Attached is a short dialogue on the question of whether it is a good gamble to bet on God's existence, exploring some of Blaise Pascal's thoughts on the issue. This appeared in the journal Think (issue 7, Summer 2004), and also in the British Humanist Association's Thinking About Death (London: BHA, 2004) edited by Peter Cave and Brendan Larvor.
the art question nigel warburton pdf 20
Download File: https://urluss.com/2vzPSb
I'm a first-time listener and must commend you on an outstanding show. As a novice in philosophy, I have a question regarding the comment @ 12:10. "How does a small group of philosophers create all these ideas." Ms. Moss responded, "I guess there is something in the water."
I wonder if she has been exposed to the work of Dr. George G.M. James 'Stolen Legacy'? It layouts out a possible answer to the question of the origin of the intellectual burst seen during those times.
Some approaches argue that there is a set of essential features shared by all parts of philosophy while others see only weaker family resemblances or contend that it is merely an empty blanket term.[30][27][31] Some definitions characterize philosophy in relation to its method, like pure reasoning. Others focus more on its topic, for example, as the study of the biggest patterns of the world as a whole or as the attempt to answer the big questions.[27][32][33] Both approaches have the problem that they are usually either too wide, by including non-philosophical disciplines, or too narrow, by excluding some philosophical sub-disciplines.[27] Many definitions of philosophy emphasize its intimate relation to science.[25] In this sense, philosophy is sometimes understood as a proper science in its own right. Some naturalist approaches, for example, see philosophy as an empirical yet very abstract science that is concerned with very wide-ranging empirical patterns instead of particular observations.[27][34] Some phenomenologists, on the other hand, characterize philosophy as the science of essences.[26][35][36] Science-based definitions usually face the problem of explaining why philosophy in its long history has not made the type of progress as seen in other sciences.[27][37][38] This problem is avoided by seeing philosophy as an immature or provisional science whose subdisciplines cease to be philosophy once they have fully developed.[25][30][35] In this sense, philosophy is the midwife of the sciences.[25]
In one general sense, philosophy is associated with wisdom, intellectual culture, and a search for knowledge. In this sense, all cultures and literate societies ask philosophical questions, such as "how are we to live" and "what is the nature of reality". A broad and impartial conception of philosophy, then, finds a reasoned inquiry into such matters as reality, morality, and life in all world civilizations.[47]
Philosophical questions can be grouped into various branches. These groupings allow philosophers to focus on a set of similar topics and interact with other thinkers who are interested in the same questions.
Epistemology is the branch of philosophy that studies knowledge.[131] Epistemologists examine putative sources of knowledge, including perceptual experience, reason, memory, and testimony. They also investigate questions about the nature of truth, belief, justification, and rationality.[132]
Because sound reasoning is an essential element of all sciences,[136] social sciences and humanities disciplines, logic became a formal science. Sub-fields include mathematical logic, philosophical logic, modal logic, computational logic and non-classical logics. A major question in the philosophy of mathematics is whether mathematical entities are objective and discovered, called mathematical realism, or invented, called mathematical antirealism.
Political philosophy is the study of government and the relationship of individuals (or families and clans) to communities including the state. It includes questions about justice, law, property and the rights and obligations of the citizen. Political philosophy, ethics, and aesthetics are traditionally linked subjects, under the general heading of value theory as they involve a normative or evaluative aspect.[137]
Philosophy of religion deals with questions that involve religion and religious ideas from a philosophically neutral perspective (as opposed to theology which begins from religious convictions).[138] Traditionally, religious questions were not seen as a separate field from philosophy proper, and the idea of a separate field only arose in the 19th century.[v]
Issues include the existence of God, the relationship between reason and faith, questions of religious epistemology, the relationship between religion and science, how to interpret religious experiences, questions about the possibility of an afterlife, the problem of religious language and the existence of souls and responses to religious pluralism and diversity.
Methodological skepticism is a prominent method of philosophy. It aims to arrive at absolutely certain first principles by using systematic doubt to determine which principles of philosophy are indubitable.[157] The geometrical method tries to build a comprehensive philosophical system based on a small set of such axioms. It does so with the help of deductive reasoning to expand the certainty of its axioms to the system as a whole.[158][159] Phenomenologists seek certain knowledge about the realm of appearances. They do so by suspending their judgments about the external world in order to focus on how things appear independent of their underlying reality, a technique known as epoché.[160][148] Conceptual analysis is a well-known method in analytic philosophy. It aims to clarify the meaning of concepts by analyzing them into their fundamental constituents.[161][39][23] Another method often employed in analytic philosophy is based on common sense. It starts with commonly accepted beliefs and tries to draw interesting conclusions from them, which it often employs in a negative sense to criticize philosophical theories that are too far removed from how the average person sees the issue.[151][162][163] It is very similar to how ordinary language philosophy tackles philosophical questions by investigating how ordinary language is used.[148][164][165]
Various methods in philosophy give particular importance to intuitions, i.e. non-inferential impressions about the correctness of specific claims or general principles.[155][166] For example, they play an important role in thought experiments, which employ counterfactual thinking to evaluate the possible consequences of an imagined situation. These anticipated consequences can then be used to confirm or refute philosophical theories.[167][168][161] The method of reflective equilibrium also employs intuitions. It seeks to form a coherent position on a certain issue by examining all the relevant beliefs and intuitions, some of which often have to be deemphasized or reformulated in order to arrive at a coherent perspective.[155][169][170] Pragmatists stress the significance of concrete practical consequences for assessing whether a philosophical theory is true or false.[171][172] Experimental philosophy is of rather recent origin. Its methods differ from most other methods of philosophy in that it tries to answer philosophical questions by gathering empirical data in ways similar to social psychology and the cognitive sciences.[173][174]
"This thoughtful and highly readable collection of conversations with philosophers on a broad range of topics, from the perennial problems of skepticism to the epistemological questions raised by wine tasting, displays an admirable grasp of a variety of issues."--Publishers Weekly
In Existentialism and Humanism Sartre does not always provide arguments for his contentions. Much of the lecture is delivered in rhetorical and exaggerated terms. He does not for example defend but merely states his belief in the extent of human freedom. But, perhaps more damagingly, it is questionable whether he actually achieves his most important stated aim, namely to rebut the criticism that if there is no God then anything is permitted - or to put it in other words, he never demonstrates that his philosophy genuinely is a humanism, that it does not encourage the moral anarchy that some of his contemporaries believed it did.
After these three questions, the non-identity problem was explained to participants (Appendix 2). The three questions were repeated, to see if the explanation of the non-identity problem changed their preference for mosquito repellent or contraception.
Responses to the Zika willingness-to-pay question, before the non-identity problem was explained. Indicates the proportion of respondents who would switch preference if their non-preferred intervention would avoid more cases of Zika
In the Embryo selection thought experiment, the largest group of participants across all three disability types (microcephaly, deafness and low-normal IQ) indicated that the parents should be informed of the test (option 2, 41% average across disability types), with the second biggest group answering that the embryos should be tested, the parents should be told of the result and they should be advised not to implant any diseased embryos (option 4, 26% average). The least popular option was to not inform parents of the test at all (option 1, 6% average). (See Appendix 4 for more on the results from this question.)
It is also worth noting that the results from the other questions may be relevant to bioethics beyond the non-identity problem. The 14-year-old girl thought experiment has implications for how we address teenage pregnancy, Depletion is relevant to our approach to climate change, and Embryo Selection relates to our polices on preimplantation genetic testing in IVF. Fully exploring these issues is beyond the scope of this paper, but the results from the survey may be useful in future research. 2ff7e9595c
Komentar