We have found ourselves in the bifurcation process admitting as well "the end of history" in its most tragic sense. Philosophy plays the most important part in formation, basing of new values, innoticing emerging trends, choice of arising variants. Reflexing over culture as a whole philosophy allows to correlate the needs and potenties of the current moment with actual trends. Combining the prognostic and projective functions philosophy forms the sprouts of new world outlooks and conditions of "natural" refusal of obsolete, out of date ones. This role is not conspicuous: philosophical thought must be ready for the fact that penetrates public consciousness neither directly nor immediately, but implicitly, gradually, embracing the most diversified spheres of spiritual activity and only in long time achieving the status of the spiritual objectivized.
Hegel’s, intellectual achievement— in which religion was superseded by philosophy, i.e., Wissenschaft or Science— religion had of necessity to undergo a major crisis. That is, a "God is dead" period of (post-) history had to supervene. However this "negative" period is in no way to be regarded as final or terminal, but instead as the necessary precondition for a "positive," consummatory period of human history, its finale, a period in which, in Schelling’s words, the unification of philosophy, science, and religion will be realized.
In this paper, we will first walk through the premises of Churchland’s argument, and then we will explore whether Churchland does a suitable job of justifying our adoption of eliminative materialism. The central point of eliminative materialism is that we should discard our idea of mental... ... middle of paper ... ...he many recent theories that have been raised, for example, against Einstein’s relativistic account of the universe, or even earlier attempts by natural philosophers like Ptolemy and Tycho Brahe to elucidate the structure of the universe. Many of these fringe theories have fallen over time; modern-day examples of fringe theories can be found simply by typing “antigravity” on any search engine on the Internet. By comparison to the long-standing theory of folk psychology, eliminative materialism is also a fringe theory. Perhaps eliminative materialism will also fall short of overthrowing folk psychology, but perhaps, Churchland is correct in saying that our “collective conceptual destiny lies substantially toward the revolutionary end of the spectrum” (Churchland 353).
Is the crisis of "modernity" a permanent state from which there is no way out and where we can do nothing other than to endure bravely the fate of our time (Weber 1983)? Should we comply with its anamnesis as deconstruction and thus to acquiesce to the extremes of its dichotomies (Lyotard 1993, Derrida 1993)? Or is this crisis something temporary? Should we believe in the future and hope that renovation of the past will take place in our pluralist society (Ricoeur 1992)? Do we face a decisive turnabout consisting in a return to the past, a reevaluation of the Orient and a valorization of ecology (F. Capra 1983)?
Beyond Good and Evil is an explanation and a philosophical argument, but it is also an experiment, a creative attempt at a method of interpreting the world. Like other free spirits and new philosophers - if any have arrived yet - Nietzsche has liberated from the prejudices of previous philosophers that led into dogmatism. References Nietzsche, Friederich. Beyond Good and Evil. Trans.
Kant writes this prolegomena in response to David Hume’s of skepticism, and therefore, Kant is attempting to more firmly ground metaphysics. In the introduction Kant says, “I openly confess my recollection of David Hume was the very thing which many years ago first interrupted my dogmatic slumber and gave my investigations in the field of speculative philosophy a quite new direction” (Prolegomena). Kant makes a move towards critical philosophy versus skepticism. Kant was opposed to the concept that knowledge is gained through experience, which is essentially Hume’s platform. Kant attempts to use rationalism and empiricism to do this.
The Philosophy of Gilles Deleuze and Félix Guattari ABSTRACT: In academic philosophy the writings of Gilles Deleuze and Félix Guattari are still treated as curiosities and their importance for philosophical discussions is not recognized. In order to remedy this, I demonstrate how the very concept of philosophy expounded by the two contributes to philosophical thinking at the end of the twentieth century while also providing a possible line of thought for the next millenium. To do this, I first emphasize the influence of Deleuze's thinking, while also indicating the impact Guattari had on him. This account will therefore show Deleuze's attempts before Guattari to concieve of a non-dialectic philosophy of becoming. I will turn to rethink this approach given the influence of Guattari and his anti-psychoanalytic analysis of territorial processes.
It is argued that pragmatism is potentially able to accommodate both the plurality of such interpretive frameworks-premodern, modern, postmodern — and the need to evaluate those frameworks normatively. We cannot allow any premodern source of human meaningfulness whatsoever (say, astrology) to be taken seriously. Avoiding relativism is, then, a most important challenge for the pragmatist. 1. The idea that "grand metanarratives" are dead is usually regarded as the key to the cultural phenomenon known as postmodernism.
This notably (Neo-)Platonic tradition is already potent in the texts of its initiator, St. Augustine, but Ricoeur sees the tradition to really gain its force with Locke, Kant and Husserl. Whereas Augustine was not able to distinguish between identity, self and memory, and also lacked the conceptual tools for a transcendental definition of the word “subject”, the modern sense of “inwardness” is brought up with these later thinkers. Indeed,... ... middle of paper ... ...of collective memory. It is by the supporting, correcting, and critiquing function of history that the sphere of collective memory appears in the first place. The dynamics of memories is set against a petrified history, and they appear only in the light of this impersonal narration that represents the “family history”, “the operating history of Fukushima nuclear power plant”, or “the history of the Egyptian 2011 uprising”.