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Over the course of the semester we have discussed several interesting philosophers and their theories on the philosophical issues such as, epistemological concerns, the meaning of life, and morality. One approach to the epistemological debate is the context of our language and the meaning of the words we use to claim one’s beliefs as true knowledge. In epistemology and the philosophy of language context seems to play a huge part in our understanding, meaning, and knowledge. Whether it be science, math, or religion, our language and its context is key to our understanding. In this essay I will present the contextualist views of Ludwig Wittgenstein and David Lewis, as well as a few criticisms on their theories. A major contextualist claim is that our attributions of knowledge can vary from person to person based on the user’s context. The way we utter sentences, the many different contexts in which we use the words to form statements.
Epistemological contextualist theories maintain the concept such as knowledge and justification are dependent upon the context in which they are used. Factors, such as intentions and presuppositions, play a part in the conversational context and help shape the standards that must be met in order for a belief to be certain knowledge. These factors allow for different contexts to set epistemic standards, and each may vary from the other. Epistemic standards are higher in some contexts, and make it difficult for our beliefs to count as knowledge. Most often, epistemic standards are low, and beliefs count as knowledge. The fundamental claim is that contextualism helps to explain our epistemic perceptions, or judgments. The reason, in most cases, why we claim that we have knowledge, and in other cases, ...
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...of Wittgenstein. N.p., 07 Apr. 2014. Web.
Headstream, Eric. "David Lewis, Infallible Knowledge, and Epistemic Satisfaction." Academia.edu. N.p., n.d. Web.
Horwich, Paul. "Was Wittgenstein Right?" Opinionator Was Wittgenstein Right Comments. The New York Times, 03 Mar. 2013. Web.
Nielsen, Nick. "The Limits of My Language Are the Limits of My World." Grand Strategy The View from Oregon. N.p., 03 June 2011. Web
Rysiew, Patrick. "Epistemic Contextualism." Stanford University. Stanford University, 07 Sept. 2007. Web.
Russell, Bertrand. Introduction. Tractatus Logico-philosophicus. 1922. London: Routledge & Paul, 1961. 07-19. Print.
Williams, Michael. Unnatural Doubts: Epistemological Realism and the Basis of Scepticism. Princeton, NJ: Princeton UP, 1996. Print.
Wittgenstein, Ludwig. Tractatus Logico-philosophicus. 1922. London: Routledge & Paul, 1961. Print.
Bjerre, Thomas Ærvold. “The Natural World Is The Most Universal Of Languages”: An Interview with Ron Rash.” Appalachian Journal 32.2 (2007): 216-227. Literary Reference Center. Web. 16 Nov. 2013.
...ss, to act as a catalyst perhaps, to exceed the boundaries of language and how it defines and limits our understanding of the world in which we live”, (Gordon Bennett, 2014 Para. 9).
implacability of the natural world, the impartial perfection ofscience, the heartbreak of history. The narrative is permeated with insights about language itself, its power to distort and destroy meaning, and to restore it again to those with stalwart hearts.
The Stanford Encyclopedia of Philosophy defines skepticism as denial or doubt of a particular belief, fact, or action. Skepticism deals primarily with questioning knowledge from an opposing perspective and refrains f...
Wittgenstein, Ludwig; G. E. M. Anscombe, P.M.S. Hacker and Joachim Schulte (eds. and trans.). Philosophical Investigations. 4th edition, Oxford: Wiley-Blackwell, 2009. Print.
The quest for knowledge, a topic often contemplated in philosophy, remains persistent with mankind seeking to understand the uncertainty in the world surrounding him. Epistemology is the branch of philosophy that raises questions and provides answers about what constitutes knowledge and justifies belief. The main concerns of knowledge in epistemology are how it is defined, what the source is, how it’s acquired, what its limitations are, and what kind of knowledge is necessary. Three very well known philosophers of their time offer their different ideas on the subject of knowledge and epistemology.
Epistemology is the branch of philosophy that studies knowledge. It is mainly concerned with the nature and scope of knowledge. It attempts to answer the basic question of what distinguishes true or adequate knowledge from otherwise false or inadequate knowledge (Heylighen). The major branches of epistemological theory are rationalism, empiricism and mysticism. Rationalism implies that knowledge is obtained through reason and introspection. Ones ideas are justified by sense experience, but if the senses and intuition are in conflict, the sensory evidence must be discarded. In empiricism, knowledge is obtained through observation and experiment. Models and theories may be used to organize this sensory experience, but if theories contradict experience they are wrong. In mysticism, knowledge is obtained through faith, emotions or revelation but if observation or intuition contradict, the knowledge is thus deemed wrong (“Rationalism”). Doubt, as a Persian Proverb once said, is the key to knowledge. It is one of the influencing factors in the expansion of knowledge. A fact that is conside...
