Western philosophy

Western philosophy is the philosophical thought and work of the Western world. Historically, the term refers to the philosophical thinking of Western culture, beginning with Greek philosophy of the pre-Socratics such as Thales (c. 624 – c. 546 BC) and Pythagoras (c. 570 BC – c. 495 BC), and eventually covering a large area of the globe.[1][2] The word philosophy itself originated from the Ancient Greek: philosophia (φιλοσοφία), literally, "the love of wisdom" (φιλεῖν philein, "to love" and σοφία sophia, "wisdom").

The scope of philosophy in the ancient understanding, and the writings of (at least some of) the ancient philosophers, were all intellectual endeavors. This included the problems of philosophy as they are understood today; but it also included many other disciplines, such as pure mathematics and natural sciences such as physics, astronomy, and biology (Aristotle, for example, wrote on all of these topics).

Ancient

Pre-Socratic period

Turkey ancient region map ionia
Ionia, source of early Greek philosophy, in western Asia Minor

In the pre-Socratic period, ancient philosophers first articulated questions about the "arche" (the cause or first principle) of the universe. Western philosophy is generally said to begin in the Greek cities of western Asia Minor (Ionia) with Thales of Miletus, who was active c. 585 BC and was responsible for the opaque dictum, "all is water." His most noted students were respectively Anaximander (all is apeiron (roughly, the unlimited)) and Anaximenes of Miletus ("all is air")

Pythagoras, from the island of Samos off the coast of Ionia, later lived in Croton in southern Italy (Magna Graecia). Pythagoreans hold that "all is number," giving formal accounts in contrast to the previous material of the Ionians. They also believe in metempsychosis, the transmigration of souls, or reincarnation.

Socrates

Socrates Pio-Clementino Inv314
Bust of Socrates

A key figure in Greek philosophy is Socrates. Socrates studied under several Sophists but transformed Greek philosophy into a branch of philosophy that is still pursued today. It is said that following a visit to the Oracle of Delphi he spent much of his life questioning anyone in Athens who would engage him, in order to disprove the oracular prophecy that there would be no man wiser than Socrates.[3] Socrates used a critical approach called the "elenchus" or Socratic method to examine people's views. He aimed to study human things: the good life, justice, beauty, and virtue. Although Socrates wrote nothing himself, some of his many disciples wrote down his conversations. He was tried for corrupting the youth and impiety by the Greek democracy. He was found guilty and sentenced to death. Although his friends offered to help him escape from prison, he chose to remain in Athens and abide by his principles. His execution consisted of drinking the poison hemlock and he died in 399 BC.

Plato

Plato was a student of Socrates. Plato founded the Academy of Athens and wrote a number of dialogues, which applied the Socratic method of inquiry to examine philosophical problems. Some central ideas of Plato's dialogues are the immortality of the soul, the benefits of being just, that evil is ignorance, and the Theory of Forms. Forms are universal properties that constitute true reality and contrast with the changeable material things he called "becoming".

Aristotle

Aristoteles der Stagirit
Statue of Aristotle in Aristotle's Park, Stagira

Aristotle was a pupil of Plato. Aristotle was perhaps the first truly systematic philosopher and scientist. He wrote about physics, biology, zoology, metaphysics, aesthetics, poetry, theater, music, rhetoric, politics and logic. Aristotelian logic was the first type of logic to attempt to categorize every valid syllogism. Aristotle tutored Alexander the Great, who in turn conquered much of the ancient world at a rapid pace. Hellenization and Aristotelian philosophy exercised considerable influence on almost all subsequent Western and Middle Eastern philosophers, including Hellenistic, Roman, Byzantine, Western medieval, Jewish, and Islamic thinkers.

Medieval

Medieval philosophy is the philosophy of Western Europe and the Middle East during the Middle Ages, roughly extending from the Christianization of the Roman Empire until the Renaissance.[4] Medieval philosophy is defined partly by the rediscovery and further development of classical Greek and Hellenistic philosophy, and partly by the need to address theological problems and to integrate the then widespread sacred doctrines of Abrahamic religion (Islam, Judaism, and Christianity) with secular learning. Early medieval philosophy was influenced by the likes of Stoicism, Neoplatonism, but, above all, the philosophy of Plato himself.

Some problems discussed throughout this period are the relation of faith to reason, the existence and unity of God, the object of theology and metaphysics, the problems of knowledge, of universals, and of individuation. The prominent figure of this period was Augustine of Hippo (one of the most important Church Fathers in Western Christianity) who adopted Plato's thought and Christianized it in the 4th century and whose influence dominated medieval philosophy perhaps up to end of the era but was checked with the arrival of Aristotle's texts. Augustinianism was the preferred starting point for most philosophers (including Anselm of Canterbury, the father of scholasticism) up until the 13th century.

The Carolingian Renaissance of the 8th/9th century was fed by Church missionaries travelling from Ireland, most notably John Scotus Eriugena, a Neoplatonic philosopher.

The modern university system has roots in the European medieval university, which was created in Italy and evolved from Catholic Cathedral schools for the clergy during the High Middle Ages.[5]

Thomas Aquinas, an academic philosopher and the father of Thomism, was immensely influential in Catholic Europe; he placed a great emphasis on reason and argumentation, and was one of the first to use the new translation of Aristotle's metaphysical and epistemological writing.

Philosophers from the Middle Ages include the Christian philosophers Augustine of Hippo, Boethius, Anselm, Gilbert de la Porrée, Peter Abelard, Roger Bacon, Bonaventure, Thomas Aquinas, Duns Scotus, William of Ockham and Jean Buridan; the Jewish philosophers Maimonides and Gersonides; and the Muslim philosophers Alkindus, Alfarabi, Alhazen, Avicenna, Algazel, Avempace, Abubacer, Ibn Khaldūn, and Averroes. The medieval tradition of scholasticism continued to flourish as late as the 17th century, in figures such as Francisco Suárez and John of St. Thomas.

Renaissance

The Renaissance ("rebirth") was a period of transition between the Middle Ages and modern thought,[6] in which the recovery of classical texts helped shift philosophical interests away from technical studies in logic, metaphysics, and theology towards eclectic inquiries into morality, philology, and mysticism.[7][8] The study of the classics and the humane arts generally, such as history and literature, enjoyed a scholarly interest hitherto unknown in Christendom, a tendency referred to as humanism.[9][10] Displacing the medieval interest in metaphysics and logic, the humanists followed Petrarch in making man and his virtues the focus of philosophy.[11][12]

At the point of passage from Renaissance into early/classical modern philosophy, the dialogue was used as a primary style of writing by Renaissance philosophers, such as Giordano Bruno.[13]

How much of Renaissance intellectual history is part of modern philosophy is disputed.[14]

Modern

The term "modern philosophy" has multiple usages. For example, Thomas Hobbes is sometimes considered the first modern philosopher because he applied a systematic method to political philosophy.[15][16] By contrast, René Descartes is often considered the first modern philosopher because he grounded his philosophy in problems of knowledge, rather than problems of metaphysics.[17]

Modern philosophy and especially Enlightenment philosophy[18] is distinguished by its increasing independence from traditional authorities such as the Church, academia, and Aristotelianism;[19][20] a new focus on the foundations of knowledge and metaphysical system-building;[21][22] and the emergence of modern physics out of natural philosophy.[23]

Early modern (17th and 18th centuries)

Some central topics of Western philosophy in its early modern (also classical modern)[24][25] period include the nature of the mind and its relation to the body, the implications of the new natural sciences for traditional theological topics such as free will and God, and the emergence of a secular basis for moral and political philosophy.[26] These trends first distinctively coalesce in Francis Bacon's call for a new, empirical program for expanding knowledge, and soon found massively influential form in the mechanical physics and rationalist metaphysics of René Descartes.[27]

Other notable modern philosophers include Baruch Spinoza, Gottfried Wilhelm Leibniz, John Locke, George Berkeley, David Hume, and Immanuel Kant.[25][28][29][30] Many other contributors were philosophers, scientists, medical doctors, and politicians. A short list includes Galileo Galilei, Pierre Gassendi, Blaise Pascal, Nicolas Malebranche, Antonie van Leeuwenhoek, Christiaan Huygens, Isaac Newton, Christian Wolff, Montesquieu, Pierre Bayle, Thomas Reid, Jean le Rond d'Alembert, Adam Smith, and Jean-Jacques Rousseau.

