which establishes the interiority of the person’s existence. He split subjectivity into two fundamentals: self-presence and self-determinism. Self-presence is knowing one is conscious and intentionally being conscious of some external object(s). The more self-presence one has equates to a greater ability to enter the object outside of oneself. Others help one find their self-presence. One can also discover more of their self-presence by objectifying or looking at themselves as others see them. Self-determination is experiencing oneself because of their own free choices/decisions. One’s conscience admonishes them when they are making choices which metaphorically “derail them.” Persons determine who they are and what they want to become from their innermost center. Immediate self-determinism says what one does has an immediate effect on them
He uses an example of one of the characters from Hamlet, he states that she let’s others think for her. He explains that this is an issue for most of society and names it the Ophelia syndrome. In his article he discusses the positive and negative effects of overcoming the Ophelia syndrome. He uses six steps to help students to be able to think for themselves. He argues about the importance of overcoming the syndrome. He believes that people have this problem from prior education, people go to school and are taught what is important. This prevents people from ever learning to think for themselves or being
Jerome S. B. , Goodnow J. J. and Austin G.A. (1967) Overview ( p.231-247):In A study of thinking . John Wiley and Sons Ltd, USA