Top 10 Strangest Philosophies. Despite many believing philosophy is a “useless major” or a “waste of time,” it’s definitely a great way to boggle your mind by your own doing. It’s one thing to be confused by someone else, and a completely different feeling to confuse your own self. Who doesn’t enjoy perplexing themselves to no end, or thinking so hard your head literally hurts?
Count me in. I’m no philosopher, nor a philosophy major, but I can say in my time of reading works by some of the most famous philosophers to even some of the lesser known ones, and from browsing random books and websites, I’ve run across some extremely odd theories. Some of them make some sort of sense, while others completely go over my head. 10. Idealist theory says that there are no foundational beliefs. 9. Innatism states that the mind is born and already loaded with ideas as well as knowledge. 8. 7. 6. Given the name by Jacques Derrida, the theory states that there is no one meaning when observing a piece of text. 5. 4. 3. 2. 1. Perpetual Peace Project | Drafting the Contemporary Manifest. Structure of Kant's Essay Immanuel Kant's foundational essay Perpetual Peace: A Philosophical Sketch (1795), which takes the form of an international treaty, serves as the starting point for the Perpetual Peace Project. Since Kant's essay takes the form of an international treaty, participants to the project will be encouraged to rewrite each article of the essay, revisiting Kant's founding manifesto for a new world order.
Perpetual Peace consists of two sections. The first section contains the Preliminary Articles of a Perpetual Peace between States, which include: No conclusion of Peace shall be held to be valid as such, when it has been made with the secret reservation of the material for a future War. No State having an existence by itself-whether it be small or large-shall be acquirable by another State through inheritance, exchange, purchase or donation. The Second Section contains the Definitive Articles of a Perpetual Peace between States: There are two supplements to the essay: Phenomenology (philosophy) Phenomenology (from Greek: phainómenon "that which appears" and lógos "study") is the philosophical study of the structures of experience and consciousness.
As a philosophical movement it was founded in the early years of the 20th century by Edmund Husserl and was later expanded upon by a circle of his followers at the universities of Göttingen and Munich in Germany. It then spread to France, the United States, and elsewhere, often in contexts far removed from Husserl's early work.[1] Phenomenology, in Husserl's conception, is primarily concerned with the systematic reflection on and study of the structures of consciousness and the phenomena that appear in acts of consciousness. This ontology (study of reality) can be clearly differentiated from the Cartesian method of analysis which sees the world as objects, sets of objects, and objects acting and reacting upon one another.
There are several assumptions behind phenomenology that help explain its foundations. Analytic philosophy. Analytic philosophy (sometimes analytical philosophy) is a style of philosophy that came to dominate English-speaking countries in the 20th century. In the United Kingdom, United States, Canada, Scandinavia, Australia, and New Zealand, the vast majority of university philosophy departments identify themselves as "analytic" departments.[1] The term "analytic philosophy" can refer to: A broad philosophical tradition[2][3] characterized by an emphasis on clarity and argument (often achieved via modern formal logic and analysis of language) and a respect for the natural sciences.[4][5][6]The more specific set of developments of early 20th-century philosophy that were the historical antecedents of the broad sense: e.g., the work of Bertrand Russell, Ludwig Wittgenstein, G.
E. Moore, Gottlob Frege, and logical positivists. The logical positivist principle that there are no specifically philosophical truths and that the object of philosophy is the logical clarification of thoughts. History[edit] Continental philosophy. 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.[4] Babette Babich emphasizes the political basis of the distinction, still an issue when it comes to appointments and book contracts.[5] Nonetheless, Michael E. Rosen has ventured to identify common themes that typically characterize continental philosophy.[6] First, continental philosophers generally reject scientism, the view that the natural sciences are the only or most accurate way of understanding phenomena. The term[edit] History[edit] Recent Anglo-American developments[edit] See also[edit] Notes[edit] Martin Heidegger. Martin Heidegger (26 September 1889 – 26 May 1976) National University of Singapore Martin Heidegger’s 1927 publication, Sein und Zeit (translated as Being and Time, 1962), can plausibly be considered the most influential philosophical text of the 20th century.