The approximate end of the early modern period is most often identified with Immanuel Kant's systematic attempt to limit metaphysics, justify scientific knowledge, and reconcile both of these with morality and freedom.[31][32][33]

Late modern (19th-century)

Late modern philosophy is usually considered to begin around the pivotal year of 1781, when Gotthold Ephraim Lessing died and Kant's Critique of Pure Reason appeared.[34]

German philosophy exercised broad influence in this century, owing in part to the dominance of the German university system.[35] German idealists, such as Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel, and the members of Jena Romanticism (Friedrich Hölderlin, Novalis, and Karl Wilhelm Friedrich Schlegel), transformed the work of Kant by maintaining that the world is constituted by a rational or mind-like process, and as such is entirely knowable.[36][37] Arthur Schopenhauer's identification of this world-constituting process as an irrational will to live influenced later 19th- and early 20th-century thinking, such as the work of Friedrich Nietzsche.

The 19th century took the radical notions of self-organization and intrinsic order from Goethe and Kantian metaphysics, and proceeded to produce a long elaboration on the tension between systematization and organic development. Foremost was the work of Hegel, whose Phenomenology of Spirit (1807) and Science of Logic (1813–16) produced a "dialectical" framework for ordering of knowledge.

As with the 18th century, developments in science arose from philosophy and also challenged philosophy: most importantly the work of Charles Darwin, which was based on the idea of organic self-regulation found in philosophers such as Smith, but fundamentally challenged established conceptions.

After Hegel's death in 1831, 19th-century philosophy largely turned against idealism in favor of varieties of philosophical naturalism, such as the positivism of Auguste Comte, the empiricism of John Stuart Mill, and the historical materialism of Karl Marx. Logic began a period of its most significant advances since the inception of the discipline, as increasing mathematical precision opened entire fields of inference to formalization in the work of George Boole and Gottlob Frege.[38] Other philosophers who initiated lines of thought that would continue to shape philosophy into the 20th century include:

Contemporary (20th and 21st centuries)

The three major contemporary approaches to academic philosophy are analytic philosophy, Continental philosophy and pragmatism.[39] They are neither exhaustive nor mutually exclusive.

The 20th century deals with the upheavals produced by a series of conflicts within philosophical discourse over the basis of knowledge, with classical certainties overthrown, and new social, economic, scientific and logical problems. 20th century philosophy was set for a series of attempts to reform and preserve, and to alter or abolish, older knowledge systems. Seminal figures include Bertrand Russell, Ludwig Wittgenstein, Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre. The publication of Husserl's Logical Investigations (1900–1) and Russell's The Principles of Mathematics (1903) is considered to mark the beginning of 20th-century philosophy.[40] The 20th century also saw the increasing professionalization of the discipline and the beginning of the current (contemporary) era of philosophy.[41]

Since the Second World War, contemporary philosophy has been divided mostly into analytic and Continental traditions; the former carried in the English speaking world and the latter on the continent of Europe. The perceived conflict between Continental and analytic schools of philosophy remains prominent, despite increasing skepticism regarding the distinction's usefulness.

Analytic philosophy

In the English-speaking world, analytic philosophy became the dominant school for much of the 20th century.

The term "analytic philosophy" roughly designates a group of philosophical methods that stress detailed argumentation, attention to semantics, use of classical logic and non-classical logics and clarity of meaning above all other criteria. Though the movement has broadened, it was a cohesive school in the first half of the century. Analytic philosophers were shaped strongly by logical positivism, united by the notion that philosophical problems could and should be solved by attention to logic and language.

Bertrand Russell and G.E. Moore are also often counted as founders of analytic philosophy, beginning with their rejection of British idealism, their defense of realism and the emphasis they laid on the legitimacy of analysis. Russell's classic works The Principles of Mathematics,[42] "On Denoting" and Principia Mathematica (with Alfred North Whitehead), aside from greatly promoting the use of mathematical logic in philosophy, set the ground for much of the research program in the early stages of the analytic tradition, emphasizing such problems as: the reference of proper names, whether 'existence' is a property, the nature of propositions, the analysis of definite descriptions, and discussions on the foundations of mathematics. These works also explored issues of ontological commitment and metaphysical problems regarding time, the nature of matter, mind, persistence and change, which Russell often tackled with the aid of mathematical logic.

Gottlob Frege's The Foundations of Arithmetic (1884) was the first analytic work, according to Michael Dummett (Origins of Analytical Philosophy (1993)). Frege took "the linguistic turn," analyzing philosophical problems through language. Some analytic philosophers held that philosophical problems arise through misuse of language or because of misunderstandings of the logic of human language.

In 1921, Ludwig Wittgenstein, who studied under Russell at Cambridge, published his Tractatus Logico-Philosophicus, which gave a rigidly "logical" account of linguistic and philosophical issues. Years later, he reversed a number of the positions he set out in the Tractatus, in for example his second major work, Philosophical Investigations (1953). Investigations was influential in the development of "ordinary language philosophy," which was promoted by Gilbert Ryle, J.L. Austin, and a few others.

In the United States, meanwhile, the philosophy of Willard Van Orman Quine was having a major influence, with the paper "Two Dogmas of Empiricism". In that paper Quine criticizes the distinction between analytic and synthetic statements, arguing that a clear conception of analyticity is unattainable.

Notable students of Quine include Donald Davidson and Daniel Dennett. The later work of Russell and the philosophy of Willard Van Orman Quine are influential exemplars of the naturalist approach dominant in the second half of the 20th century. But the diversity of analytic philosophy from the 1970s onward defies easy generalization: the naturalism of Quine and his epigoni was in some precincts superseded by a "new metaphysics" of possible worlds, as in the influential work of David Lewis. Recently, the experimental philosophy movement has sought to reappraise philosophical problems through social science research techniques.

Some influential figures in contemporary analytic philosophy are: Timothy Williamson, David Lewis, John Searle, Thomas Nagel, Hilary Putnam, Michael Dummett, Peter van Inwagen, Saul Kripke and Patricia Churchland.

Analytic philosophy has sometimes been accused of not contributing to the political debate or to traditional questions in aesthetics. However, with the appearance of A Theory of Justice by John Rawls and Anarchy, State, and Utopia by Robert Nozick, analytic political philosophy acquired respectability. Analytic philosophers have also shown depth in their investigations of aesthetics, with Roger Scruton, Nelson Goodman, Arthur Danto and others developing the subject to its current shape.

Continental philosophy

Continental philosophy is a set of 19th- and 20th-century philosophical traditions from mainland Europe. 20th-century movements such as German idealism, phenomenology, existentialism, modern hermeneutics, critical theory, structuralism, post-structuralism and others are included within this loose category. While identifying any non-trivial common factor in all these schools of thought is bound to be controversial, Michael E. Rosen has hypothesized a few common Continental themes: that the natural sciences cannot replace the human sciences; that the thinker is affected by the conditions of experience (one's place and time in history); that philosophy is both theoretical and practical; that metaphilosophy or reflection upon the methods and nature of philosophy itself is an important part of philosophy proper.[43]

The founder of phenomenology, Edmund Husserl, sought to study consciousness as experienced from a first-person perspective, while Martin Heidegger drew on the ideas of Kierkegaard, Nietzsche, and Husserl to propose an unconventional existential approach to ontology.

Phenomenologically oriented metaphysics undergirded existentialismMartin Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty, Albert Camus—and finally post-structuralismGilles Deleuze, Jean-François Lyotard (best known for his articulation of postmodernism), Michel Foucault, Jacques Derrida (best known for developing a form of semiotic analysis known as deconstruction). The psychoanalytic work of Sigmund Freud, Carl Jung, Jacques Lacan, Julia Kristeva, and others has also been influential in contemporary Continental thought. Conversely, some philosophers have attempted to define and rehabilitate older traditions of philosophy. Most notably, Hans-Georg Gadamer and Alasdair MacIntyre have both, albeit in different ways, revived the tradition of Aristotelianism.

