Dugald Stewart (1753-1828) [Edinburgh]. He taught mathematics at the University of Edinburgh, standing in for his father, until 1785, when he was appointed professor of moral philosophy. In 1792, his Elements of the Philosophy of the Human Mind appeared, and his Outlines of Moral Philosophy was published in 1793. His philosophy followed that of Reid and represented a reaction against that of Berkley and Hume. He professed to follow the method of Francis Bacon but held that it was possible to establish fundamental laws of certainty and principles of knowledge. Stewart sought to explain habit as a result of association of ideas. The existence of self is known through a suggestion of the mind which follows sensation but is not immediately …show more content…
Fichte thought that the world of appearances in space and time is posited by the Absolute Spirit as the objectification of its will, as the raw material for its duty. It is objective to man because he is finite, and the mistaken notion that what is outside of the human mind must be material has given rise to the customary forms of dualistic and even to materialistic philosophies. Actually, Fichte wrote, what is beyond us is Absolute Mind, as Berkley had suggested. And as Spinoza had pointed out, Fichte continued, there is only one Substance in the universe, namely god, though Spinoza failed to see that even extension is a form of conscious experience. He insisted that Spinoza’s “Substance” must be interpreted wholly in terms of spirit. The opposition of subject and object is the real counterpart of the logical structure of thought. A = A, A ≠ non-A, can be given content by letting A be the Ego. The Ego = Ego, and Ego ≠ non– Ego. (And if you understand that, you’re a better man than I am!) Fichte wrote that this shows the ultimate identity of the Absolute Self, and the …show more content…
This chap’s earliest interest was in Greek and Roman literature, of which he wrote a history. He was an outstanding representative of the Romantic school in literature and philosophy, and he edited, with his brother, the Athenaeum, which was a publication consisting of their ideas. In 1799, Schegel wrote a novel called Lucined, in which he related his relations with the wife of a German banker (later he married her in Paris) as an expression of the romantic demand for freedom of self expression and unlimited self-realisation. He rooted this point of view in Fichte’s doctrine of the self as the basic reality. Schegel’s lectures on philosophy at Jena were without success. After moving to Paris he lectured on philosophy and studied languages, including Sanskrit, and published a volume on the language and wisdom of India. In addition he published a collection of romantic poems from the Middle Ages. Among his later publications was a History of Ancient and Modern Literature. Schegel and his wife, also a writer, joined the Catholic Church in
Voltaire’s philosophical works, finally, are what brought him fame and popularity. His most famous philosophical works are Micromégas, written in 1752, Plato’s Dream, written in 1756 and finally his most important and well known novella,
"Why should I bless His name? What had I to thank Him for?” (Wiesel, 23). “Taking refuge in a last bout of religiosity… I composed poems mainly to integrate myself with God”. (Kluger, 111).
The material world is filled with half-seen images of the truth of forms. What we perceive to be true is actually only a reflection of the forms the world represents and by trusting what we see and
Conclusion: The mind is substantively different from the body and indeed matter in general. Because in this conception the mind is substantively distinct from the body it becomes plausible for us to doubt the intuitive connection between mind and body. Indeed there are many aspects of the external world that do not appear to have minds and yet appear none the less real in spite of this for example mountains, sticks or lamps, given this we can begin to rationalize that perhaps minds can exist without bodies, and we only lack the capacity to perceive them.
The European Enlightenment Project 2015: David Hume David Hume (1711-1776) was a native of Edinburgh, Scotland, being born there in 1711 to relatively well-to-do parents, and died there in 1776 at the age of sixty-five. In 1721, at the age of ten, he began down a road largely determined by his family when he enrolled in the University of Edinburgh, and left after three years destined to pursue a career of his own. The next decades saw him developing through his publications a brilliant theory of human nature and the extent of human knowledge.
It was steeped in folklore and legends which served as inspiration for his later writings. The stories were heavily influenced by the German folktales. Novels, short stories, and poems replaced the sermons and manifestos . Romantic literature
The term of his writing is about philosophical polemics, cultural critism and poetry. In his writing also tend to aphorism and irony. Some dominant elements of his philosophy which is radical critique of reason and truth in favor of perspectivism, genealogical critique of religion and Christian morality, his aesthetic affirmation of existence in
Hegelian Dialectic is founded on socioeconomic phases. According to the German philosopher Goerg Willhelm Friedrich Hegel, there are three phases that make up the Hegelian Dialectic which evolve into a cycle. The first phase, being the “thesis” is what is considered to be the economic norm. What Sylvia is accustomed to based on her social-economic class. The thesis is then contravened by a “antithesis”.
In this paper, I will look at and criticize John Locke’s account of Personal Identity as well as put forward arguments of my own of what I consider to be the unreliability of that which Locke terms as consciousness in relation to and as a composition of ‘Personal Identity’. Before we can arrive at a discussion of consciousness it is essential to follow Locke’s thought process and see how he arrived at a differentiation between substance, person, self (an alternate term for person used in the latter half of the chapter) and consciousness. It is essential to realize that for Locke personal identity consists in the identity of consciousness. We know this because he says as much in the following passage: “[T]he same consciousness being preserv’d…the
He argues that the body and soul are two elements that have the same underlying substance. He maintains that a person’s soul is the same as his nature of body; however, he argues that the mind differed from other parts of the body as it lacked a physical feature. In this case, he maintains that the intellect lacks a physical form, and this allows it to receive every form. It allows a person to think about anything, including the material object. In this case, he argues that if the intellect were in a material form, it could be sensitive to only some physical objects.
What this theory engages with is the assumption that the engagement of behavior begins after the observation of similar behaviors in others. (Wong,
Descartes and Hume. Rationalism and empiricism. Two of the most iconic philosophers who are both credited with polarizing theories, both claiming they knew the answer to the origin of knowledge and the way people comprehend knowledge. Yet, despite the many differences that conflict each other’s ideologies, they’re strikingly similar as well. In this essay I will attempt to find an understanding of both rationalism and empiricism, show the ideologies of both philosophers all whilst evaluating why one is more theory is potentially true than the other.
He has three fundamental arguments; 1. He rejects both the physical and soul theories of the self. 2. He asserts that personal identity is not what matters for the survival of the self. 3.
In other words, by recognizing the “I” of the foreign living body as the zero point of orientation of the spatial world, we have consequently categorized the foreign living body as an “object-constituting consciousness and have made it relative to the outer world (Stein, 92). It then follows that the “I” of a foreign living body has already been interpreted as a spiritual subject. Therefore, we have already entered the realm of the spirit when we undertake every literal act of empathy. Moreover, feelings and expressions have further constituted the “world of values” just like the physical nature is constituted in perceptual acts (Stein, 92).
The order of each substance simply comes from the attributes or essence of god that is inevitable. However, Spinoza’s god is the cause of all the things because everything is from the divine nature. For many god is the transcendent being who made the world apparent from itself by some spontaneous act of free will, as Spinoza deny that and for him the existence of the world is mathematically very essential to exist, for him existence of world and everything is absolutely and necessarily