Reflexive Substantion of an One-Way Ascendancy of Mathematics over Ethics
ABSTRACT: Russell and Popper are concordant with Plato with respect to the independence of mathematics upon the sensations. Beth shares the opinion of the complete independence between the world of science and mathematics and that of psychology. Essenin-Vol'pin's opinion is of an ascendance of ethics and jurisprudence over mathematics. For the first time, the position of Plato, Russell, and Popper are substantiated in this paper through Hegel's reflexive natural scientific method. The external activation of numbers into interaction through arithmetical operations, adopted by him, has been taken as a basis of this substantion. This is the reason why mathematical rules of reasoning are exact-they represent a pure product of the 'third world.' The rules of ethics and the related humanities are their reflective approximate reverberations. Ascendancy of the rules of such types of science over mathematics is impossible due to the irreversibility of the reflexion.
The problem of the interaction between the psychical and the thinking worlds as reverberations of the material one has been treated much earlier by ancient philosophy. Plato excludes any dependence of mathematics, it being the most brilliant representative of the mental world, of the sensations. Russell [1] (I. pp. 237-238) is concordant with the above. He considers that the mathematical truth is "applicable solely to the symbols," the symbols being "words," that "do not signify anything in the real world." Thus, the correct opinion, pointed out, remains unsubstantiated, since nowhere is it related to the philosophical categories.
In the substantion, offered by this paper, we proceed from the assumption that the variety of the mathematical symbols, at any rate, is reduced to and ensues from the aim: namely-to study the quantitative characteristics of "the qualities" from "the being." That connects the mathematical symbols with "the real world," i.e.-it reveals the possibility of a substantiating, since those characteristics interact. Following the construction of the foundations of mathematics, we should agree that the interaction among its concepts (i.e. the rules of the mathematical reasoning) is reduced to the interaction among the natural numbers. Hegel defines them reflexively [2], [3] ensuing from "the qualities" of "the beig" which (conversely) indicates that the mathematical truth denotes something "in the real world."
Russell has pointed out that "Hegel's philosophy is very difficult-he is ...the most difficult to grasp of all great philosophers" [1] (III., p. 337), thus associating him with the philosophers "willing to spread confusion in mathematics" [1] (III.
H.J McCloskey’s article, “On Being an Atheist,” is an attempt to show atheism as a more practical alternative to the Christian belief. McCloskey reasons against the theistic beliefs of the cosmological argument, the teleological argument and design. He references the presence of evil in a world created by God and the absurdity of living by faith. This article is an attempt to reason that God does not exist because He is perfect and the world is not perfect; evil exists therefore God cannot exist. McCloskey’s article labels these arguments as “proofs” and concludes none of these arguments would be evidence of God’s existence. I find McCloskey’s article to lack logic and coherence which only serves to invalidate his arguments. I find this little more than an attempt to justify his own atheistic worldview.
In the field of philosophy there can be numerous answers to a general question, depending on a particular philosopher's views on the subject. Often times an answer is left undetermined. In the broad sense of the word and also stated in the dictionary philosophy can be described as the pursuit of human knowledge and human values. There are many different people with many different theories of knowledge. Two of these people, also philosophers, in which this paper will go into depth about are Descartes and Plato. Descartes' Meditations on First Philosophy and Plato's The Republic are the topics that are going to be discussed in this paper.
Charles, T. (n.d.). A Response to HJ McCloskey’s “On Being An Atheist”. Retrieved from Carry your cross: http://charlestinsley.wordpress.com/2012/12/17/a-response-to-hj-mccloskeys-on-being-an-atheist/
...omprehensible knowledge of a particular sort. After derisively comparing those believers in sense-certainty's capabilities of Knowledge to animals and Eleusinian devotees, Hegel returns to his theme of Knowledge as communication through language, insisting that to make a claim about the knowledge contained in sense-certainty is: "not to know what one is saying, to be unaware that one is saying the opposite of what one wants to say" (Hegel, 109). Left with the thingness or being of sense-certainty as an undifferentiated, universal and unintelligible generality, Hegel concludes by abandoning sense-certainty in its own right and moving on to the next level of complexity, namely perception, or thingness as understood the properties that define it.