Existentialism

Existentialism is a term applied to the work of a number of late 19th- and 20th-century philosophers who, despite profound doctrinal differences,[44][45] shared the belief that philosophical thinking begins with the human subject—not merely the thinking subject, but the acting, feeling, living human individual.[46] In existentialism, the individual's starting point is characterized by what has been called "the existential attitude", or a sense of disorientation and confusion in the face of an apparently meaningless or absurd world.[47] Many existentialists have also regarded traditional systematic or academic philosophy, in both style and content, as too abstract and remote from concrete human experience.[48][49]

Although they did not use the term, the 19th-century philosophers Søren Kierkegaard and Friedrich Nietzsche are widely regarded as the fathers of existentialism. Their influence, however, has extended beyond existentialist thought.[50][51][52]

German idealism

Transcendental idealism, advocated by Immanuel Kant, is the view that there are limits on what can be understood, since there is much that cannot be brought under the conditions of objective judgment. Kant wrote his Critique of Pure Reason (1781–1787) in an attempt to reconcile the conflicting approaches of rationalism and empiricism, and to establish a new groundwork for studying metaphysics. Although Kant held that objective knowledge of the world required the mind to impose a conceptual or categorical framework on the stream of pure sensory data—a framework including space and time themselves—he maintained that things-in-themselves existed independently of human perceptions and judgments; he was therefore not an idealist in any simple sense. Kant's account of things-in-themselves is both controversial and highly complex. Continuing his work, Johann Gottlieb Fichte and Friedrich Schelling dispensed with belief in the independent existence of the world, and created a thoroughgoing idealist philosophy.

The most notable work of this German idealism was G.W.F. Hegel's Phenomenology of Spirit, of 1807. Hegel admitted his ideas were not new, but that all the previous philosophies had been incomplete. His goal was to correctly finish their job. Hegel asserts that the twin aims of philosophy are to account for the contradictions apparent in human experience (which arise, for instance, out of the supposed contradictions between "being" and "not being"), and also simultaneously to resolve and preserve these contradictions by showing their compatibility at a higher level of examination ("being" and "not being" are resolved with "becoming"). This program of acceptance and reconciliation of contradictions is known as the "Hegelian dialectic".

Philosophers influenced by Hegel include Ludwig Andreas Feuerbach, who coined the term projection as pertaining to humans' inability to recognize anything in the external world without projecting qualities of ourselves upon those things; Karl Marx; Friedrich Engels; and the British idealists, notably T.H. Green, J.M.E. McTaggart and F.H. Bradley. Few 20th-century philosophers have embraced idealism. However, quite a few have embraced Hegelian dialectic. Immanuel Kant's "Copernican Turn" also remains an important philosophical concept today.

Marxism

Marxism is a method of socioeconomic analysis, originating from Karl Marx and Friedrich Engels. It analyzes class relations and societal conflict using a materialist interpretation of historical development and a dialectical view of social transformation. Marxist analyses and methodologies influenced political ideologies and social movements. Marxist understandings of history and society were adopted by academics in archaeology, anthropology, media studies, political science, theater, history, sociology, art history and theory, cultural studies, education, economics, geography, literary criticism, aesthetics, critical psychology and philosophy.

Phenomenology

Edmund Husserl's phenomenology was an ambitious attempt to lay the foundations for an account of the structure of conscious experience in general.[53] An important part of Husserl's phenomenological project was to show that all conscious acts are directed at or about objective content, a feature that Husserl called intentionality.[54] Husserl published only a few works in his lifetime, which treat phenomenology mainly in abstract methodological terms; but he left an enormous quantity of unpublished concrete analyses. Husserl's work was immediately influential in Germany, with the foundation of phenomenological schools in Munich and Göttingen. Phenomenology later achieved international fame through the work of such philosophers as Martin Heidegger (formerly Husserl's research assistant), Maurice Merleau-Ponty, and Jean-Paul Sartre. Through the work of Heidegger and Sartre, Husserl's focus on subjective experience influenced aspects of existentialism.

Structuralism and post-structuralism

Inaugurated by the linguist Ferdinand de Saussure, structuralism sought to clarify systems of signs through analyzing the discourses they both limit and make possible. Saussure conceived of the sign as being delimited by all the other signs in the system, and ideas as being incapable of existence prior to linguistic structure, which articulates thought. This led Continental thought away from humanism, and toward what was termed the decentering of man: language is no longer spoken by man to express a true inner self, but language speaks man.

Structuralism sought the province of a hard science, but its positivism soon came under fire by post-structuralism, a wide field of thinkers, some of whom were once themselves structuralists, but later came to criticize it. Structuralists believed they could analyze systems from an external, objective standing, for example, but the poststructuralists argued that this is incorrect, that one cannot transcend structures and thus analysis is itself determined by what it examines. While the distinction between the signifier and signified was treated as crystalline by structuralists, poststructuralists asserted that every attempt to grasp the signified results in more signifiers, so meaning is always in a state of being deferred, making an ultimate interpretation impossible.

Structuralism came to dominate Continental philosophy throughout the 1960s and early 1970s, encompassing thinkers as diverse as Claude Lévi-Strauss, Roland Barthes and Jacques Lacan. Post-structuralism came to predominate from the 1970s onwards, including thinkers such as Michel Foucault, Jacques Derrida, Gilles Deleuze and even Roland Barthes; it incorporated a critique of structuralism's limitations.

Pragmatism

Pragmatism is a philosophical tradition that began in the United States around 1870.[55] It asserts that the truth of beliefs consists in their usefulness and efficacy rather than their correspondence with reality.[56] Charles Sanders Peirce and William James were its co-founders and it was later modified by John Dewey as instrumentalism. Since the usefulness of any belief at any time might be contingent on circumstance, Peirce and James conceptualized final truth as something established only by the future, final settlement of all opinion.[57]

Pragmatism attempted to find a scientific concept of truth that does not depend on personal insight (revelation) or reference to some metaphysical realm. It interpreted the meaning of a statement by the effect its acceptance would have on practice. Inquiry taken far enough is thus the only path to truth.[58]

For Peirce commitment to inquiry was essential to truth-finding, implied by the idea and hope that inquiry is not fruitless. The interpretation of these principles has been subject to discussion ever since. Peirce's maxim of pragmatism is, "Consider what effects, which might conceivably have practical bearings, we conceive the object of our conception to have. Then, our conception of these effects is the whole of our conception of the object."[59]

Critics accused pragmatism falling victim to a simple fallacy: that because something that is true proves useful, that usefulness is an appropriate basis for its truthfulness.[60] Pragmatist thinkers include Dewey, George Santayana, and C. I. Lewis.

Pragmatism was later worked on by neopragmatists Richard Rorty (who was the first to develop neopragmatist philosophy in his Philosophy and the Mirror of Nature (1979)),[61] Hilary Putnam, W. V. O. Quine, and Donald Davidson. Neopragmatism has been described as a bridge between analytic and Continental philosophy.[62]

Process philosophy

Process philosophy is a tradition beginning with Alfred North Whitehead, who began teaching and writing on process and metaphysics when he joined Harvard University in 1924.[63] This tradition identifies metaphysical reality with change.

Process philosophy is sometimes classified as closer to Continental philosophy than analytic philosophy, because it is usually only taught in Continental departments.[64] However, other sources state that process philosophy should be placed somewhere in the middle between the poles of analytic versus Continental methods in contemporary philosophy.[65][66]

Thomism

Largely Aristotelian in its approach and content, Thomism is a philosophical tradition that follows the writings of Thomas Aquinas. His work has been read, studied and disputed since the 13th century, especially by Roman Catholics. Aquinas enjoyed a revived mainstream interest beginning in contemporary philosophy, among both atheists (Philippa Foot) and theists (Elizabeth Anscombe).[67] Thomist philosophers tend to be rationalists in epistemology, as well as metaphysical realists and virtue ethicists. They claim that humans are rational animals whose good can be known by reason that can be achieved by the will. Thomists argue that soul or psyche is real and immaterial but inseparable from matter in organisms. Soul is the form of the body. Thomists accept Aristotle's causes as natural, including teleological or final causes. In this way, although Aquinas argued that whatever is in the intellect begins in the senses, natural teleology can be discerned with the senses and abstracted from nature through induction.[68]

Contemporary Thomism encompasses multiple variants, from neo-scholasticism to existential Thomism.[69]

The so-called new Natural lawyers like Grisez and George applied Thomistic legal principles to contemporary ethical debates, while Freeman proposed that Thomism's cognition was most compatible with neurodynamics. Analytical Thomism (Haldane) encourages dialogue between analytic philosophy and broadly Aristotelian philosophy of mind, psychology and hylomorphic metaphysics.[70] Other contemporary Thomists include Stump, MacIntyre and Finnis.