Skepticism is the view that there is no way to prove that objects exist outside of us. Skeptics hold that we can not distinguish between dreams and reality, and therefore what we take to be true can very well be creations of our minds while we are nothing more than a simple piece of matter, such as a brain sitting in a vat that is connected to a machine that simulates a perfect representation of reality for the “brain” to live in.1 In the excerpt “Proof of an External World” from his essay of the same name, G.E. Moore responds to the skeptic’s argument by attempting to prove the existence of external objects. There are four parts to this paper. Firstly, I will explain Moore’s overall argumentative strategy and how he considers his proof to be rigorous and legitimate. Then, I will present Moore’s proof of the existence of an external world. Thirdly, I will discuss the responses that skeptics may have to Moore’s argument and how Moore defends his proof against the these responses. Finally, I will give my opinion on how efficiently Moore defends his claims against the skeptics’ responses.
Some of the first major philosophical works that I read were Descartes’ Meditations. In his first Meditation, Descartes writes about the idea of skepticism. This is when I was exposed to the topic of skepticism and I found myself interested in the idea right from the start. Skepticism is one of the most popular topics in epistemology. It is also not a topic that only appeals to philosophers. Skepticism is a topic that draws many people’s attention because it is an idea that rocks the cores of many of the beliefs that are closest to us. After all, some of the concepts that follow from the idea of skepticism are ones such as we might not actually have any knowledge of the world or the world, as we know it, might not actually be real. Skeptical scenarios prove to be both intriguing and intimidating. Responses to skepticism usually turn out to be satisfying in some ways but carry unwanted baggage in other ways. Overall, skepticism is a topic that much thought has been dedicated to and one that has led to many philosophical developments. In this paper, I will touch upon
ABSTRACT: The notions of representationalism and antirepresentationalism are introduced and used in contemporary philosophical discussions by Richard Rorty to describe his and the neopragmatists' attitude toward traditional problems of epistemology. Rorty means that the history of philosophy shows that there are no final answers to the traditional questions about knowledge, truth, and representation; consequently, they should be rejected. Rorty thinks such questions should be eliminated from philosophy since there is no possibility to get outside of our mind and language. We cannot say anything about a mind-transcendent or language-transcendent, nonlocal or eternal reality. Hilary Putnam agrees with Rorty on this, but not with the conclusion that we should reject traditional philosophical questions. For Putnam, the epistemological questions are worthwhile asking and, although we cannot find the final correct answers, we should continue our investigations as if there were final answers. Our struggles with those problems can lead to refinements of the formulations and to cognitive developments. Putnam proposes a quasi-realism which is often called "internal realism." Rorty rejects every refinement of realism as still realism and believes that the questions of knowledge, truth, and representation lead to regresses ad infinitum or to circular reasoning.
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The reader, like modern man, must not give into “the arrogant presumption of certitude or the debilitating despair of skepticism,” but instead must “live in uncertainty, poised, by the conditions of our humanity and of the world in which we live, between certitude and skepticism, between presumption and despair “(Collins 36).
Have you ever wondered who taught you to talk the way you do? People learn to talk and express themselves everyday of their lives. Starting from the day you were born you used language or some form of it to communicate with those around you. As a baby you usually show your displeasure with your new surroundings by crying, and if you don’t the doctor will make sure you do. Everyday we express our point of view to others in some form of language. Whether it is through verbal communication, written discourse or through body language, you can tell if a person is upset, angry, or happy. We as human beings don’t realize how much language has to do with our lives. How can you determine if one of your friends is angry with you? Is there a different tone to their voice? Do they have a stern look on their face? Of course they do, your friend feels the need to express their anger to you by these different forms of language. Where do we learn to use these different forms of language? How are our uses of these languages shaped? The three main contributing factors to how we express ourselves through language come from our schooling, our friends, and most of all from our families.
Ludwig Wittgenstein (1889-1951) produced two commonly recognised stages of thought in 20th century analytic philosophy, both of which are taken to be central and fundamental in their respective periods. His early philosophy in the Tractatus Logico-Philosophicus, first published in 1921, provided new insights into relationships between the world, thought, language and the nature of philosophy by showing the application of modern logic to metaphysics via language. His later philosophy, mostly found in Philosophical Investigations, published posthumously in 1953, controversially critiqued all traditional philosophy, including his own previous work. In this essay I will explain, contrast and evaluate both stages of his philosophy, highlighting strengths and weaknesses and concluding that Wittgenstein’s late philosophy has provided an interesting explanation for the meaning of language.
The argument that is used in the idea of skepticism has comparable and incompatible views given from Augustine and Al-Ghazali. Both monologues cover and explain the doubts one should have, due to the