Heidegger proposed "to demonstrate, by the success of an actual interpretation of [Plato’s gigantomachia] that this sense of Being [as presence] in fact guided the ontological questioning of the Greeks...." I will show Heidegger failed this self-imposed test. Then with Heidegger’s interpretation as a starting point, I will show the basic structure of the text.
Evans, Donia. "The Case Against Standardized Tests." The Meridian Star. 24 Nov. 2013. The Meridian Star. 01 Dec. 2013 .
Kung, Hans. The Incarnation of God: An Introduction to Hegel's Theological Thought As Prolegomena to a Future Christology. T&T Clark, 2001. hard cover.
For Plato, Forms are eternal and changeless, but there is a relationship between these eternal and changeless Forms and particular things we perceive by means of our senses in the world. These particular things change in accordance to the perceiver and the perceiver’s environment and this is why Plato thought that such things do not possess real existence. For Plato, onl...
The ability for all children from varying walks of life to receive a well-rounded education in America has become nothing more than a myth. In excerpt “The Essentials of a Good Education”, Diane Ravitch argues the government’s fanatical obsession with data based on test scores has ruined the education system across the country (107). In their eyes, students have faded from their eyes as individual hopefully, creative and full of spirit, and have become statistics on a data sheet, percentages on a pie chart, and numbers calculated to show the intelligence they have from filling out bubbles in a booklet. In order for schools to be able to provide a liberal education, they need the proper funding, which comes from the testing.
Ravitch, Diane. The Death and Life of the Great American School System: How Testing and Choice Are Undermining Education. New York: Basic, 2010. Print
Each section of this article will be explained in my own words, with the exception of some of the symbolic logic. Russell's own words are indicated by speech marks.
Throughout the history of metaphysics the question, What is? has always been answered in an incomplete,unsatisfactory or complicated manner, but Spinoza tried to answer this question in an exceptional way simply by describing God and His essence. Based on Spinoza’s views, God’s qualities can be referred to as attributes and modes are merely affections of a substance. This paper will provide a detailed view of Spinoza’s key ontological definition of God as the only substance, his attributes, and their co-relations. The study goes further to explore the major scholarly argument between Spinoza and Descartes, in regard to their view of substance, and its attributes.
My paper takes as the starting point for its argument the traditional interpretation (and classic criticism) of Platonic metaphysics as a two worlds view of reality: one world, that which includes this room of people, i.e., the here and now which is characterized by change, disorder, conflict, coming to be and passing out of being, corruption, etc.; and another world, located who knows where, but certainly not identical to what we see around us at present, the realm of changelessness and order, ontological perdurance, harmony, unity: Plato's "plain of Truth", the residence of the forms. In light of these two worlds, the Platonic philosopher's wisdom, whatever it may be, must be a wisdom not of this world. Indeed, did not Plato's Socrates himself say that his life— the philosophical life— was the art of practising death? Should that Socrates— or anyone who professes to be a Platonic philosopher— show up at, let us say, the World Congress of
The history of math has become an important study, from ancient to modern times it has been fundamental to advances in science, engineering, and philosophy. Mathematics started with counting. In Babylonia mathematics developed from 2000B.C. A place value notation system had evolved over a lengthy time with a number base of 60. Number problems were studied from at least 1700B.C. Systems of linear equations were studied in the context of solving number problems.
Finally, the theory of Ideas reaches new height in the Sophists. The theory of Ideas in this work is a new concept because he redefines and extends it. The Sophist presents that there are hierarchy of Ideas and the whole complex of Ideas in defining the meaning of Sophistry. There are five categories of the sophist: motion and rest, sameness, difference, being, and non-being. Plato uses logos to define the meaning of each of the categories in which the being is dynamic and there is relationship among them which unity is important.