Western philosophical subdisciplines

Western philosophers have often been divided into some major branches, or schools, based either on the questions typically addressed by people working in different parts of the field, or notions of ideological undercurrents. In the ancient world, the most influential division of the subject was the Stoics' division of philosophy into logic, ethics, and physics (conceived as the study of the nature of the world, and including both natural science and metaphysics). In contemporary philosophy, specialties within the field are more commonly divided into metaphysics, epistemology, ethics and aesthetics (the latter two of which together comprise axiology, or value theory). Logic is sometimes included as a main branch of philosophy, sometimes as a separate science philosophers happen to work on, and sometimes just as a characteristically philosophical method applying to all branches of philosophy.

Within these broad branches there are now numerous sub-disciplines of philosophy. At the broadest level there is the division between analytic (the English-speaking world and Nordic countries) and Continental philosophy (in the rest of Europe). For Continental philosophy subdividing philosophy between "experts" is problematic for the very nature of the interdisciplinary task of philosophy itself; however, for most of analytic philosophy further divisions simplify the task for philosophers in each area.

The interest in particular sub-disciplines waxes and wanes over time; sometimes sub-disciplines become particularly hot topics and can occupy so much space in the literature that they almost seem like major branches in their own right. (Over the past 40 years or so philosophy of mind—which is, generally speaking, mainly a sub-discipline of metaphysics—has taken on this position within analytic philosophy, and has attracted so much attention that some suggest philosophy of mind as the paradigm for what contemporary analytic philosophers do).

Philosophy contrasted with other disciplines

Natural science

Originally the term "philosophy" was applied to all intellectual endeavors. Aristotle studied what would now be called biology, meteorology, physics, and cosmology, alongside his metaphysics and ethics. Even in the eighteenth century physics and chemistry were still classified as "natural philosophy", that is, the philosophical study of nature. Today these latter subjects are popularly referred to as sciences, and as separate from philosophy. But the distinction is not clear; some philosophers still contend that science retains an unbroken — and unbreakable — link to philosophy.

More recently, psychology, economics, sociology, and linguistics were once the domain of philosophers insofar as they were studied at all, but now have only a weaker connection with the field. In the late twentieth century cognitive science and artificial intelligence could be seen as being forged in part out of "philosophy of mind."

Philosophy is done primarily through self-reflection and critical thinking. It does not tend to rely on experiment. However, in some ways philosophy is close to science in its character and method; some analytic philosophers have suggested that the method of philosophical analysis allows philosophers to emulate the methods of natural science; Quine holds that philosophy does no more than clarify the arguments and claims of other sciences. This suggests that philosophy might be the study of meaning and reasoning generally; but some still would claim either that this is not a science, or that if it is it ought not to be pursued by philosophers.

All these views have something in common: whatever philosophy essentially is or is concerned with, it tends on the whole to proceed more "abstractly" than most (or most other) natural sciences. It does not depend as much on experience and experiment, and does not contribute as directly to technology. It clearly would be a mistake to identify philosophy with any one natural science; whether it can be identified with science very broadly construed is still an open question.

This is an active discipline pursued by both trained philosophers and scientists. Philosophers often refer to, and interpret, experimental work of various kinds (as in philosophy of physics and philosophy of psychology), but such branches of philosophy aim at philosophical understanding of experimental work. Philosophers do not perform experiments and formulate scientific theories qua philosophers.

Theology and religious studies

Like philosophy, most religious studies are not experimental. Parts of theology, including questions about the existence and nature of gods, clearly overlap with philosophy of religion. Aristotle considered theology a branch of metaphysics, the central field of philosophy, and most philosophers before the twentieth century have devoted significant effort to theological questions. So the two are not unrelated. But other parts of religious studies, such as the comparison of different world religions, can be easily distinguished from philosophy in just the way that any other social science can be distinguished from philosophy. These are closer to history and sociology, and involve specific observations of particular phenomena, here particular religious practices.

The empiricist tradition in modern philosophy often held that religious questions are beyond the scope of human knowledge, and many have claimed that religious language is literally meaningless: there are not even questions to be answered. Some philosophers have felt that these difficulties in evidence were irrelevant, and have argued for, against, or just about religious beliefs on moral or other grounds.

Mathematics

The philosophy of mathematics is a branch of philosophy of science; but in many ways mathematics has a special relationship to philosophy. This is because the study of logic is a central branch of philosophy, and mathematics is a paradigmatic example of logic. In the late nineteenth and twentieth centuries, logic made great advances, and mathematics has been proven to be reducible to logic (at least, to first-order logic with some set theory). The use of formal, mathematical logic in philosophy now resembles the use of mathematics in science, although it is not as frequent.

See also

National traditions
Non-mainstream movements

References

  1. ^ Kenny, Anthony, A New History of Western Philosophy, chapter 1.
  2. ^ Gottlieb, Anthony, The Dream of Reason: A History of Western Philosophy from the Greeks to the Renaissance, 1st Edition, chapters 1 and 2
  3. ^ West, Thomas G., and Platon. Plato's Apology of Socrates: an interpretation, with a new translation. Ithaca, NY: Cornell University Press, 1979.
  4. ^ Frederick Copleston, A History of Philosophy, Volume II: From Augustine to Scotus (Burns & Oates, 1950), p. 1, dates medieval philosophy proper from the Carolingian Renaissance in the eighth century to the end of the fourteenth century, though he includes Augustine and the Patristic fathers as precursors. Desmond Henry, in Edwards 1967, pp. 252–257 volume 5, starts with Augustine and ends with Nicholas of Oresme in the late fourteenth century. David Luscombe, Medieval Thought (Oxford University Press, 1997), dates medieval philosophy from the conversion of Constantine in 312 to the Protestant Reformation in the 1520s. Christopher Hughes, in A.C. Grayling (ed.), Philosophy 2: Further through the Subject (Oxford University Press, 1998), covers philosophers from Augustine to Ockham. Gracia 2008, p. 620 identifies medieval philosophy as running from Augustine to John of St. Thomas in the seventeenth century. Kenny 2012, volume II begins with Augustine and ends with the Lateran Council of 1512.
  5. ^ Haskins, Charles H. (1898). "The Life of Medieval Students as Illustrated by their Letters". The American Historical Review. 3 (2): 203–229. doi:10.2307/1832500. JSTOR 1832500.
  6. ^ Schmitt & Skinner 1988, p. 5, loosely define the period as extending "from the age of Ockham to the revisionary work of Bacon, Descartes and their contemporaries.
  7. ^ Frederick Copleston, A History of Philosophy, Volume III: From Ockham to Suarez (The Newman Press, 1953), p. 18: "When one looks at Renaissance philosophy … one is faced at first sight with a rather bewildering assortment of philosophies."
  8. ^ Brian Copenhaver and Charles Schmitt, Renaissance Philosophy (Oxford University Press, 1992), p. 4: "one may identify the hallmark of Renaissance philosophy as an accelerated and enlarged interest, stimulated by newly available texts, in primary sources of Greek and Roman thought that were previously unknown or partially known or little read."
  9. ^ Gracia, Jorge J.E. Philosophy 2: Further through the Subject. p. 621. the humanists … restored man to the centre of attention and channeled their efforts to the recovery and transmission of classical learning, particularly in the philosophy of Plato. in Bunnin & Tsui-James 2008.
  10. ^ Frederick Copleston, A History of Philosophy, Volume III: From Ockham to Suarez (The Newman Press, 1953), p. 29: "The bulk of Renaissance thinkers, scholars and scientists were, of course, Christians … but none the less the classical revival … helped to bring to the fore a conception of autonomous man or an idea of the development of the human personality, which, though generally Christian, was more 'naturalistic' and less ascetic than the mediaeval conception."
  11. ^ Schmitt & Skinner 1988, pp. 61, 63: "From Petrarch the early humanists learnt their conviction that the revival of humanae literae was only the first step in a greater intellectual renewal" […] "the very conception of philosophy was changing because its chief object was now man—man was at centre of every inquiry."
  12. ^ Cassirer; Kristeller; Randall, eds. (1948). "Introduction". The Renaissance Philosophy of Man. University of Chicago Press.
  13. ^ James Daniel Collins, Interpreting Modern Philosophy, Princeton University Press, 2015, p. 85.
  14. ^ Brian Leiter (ed.), The Future for Philosophy, Oxford University Press, 2006, p. 44 n. 2.
  15. ^ "Hobbes: Moral and Political Philosophy". Internet Encyclopedia of Philosophy. "Hobbes is the founding father of modern political philosophy. Directly or indirectly, he has set the terms of debate about the fundamentals of political life right into our own times."
  16. ^ "Contractarianism". Stanford Encyclopedia of Philosophy.: "Contractarianism […] stems from the Hobbesian line of social contract thought"
  17. ^ Diane Collinson (1987). Fifty Major Philosophers, A Reference Guide. p. 125.
  18. ^ Rutherford 2006, p. xiii, defines its subject thus: "what has come to be known as "early modern philosophy"—roughly, philosophy spanning the period between the end of the sixteenth century and the end of the eighteenth century, or, in terms of figures, Montaigne through Kant." Nadler 2008, p. 1, likewise identifies its subject as "the seventeenth and eighteenth centuries. Kenny 2012, p. 107, introduces "early modern philosophy" as "the writings of the classical philosophers of the seventeenth and eighteenth centuries in Europe".
  19. ^ Steven Nadler, A Companion to Early Modern Philosophy, 2008, pp. 1–2: "By the seventeenth century […] it had become more common to find original philosophical minds working outside the strictures of the university—i.e., ecclesiastic—framework. […] by the end of the eighteenth century, [philosophy] was a secular enterprise."
  20. ^ Anthony Kenny, A New History of Western Philosophy, vol. 3 (Oxford University Press, 2006), p. xii: "To someone approaching the early modern period of philosophy from an ancient and medieval background the most striking feature of the age is the absence of Aristotle from the philosophic scene."
  21. ^ Donald Rutherford, The Cambridge Companion to Early Modern Philosophy (Cambridge University Press, 2006), p. 1: "epistemology assumes a new significance in the early modern period as philosophers strive to define the conditions and limits of human knowledge."
  22. ^ Kenny, A New History of Western Philosophy, vol. 3, p. 211: "The period between Descartes and Hegel was the great age of metaphysical system-building."
  23. ^ Kenny, A New History of Western Philosophy, vol. 3, pp. 179–180: "the seventeenth century saw the gradual separation of the old discipline of natural philosophy into the science of physics […] [b]y the nineteenth century physics was a fully mature empirical science, operating independently of philosophy."
  24. ^ Jeffrey Tlumak, Classical Modern Philosophy: A Contemporary Introduction, Routledge, 2006, p. xi: "[Classical Modern Philosophy] is a guide through the systems of the seven brilliant seventeenth- and eighteenth-century European philosophers most regularly taught in college Modern Philosophy courses".
  25. ^ a b Richard Schacht, Classical Modern Philosophers: Descartes to Kant, Routledge, 2013, p. 1: "Seven men have come to stand out from all of their counterparts in what has come to be known as the 'modern' period in the history of philosophy (i.e., the seventeenth and eighteenth centuries): Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume and Kant".
  26. ^ Kenny, A New History of Western Philosophy, vol. 3, pp. 212–331.
  27. ^ Nadler, A Companion to Early Modern Philosophy, pp. 2–3: "Why should the early modern period in philosophy begin with Descartes and Bacon, for example, rather than with Erasmus and Montaigne? […] Suffice it to say that at the beginning of the seventeenth century, and especially with Bacon and Descartes, certain questions and concerns come to the fore—a variety of issues that motivated the inquiries and debates that would characterize much philosophical thinking for the next two centuries."
  28. ^ Rutherford, The Cambridge Companion to Early Modern Philosophy, p. 1: "Most often this [period] has been associated with the achievements of a handful of great thinkers: the so-called 'rationalists' (Descartes, Spinoza, Leibniz) and 'empiricists' (Locke, Berkeley, Hume), whose inquiries culminate in Kant's 'Critical philosophy.' These canonical figures have been celebrated for the depth and rigor of their treatments of perennial philosophical questions..."
  29. ^ Nadler, A Companion to Early Modern Philosophy, p. 2: "The study of early modern philosophy demands that we pay attention to a wide variety of questions and an expansive pantheon of thinkers: the traditional canonical figures (Descartes, Spinoza, Leibniz, Locke, Berkeley, and Hume), to be sure, but also a large 'supporting cast'..."
  30. ^ Bruce Kuklick, "Seven Thinkers and How They Grew: Descartes, Spinoza, Leibniz; Locke, Berkeley, Hume; Kant" in Rorty, Schneewind, and Skinner (eds.), Philosophy in History (Cambridge University Press, 1984), p. 125: "Literary, philosophical, and historical studies often rely on a notion of what is canonical. In American philosophy scholars go from Jonathan Edwards to John Dewey; in American literature from James Fenimore Cooper to F. Scott Fitzgerald; in political theory from Plato to Hobbes and Locke […] The texts or authors who fill in the blanks from A to Z in these, and other intellectual traditions, constitute the canon, and there is an accompanying narrative that links text to text or author to author, a 'history of' American literature, economic thought, and so on. The most conventional of such histories are embodied in university courses and the textbooks that accompany them. This essay examines one such course, the History of Modern Philosophy, and the texts that helped to create it. If a philosopher in the United States were asked why the seven people in my title comprise Modern Philosophy, the initial response would be: they were the best, and there are historical and philosophical connections among them."
  31. ^ Rutherford 2006, p. 1: "epistemology assumes a new significance in the early modern period as philosophers strive to define the conditions and limits of human knowledge."
  32. ^ Kenny, A New History of Western Philosophy, vol. 3, p. xiii.
  33. ^ Nadler, A Companion to Early Modern Philosophy, p. 3.
  34. ^ Karl Ameriks, Kant's Elliptical Path, Oxford University Presss, 2012, p. 307: "The phenomenon of late modern philosophy can be said to have begun right around the pivotal year of 1781, when Kant's Critique of Pure Reason appeared. It was around this time that German thought started to understand itself as existing in a period when philosophy's main traditional options appeared to have been played out, and it no longer seemed appropriate to define oneself as simply modern or enlightened."
  35. ^ Baldwin 2003, p. Western philosophy, p. 4, at Google Booksby the 1870s Germany contained much of the best universities in the world. […] There were certainly more professors of philosophy in Germany in 1870 than anywhere else in the world, and perhaps more even than everywhere else put together.
  36. ^ Beiser, Frederick C., The Cambridge Companion to Hegel (Cambridge, 1993), page 2.
  37. ^ Frederick C. Beiser, German Idealism: The Struggle Against Subjectivism, 1781–1801, Harvard University Press, 2002, p. viii: "the young romantics—Hölderlin, Schlegel, Novalis—[were] crucial figures in the development of German idealism."
  38. ^ Baldwin 2003, p. 119: "within a hundred years of the first stirrings in the early nineteenth century [logic] had undergone the most fundamental transformation and substantial advance in its history."
  39. ^ Nicholas Joll, "Contemporary Metaphilosophy"
  40. ^ Spindel Conference 2002 – 100 Years of Metaethics. The Legacy of G.E. Moore, University of Memphis, 2003, p. 165.
  41. ^ M.E. Waithe (ed.), A History of Women Philosophers: Volume IV: Contemporary Women Philosophers, 1900-Today, Springer, 1995.
  42. ^ Russell, Bertrand (22 February 1999). "The Principles of Mathematics (1903)". Fair-use.org. Retrieved 22 August 2010.
  43. ^ Michael Rosen, "Continental Philosophy from Hegel", in A. C. Grayling (ed.), Philosophy 2: Further through the Subject, Oxford University Press (1998), p. 665.
  44. ^ John Macquarrie, Existentialism, New York (1972), pages 18–21.
  45. ^ Oxford Companion to Philosophy, ed. Ted Honderich, New York (1995), page 259.
  46. ^ John Macquarrie, Existentialism, New York (1972), pages 14–15.
  47. ^ Robert C. Solomon, Existentialism (McGraw-Hill, 1974), pages 1–2.
  48. ^ Ernst Breisach, Introduction to Modern Existentialism, New York (1962), page 5
  49. ^ Walter Kaufmann, Existentialism: From Dostoevesky to Sartre, New York (1956), page 12
  50. ^ Matustik, Martin J. (1995). Kierkegaard in Post/Modernity. Indiana University Press. ISBN 978-0-253-20967-2.
  51. ^ Solomon, Robert (2001). What Nietzsche Really Said. Schocken. ISBN 978-0-8052-1094-1.
  52. ^ Religious thinkers were among those influenced by Kierkegaard. Christian existentialists include Gabriel Marcel, Nicholas Berdyaev, Miguel de Unamuno, and Karl Jaspers (although he preferred to speak of his "philosophical faith"). The Jewish philosophers Martin Buber and Lev Shestov have also been associated with existentialism.
  53. ^ Woodruff Smith, David (2007). Husserl. Routledge.
  54. ^ Dreyfus, Hubert L.; Wrathall, Mark A. (2011). A Companion to Phenomenology and Existentialism. John Wiley & Sons. ISBN 978-1-4443-5656-4.
  55. ^ Pragmatism (Stanford Encyclopedia of Philosophy). 13 September 2013. Retrieved 13 September 2013.
  56. ^ Rorty, Richard (1982). The Consequences of Pragmatism. Minnesota: Minnesota University Press. p. xvi.
  57. ^ Putnam, Hilary (1995). Pragmatism: An Open Question. Oxford: Blackwell. pp. 8–12.
  58. ^ Peirce, C.S. (1878), "How to Make Our Ideas Clear", Popular Science Monthly, v. 12, 286–302. Reprinted often, including Collected Papers v. 5, paragraphs 388–410 and Essential Peirce v. 1, 124–41. See end of §II for the pragmatic maxim. See third and fourth paragraphs in §IV for the discoverability of truth and the real by sufficient investigation. Also see quotes from Peirce from across the years in the entries for "Truth" and "Pragmatism, Maxim of..." in the Commens Dictionary of Peirce's Terms, Mats Bergman and Sami Paavola, editors, University of Helsinki.
  59. ^ Peirce on p. 293 of "How to Make Our Ideas Clear", Popular Science Monthly, v. 12, pp. 286–302. Reprinted widely, including Collected Papers of Charles Sanders Peirce (CP) v. 5, paragraphs 388–410.
  60. ^ Pratt, J.B. (1909). What is Pragmatism?. New York: Macmillan. p. 89.
  61. ^ Pragmatism – Internet Encyclopedia of Philosophy
  62. ^ William Egginton/Mike Sandbothe (eds.). The Pragmatic Turn in Philosophy. Contemporary Engagement between Analytic and Continental Thought. SUNY Press. 2004. Back cover.
  63. ^ "Alfred North Whitehead (Internet Encyclopedia of Philosophy)".
  64. ^ William Blattner, "Some Thoughts About "Continental" and "Analytic" Philosophy"
  65. ^ Seibt, Johanna. "Process Philosophy". In Zalta, Edward N. Stanford Encyclopedia of Philosophy.
  66. ^ Nicholas Gaskill, A.J. Nocek, The Lure of Whitehead, University of Minnesota Press, 2014, p. 4: "it is no wonder that Whitehead fell by the wayside. He was too scientific for the "continentals," not scientific enough for the "analytics," and too metaphysical—which is to say uncritical—for them both" and p. 231: "the analytics and Continentals are both inclined toward Kantian presuppositions in a manner that Latour and Whitehead brazenly renounce."
  67. ^ Kerr, Fergu (2008). After Aquinas: Versions of Thomism. John Wiley & Sons. ISBN 978-1-4051-3714-0.
  68. ^ Aquinas, "De veritate, Q.2, art.3, answer 19".
  69. ^ Feser, Edward (2009). Aquinas: A Beginner's Guide. Oneworld Publications. p. 216. ISBN 978-1-85168-690-2.
  70. ^ Paterson, Craig; Pugh, Matthew S. (2006). Analytical Thomism: Traditions in Dialogue. Ashgate. ISBN 978-0-7546-3438-6.

Further reading

External links

19th-century philosophy

In the 19th century, the philosophies of the Enlightenment began to have a dramatic effect, the landmark works of philosophers such as Immanuel Kant and Jean-Jacques Rousseau influencing new generations of thinkers. In the late 18th century a movement known as Romanticism began; it validated strong emotion as an authentic not of aesthetic experience, placing new emphasis on such emotions as trepidation, horror and terror and awe. Key ideas that sparked changes in philosophy were the fast progress of science; evolution, as postulated by Vanini, Diderot, Lord Monboddo, Erasmus Darwin, Lamarck, Goethe, and Charles Darwin; and what might now be called emergent order, such as the free market of Adam Smith within nation states. Pressures for egalitarianism, and more rapid change culminated in a period of revolution and turbulence that would see philosophy change as well.

20th-century philosophy

20th-century philosophy saw the development of a number of new philosophical schools—including logical positivism, analytic philosophy, phenomenology, existentialism, and poststructuralism. In terms of the eras of philosophy, it is usually labelled as contemporary philosophy (succeeding modern philosophy, which runs roughly from the time of René Descartes until the late 19th to early 20th centuries).

As with other academic disciplines, philosophy increasingly became professionalized in the twentieth century, and a split emerged between philosophers who considered themselves part of either the "analytic" or "Continental" traditions. However, there have been disputes regarding both the terminology and the reasons behind the divide, as well as philosophers who see themselves as bridging the divide, such as process philosophy advocates and neopragmatists. In addition, philosophy in the twentieth century became increasingly technical and harder for lay people to read.

The publication of Edmund Husserl's Logical Investigations (1900–1) and Bertrand Russell's The Principles of Mathematics (1903) is considered to mark the beginning of 20th-century philosophy.

A History of Western Philosophy

A History of Western Philosophy is a 1945 book by philosopher Bertrand Russell. A survey of Western philosophy from the pre-Socratic philosophers to the early 20th century, it was criticised for Russell's over-generalization and omissions, particularly from the post-Cartesian period, but nevertheless became a popular and commercial success, and has remained in print from its first publication. When Russell was awarded the Nobel Prize for Literature in 1950, A History of Western Philosophy was cited as one of the books that won him the award. Its success provided Russell with financial security for the last part of his life.

Acosmism

Acosmism, in contrast to pantheism, denies the reality of the universe, seeing it as ultimately illusory, (the prefix "a-" in Greek meaning negation; like "un-" in English), and only the infinite unmanifest Absolute as real. Conceptual versions of Acosmism are found in eastern and western philosophies.

Adyghe Habze

Adyghe Habze or Circassian Habze (Adyghe: Адыгэ Хабзэ /adəɣa xaːbza/), alternatively spelled Khabze, Khabza, or Xabze, also called Habzism, is the philosophy and worldview of the Adyghe people (called Circassians in English), a nation of North Pontic stock native to historical Circassia (modern-day Russia's European federal subjects of Adygea, Kabardino-Balkaria, Karachay-Cherkessia, Krasnodar Krai, and Stavropol Krai). The native philosophy was influenced by Hellenic religion and philosophy.The belief system takes its name from the Circassian epic Nart Saga, originally orally transmitted, which has heavily contributed to the shaping of Circassian values over the centuries. Although historically Christianised and Islamised, the period of the Soviet Union contributed to a severe weakening of religions in the area, especially among the Circassians. During this time and after the fall of the Soviet regime, the revival of Habzist worldview was supported by Circassian intellectuals, as part of a rise in nationalism and cultural identity in the 1990s and, more recently as a thwarting force against Wahhabism and other Islamic fundamentalism.The movement has developed a following especially in Karachay-Cherkessia (12%) and Kabardino-Balkaria (3%), according to 2012 statistics. Practitioners and advocates have faced radical Islamist persecution.

On 29 December 2010, a prominent Kabard-Circassian ethnographer and Habze advocate, Arsen Tsipinov, was murdered by Islamist radical non-Circassians who had accused him of mushrik (idolatrous disbelief in Islamic monotheism) and months earlier threatened him and others they accused as idolaters and munafiqun ("hypocrites" who are said are outwardly Muslims but secretly unsympathetic to the cause of Islam) to stop "reviving" and diffusing the rituals of the original Circassian pre-Islamic faith.On 11 May 2018, a book about Habze (with focus on the code of conduct, code of honour, and traditions of the Circassian people) entitled الاديغة هابزة-العادات الشركسية or Адыгэ хабзэ (in Circassian) was released. It was written by Circassian language expert Zarema Madin Gutchetl and translated by Nancy Hatkh.

Aristotelianism

Aristotelianism ( ARR-i-stə-TEE-lee-ə-niz-əm) is a tradition of philosophy that takes its defining inspiration from the work of Aristotle. This school of thought, in the modern sense of philosophy, covers existence, ethics, mind and related subjects. In Aristotle's time, philosophy included natural philosophy, which preceded the advent of modern science during the Scientific Revolution. The works of Aristotle were initially defended by the members of the Peripatetic school and later on by the Neoplatonists, who produced many commentaries on Aristotle's writings. In the Islamic Golden Age, Avicenna and Averroes translated the works of Aristotle into Arabic and under them, along with philosophers such as Al-Kindi and Al-Farabi, Aristotelianism became a major part of early Islamic philosophy.

Moses Maimonides adopted Aristotelianism from the Islamic scholars and based his famous Guide for the Perplexed on it and that became the basis of Jewish scholastic philosophy. Although some of Aristotle's logical works were known to western Europe, it was not until the Latin translations of the 12th century that the works of Aristotle and his Arabic commentators became widely available. Scholars such as Albertus Magnus and Thomas Aquinas interpreted and systematized Aristotle's works in accordance with Christian theology.

After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality. Although this project was criticized by Trendelenburg and Brentano as non-Aristotelian, Hegel's influence is now often said to be responsible for an important Aristotelian influence upon Marx. Postmodernists, in contrast, reject Aristotelianism's claim to reveal important theoretical truths. In this, they follow Heidegger's critique of Aristotle as the greatest source of the entire tradition of Western philosophy.

Recent Aristotelian ethical and "practical" philosophy, such as that of Gadamer and McDowell, is often premissed upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.

The most famous contemporary Aristotelian philosopher is Alasdair MacIntyre. Especially famous for helping to revive virtue ethics in his book After Virtue, MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices. He juxtaposes Aristotelianism with the managerial institutions of capitalism and its state, and with rival traditions — including the philosophies of Hume and Nietzsche — that reject Aristotle's idea of essentially human goods and virtues and instead legitimate capitalism. Therefore, on MacIntyre's account, Aristotelianism is not identical with Western philosophy as a whole; rather, it is "the best theory so far, [including] the best theory so far about what makes a particular theory the best one." Politically and socially, it has been characterized as a newly "revolutionary Aristotelianism". This may be contrasted with the more conventional, apolitical and effectively conservative uses of Aristotle by, for example, Gadamer and McDowell. Other important contemporary Aristotelian theorists include Fred D. Miller, Jr. in politics and Rosalind Hursthouse in ethics.

Buddhism and Western philosophy

Buddhist thought and Western philosophy include several parallels. Before the 20th century, a few European thinkers such as Arthur Schopenhauer and Friedrich Nietzsche had engaged with Buddhist thought. Likewise, in Asian nations with Buddhist populations, there were also attempts to bring the insights of Western thought to Buddhist philosophy, as can be seen in the rise of Buddhist modernism.

After the post-war spread of Buddhism to the West there has been considerable interest by some scholars in a comparative, cross-cultural approach between Eastern and Western philosophy. Much of this work is now published in academic journals such as Philosophy East and West.

Contemporary philosophy

Contemporary philosophy is the present period in the history of Western philosophy beginning at the early 20th century with the increasing professionalization of the discipline and the rise of analytic and continental philosophy.The phrase "contemporary philosophy" is a piece of technical terminology in philosophy that refers to a specific period in the history of Western philosophy (namely the philosophy of the 20th and 21st centuries). However, the phrase is often confused with modern philosophy (which refers to an earlier period in Western philosophy), postmodern philosophy (which refers to continental philosophers' criticisms of modern philosophy), and with a non-technical use of the phrase referring to any recent philosophic work.

Continental philosophy

Continental philosophy is a set of 19th- and 20th-century philosophical traditions from mainland Europe. This sense of the term originated among English-speaking philosophers in the second half of the 20th century, who used it to refer to a range of thinkers and traditions outside the analytic movement. Continental philosophy includes German idealism, phenomenology, existentialism (and its antecedents, such as the thought of Kierkegaard and Nietzsche), hermeneutics, structuralism, post-structuralism, deconstruction, French feminism, psychoanalytic theory, and the critical theory of the Frankfurt School and related branches of Western Marxism.It is difficult to identify non-trivial claims that would be common to all the preceding philosophical movements. The term continental philosophy, like analytic philosophy, lacks clear definition and may mark merely a family resemblance across disparate philosophical views. Simon Glendinning has suggested that the term was originally more pejorative than descriptive, functioning as a label for types of western philosophy rejected or disliked by analytic philosophers. Nonetheless, Michael E. Rosen has ventured to identify common themes that typically characterize continental philosophy.

First, continental philosophers generally reject the view that the natural sciences are the only or most accurate way of understanding natural phenomena. This contrasts with many analytic philosophers who consider their inquiries as continuous with, or subordinate to, those of the natural sciences. Continental philosophers often argue that science depends upon a "pre-theoretical substrate of experience" (a version of Kantian conditions of possible experience or the phenomenological "lifeworld") and that scientific methods are inadequate to fully understand such conditions of intelligibility.

Second, continental philosophy usually considers these conditions of possible experience as variable: determined at least partly by factors such as context, space and time, language, culture, or history. Thus continental philosophy tends toward historicism (or historicity). Where analytic philosophy tends to treat philosophy in terms of discrete problems, capable of being analyzed apart from their historical origins (much as scientists consider the history of science inessential to scientific inquiry), continental philosophy typically suggests that "philosophical argument cannot be divorced from the textual and contextual conditions of its historical emergence".

Third, continental philosophy typically holds that human agency can change these conditions of possible experience: "if human experience is a contingent creation, then it can be recreated in other ways". Thus continental philosophers tend to take a strong interest in the unity of theory and practice, and often see their philosophical inquiries as closely related to personal, moral, or political transformation. This tendency is very clear in the Marxist tradition ("philosophers have only interpreted the world, in various ways; the point, however, is to change it"), but is also central in existentialism and post-structuralism.

A final characteristic trait of continental philosophy is an emphasis on metaphilosophy. In the wake of the development and success of the natural sciences, continental philosophers have often sought to redefine the method and nature of philosophy. In some cases (such as German idealism or phenomenology), this manifests as a renovation of the traditional view that philosophy is the first, foundational, a priori science. In other cases (such as hermeneutics, critical theory, or structuralism), it is held that philosophy investigates a domain that is irreducibly cultural or practical. And some continental philosophers (such as Kierkegaard, Nietzsche, the later Heidegger, or Derrida) doubt whether any conception of philosophy can coherently achieve its stated goals.Ultimately, the foregoing themes derive from a broadly Kantian thesis that knowledge, experience, and reality are bound and shaped by conditions best understood through philosophical reflection rather than exclusively empirical inquiry.

Idealism

In philosophy, Idealism is the group of metaphysical philosophies that assert that reality, or reality as humans can know it, is fundamentally mental, mentally constructed, or otherwise immaterial. Epistemologically, Idealism manifests as a skepticism about the possibility of knowing any mind-independent thing. In contrast to Materialism, Idealism asserts the primacy of consciousness as the origin and prerequisite of material phenomena. According to this view, consciousness exists before and is the pre-condition of material existence. Consciousness creates and determines the material and not vice versa. Idealism believes consciousness and mind to be the origin of the material world and aims to explain the existing world according to these principles.

Idealism theories are mainly divided into two groups. Subjective idealism takes as its starting point the given fact of human consciousness seeing the existing world as a combination of sensation. Objective idealism posits the existence of an objective consciousness which exists before and, in some sense, independently of human ones. In a sociological sense, idealism emphasizes how human ideas—especially beliefs and values—shape society. As an ontological doctrine, idealism goes further, asserting that all entities are composed of mind or spirit. Idealism thus rejects those physicalist and dualist theories that fail to ascribe priority to the mind.

The earliest extant arguments that the world of experience is grounded in the mental derive from India and Greece. The Hindu idealists in India and the Greek Neoplatonists gave panentheistic arguments for an all-pervading consciousness as the ground or true nature of reality. In contrast, the Yogācāra school, which arose within Mahayana Buddhism in India in the 4th century CE, based its "mind-only" idealism to a greater extent on phenomenological analyses of personal experience. This turn toward the subjective anticipated empiricists such as George Berkeley, who revived idealism in 18th-century Europe by employing skeptical arguments against materialism. Beginning with Immanuel Kant, German idealists such as Georg Wilhelm Friedrich Hegel, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, and Arthur Schopenhauer dominated 19th-century philosophy. This tradition, which emphasized the mental or "ideal" character of all phenomena, gave birth to idealistic and subjectivist schools ranging from British idealism to phenomenalism to existentialism.

Idealism as a philosophy came under heavy attack in the West at the turn of the 20th century. The most influential critics of both epistemological and ontological idealism were G. E. Moore and Bertrand Russell, but its critics also included the New Realists. According to Stanford Encyclopedia of Philosophy, the attacks by Moore and Russell were so influential that even more than 100 years later "any acknowledgment of idealistic tendencies is viewed in the English-speaking world with reservation". However, many aspects and paradigms of idealism did still have a large influence on subsequent philosophy.

Journal of the History of Ideas

The Journal of the History of Ideas is a quarterly peer-reviewed academic journal covering intellectual history and the history of ideas, including the histories of philosophy, literature and the arts, natural and social sciences, religion, and political thought.

The journal was established in 1940 by Arthur Oncken Lovejoy and has been published by the University of Pennsylvania Press since 2006. In addition to the print version, current issues are available electronically through Project MUSE, and earlier ones through JSTOR. The editors-in-chief are Warren Breckman (University of Pennsylvania), Martin J. Burke (City University of New York), Anthony Grafton (Princeton University), and Ann E. Moyer (University of Pennsylvania).

Journal of the History of Philosophy

The Journal of the History of Philosophy is a quarterly peer-reviewed academic journal. It was established in 1963 after the Eastern Division of the American Philosophical Association passed a motion to this effect in 1957. The journal is published by the Johns Hopkins University Press and covers the history of Western philosophy. Time periods covered include everything from the ancient period to modern developments in the study of philosophy. The editor-in-chief is Jack Zupko (University of Alberta).

Logos

Logos (UK: , US: ; Ancient Greek: λόγος, translit. lógos; from λέγω, légō, lit. 'I say') is a term in Western philosophy, psychology, rhetoric, and religion derived from a Greek word variously meaning "ground", "plea", "opinion", "expectation", "word", "speech", "account", "reason", "proportion", and "discourse". It became a technical term in Western philosophy beginning with Heraclitus (c.  535 – c.  475 BC), who used the term for a principle of order and knowledge.Ancient Greek philosophers used the term in different ways. The sophists used the term to mean discourse. Aristotle applied the term to refer to "reasoned discourse" or "the argument" in the field of rhetoric, and considered it one of the three modes of persuasion alongside ethos and pathos. Pyrrhonist philosophers used the term to refer to dogmatic accounts of non-evident matters. The Stoics spoke of the logos spermatikos (the generative principle of the Universe) which foreshadows related concepts in Neoplatonism.Within Hellenistic Judaism, Philo (c.  20 BC – c.  50 AD) adopted the term into Jewish philosophy.

Philo distinguished between logos prophorikos ("the uttered word") and the logos endiathetos ("the word remaining within").The Gospel of John identifies the Christian Logos, through which all things are made, as divine (theos), and further identifies Jesus Christ as the incarnate Logos. Early translators of the Greek New Testament such as Jerome (in the 4th century AD) were frustrated by the inadequacy of any single Latin word to convey the meaning of the word logos as used to describe Jesus Christ in the Gospel of John. The Vulgate Bible usage of in principio erat verbum was thus constrained to use the (perhaps inadequate) noun verbum for "word", but later Romance language translations had the advantage of nouns such as le mot in French. Reformation translators took another approach. Martin Luther rejected Zeitwort (verb) in favor of Wort (word), for instance, although later commentators repeatedly turned to a more dynamic use involving the living word as felt by Jerome and Augustine. The term is also used in Sufism, and the analytical psychology of Carl Jung.

Despite the conventional translation as "word", it is not used for a word in the grammatical sense; instead, the term lexis (λέξις, léxis) was used. However, both logos and lexis derive from the same verb légō (λέγω), meaning "(I) count, tell, say, speak".

Modern philosophy

Modern philosophy is philosophy developed in the modern era and associated with modernity. It is not a specific doctrine or school (and thus should not be confused with Modernism), although there are certain assumptions common to much of it, which helps to distinguish it from earlier philosophy.

The 17th and early 20th centuries roughly mark the beginning and the end of modern philosophy. How much of the Renaissance should be included is a matter for dispute; likewise modernity may or may not have ended in the twentieth century and been replaced by postmodernity. How one decides these questions will determine the scope of one's use of "modern philosophy."

Philosophy

Philosophy (from Greek φιλοσοφία, philosophia, literally "love of wisdom") is the study of general and fundamental questions about existence, knowledge, values, reason, mind, and language. Such questions are often posed as problems to be studied or resolved. The term was probably coined by Pythagoras (c. 570 – 495 BCE). Philosophical methods include questioning, critical discussion, rational argument, and systematic presentation. Classic philosophical questions include: Is it possible to know anything and to prove it? What is most real? Philosophers also pose more practical and concrete questions such as: Is there a best way to live? Is it better to be just or unjust (if one can get away with it)? Do humans have free will?Historically, "philosophy" encompassed any body of knowledge. From the time of Ancient Greek philosopher Aristotle to the 19th century, "natural philosophy" encompassed astronomy, medicine, and physics. For example, Newton's 1687 Mathematical Principles of Natural Philosophy later became classified as a book of physics. In the 19th century, the growth of modern research universities led academic philosophy and other disciplines to professionalize and specialize. In the modern era, some investigations that were traditionally part of philosophy became separate academic disciplines, including psychology, sociology, linguistics, and economics.

Other investigations closely related to art, science, politics, or other pursuits remained part of philosophy. For example, is beauty objective or subjective? Are there many scientific methods or just one? Is political utopia a hopeful dream or hopeless fantasy? Major sub-fields of academic philosophy include metaphysics ("concerned with the fundamental nature of reality and being"), epistemology (about the "nature and grounds of knowledge [and]...its limits and validity"), ethics, aesthetics, political philosophy, logic and philosophy of science.

Sentience

Sentience is the capacity to feel, perceive or experience subjectively. Eighteenth-century philosophers used the concept to distinguish the ability to think (reason) from the ability to feel (sentience). In modern Western philosophy, sentience is the ability to experience sensations (known in philosophy of mind as "qualia"). In Eastern philosophy, sentience is a metaphysical quality of all things that require respect and care. The concept is central to the philosophy of animal rights because sentience is necessary for the ability to suffer, and thus is held to confer certain rights.

Socrates

Socrates (; Ancient Greek: Σωκρᾰ́της, translit. Sōkrátēs, [sɔːkrátɛːs]; c. 470 – 399 BC) was a classical Greek (Athenian) philosopher credited as one of the founders of Western philosophy, and as being the first moral philosopher, of the Western ethical tradition of thought.

An enigmatic figure, he made no writings, and is known chiefly through the accounts of classical writers writing after his lifetime, particularly his students Plato and Xenophon. Other sources include the contemporaneous Antisthenes, Aristippus, and Aeschines of Sphettos. Aristophanes, a playwright, is the only source to have written during his lifetime.Plato's dialogues are among the most comprehensive accounts of Socrates to survive from antiquity, though it is unclear the degree to which Socrates himself is "hidden behind his 'best disciple'". Through his portrayal in Plato's dialogues, Socrates has become renowned for his contribution to the fields of ethics and epistemology. It is this Platonic Socrates who lends his name to the concepts of Socratic irony and the Socratic method, or elenchus.

Socrates exerted a strong influence on philosophers in later antiquity and in the modern era. Depictions of Socrates in art, literature and popular culture have made him one of the most widely known figures in the Western philosophical tradition.

Theosophy and Western philosophy

Modern Theosophy is classified by prominent representatives of Western philosophy as a "pantheistic philosophical-religious system." A Russian philosopher Vladimir Trefilov claimed that Blavatsky's doctrine was formed from the beginning as a synthesis of philosophical views and religious forms of the various ages and peoples with modern scientific ideas. An author of The Routledge Encyclopedia of Philosophy Michael Wakoff stated that Blavatskian Theosophy was based on Buddhist and Hindu philosophy, and fragments of the Western esotericism with using an "absolutist metaphysics." In The New Encyclopedia of Philosophy it is said Blavatsky's Theosophy is an attempt to merge into a universal doctrine all religions by revealing their "common deep essence" and detection of "identity meanings of symbols," all philosophies (including esoteric), and all sciences (including occult).

Value

Value or values may refer to:

Value (philosophy),

Value (ethics) it may be described as treating actions themselves as abstract objects, putting value to them

Values (Western philosophy) expands the notion of value beyond that of ethics, but limited to Western sources

Social imaginary is the set of values, institutions, laws, and symbols common to a particular social group

Value (economics), a measure of the benefit that may be gained from goods or service

Theory of value (economics), the study of the concept of economic value

Value (marketing), the difference between a customer's evaluation of benefits and costs

Value investing, an investment paradigm

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