The main focus of this work had been announced at least fifteen years earlier when Heidegger was still in his early twenties and it remained his lifelong topic until his death in 1976. He has designated this subject matter with a number of terms: life, historicity, situated being, facticity, Dasein’s Sein (i.e., the being of there-being), and later in his life, das Ereignis, which is normally translated as, “the event of appropriation,” and is supposed to designate the unfolding of being. Heidegger’s roots lie in deeply conservative rural Southern Germany. While there he received a copy of Franz Brentano’s “On the Manifold Meaning of Being According to Aristotle” (1862) from Dr. The First World War interrupted his academic career. Heil Heidegger! - The Chronicle Review. By Carlin Romano How many scholarly stakes in the heart will we need before Martin Heidegger (1889-1976), still regarded by some as Germany's greatest 20th-century philosopher, reaches his final resting place as a prolific, provincial Nazi hack?
Overrated in his prime, bizarrely venerated by acolytes even now, the pretentious old Black Forest babbler makes one wonder whether there's a university-press equivalent of wolfsbane, guaranteed to keep philosophical frauds at a distance. To be sure, every philosophy reference book credits Heidegger with one or another headscratcher achievement. One lauds him for his "revival of ontology.
" (Would we not think about things that exist without this ponderous, existentialist Teuton?) Another cites his helpful boost to phenomenology by directing our focus to that well-known entity, Dasein, or "Human Being. " (For a reified phenomenon, "Human Being," like the Yeti, has managed to elude all on-camera confirmation.) Ecstasy (philosophy) Ecstasy (or ekstasis; from the Ancient Greek ἔκστασις, "to be or stand outside oneself, a removal to elsewhere" from ek- "out," and stasis "a stand, or a standoff of forces") is a term used in Ancient Greek, Christian and Existential philosophy.
The different traditions using the concept have radically different perspectives. According to Plotinus, ecstasy is the culmination of human possibility. He contrasted emanation (πρόοδος, prohodos) from the One—on the one hand—with ecstasy or reversion (ἐπιστροφή, epistrophe) back to the One—on the other. This is a form of ecstasy described as the vision of, or union with, some otherworldly entity (see religious ecstasy)—a form of ecstasy that pertains to an individual trancelike experience of the sacred or of God. Among the Christian mystics, Bernard of Clairvaux, Meister Eckhart and Teresa of Ávila had mystical experiences of ecstasy, or talked about ecstatic visions of God. Jump up ^ J. Jacques Derrida: Richard Rorty essay. Deconstructionist Theory The following text was extracted from The Cambridge History of Literary Criticism -- vol.8 From Formalism to Poststructuralism.
Cambridge University Press, 1995. Deconstructionist Theory Most of Derrida's work continues a line of thought which begins with Friedrich Nietzsche and runs through Martin Heidegger. This line of thought is characterized by an ever more radical repudiation of Platonismoof the apparatus of philosophical distinctions which the West inherited from Plato and which has dominated European thought. In a memorable passage in The Twilight of the Idols, Nietzsche describes 'how the "true world" became a fable.' There he sketches an account of the gradual dissolution of the other-worldy way of thinking common to Plato, to Christianity, and to Kant, the way of thinking which contrasts the True World of Reality with the World of Appearance created by the senses, or matter, or Sin, or the structure of the human understanding.
. [...] Notes: 1. 2. 3. 4. Jacques Derrida. Jacques Derrida (/ʒɑːk ˈdɛrɨdə/; French: [ʒak dɛʁida]; born Jackie Élie Derrida;[1] July 15, 1930 – October 9, 2004) was a French philosopher, born in French Algeria. Derrida is best known for developing a form of semiotic analysis known as deconstruction. He is one of the major figures associated with post-structuralism and postmodern philosophy.[3][4][5] During his career Derrida published more than 40 books, together with hundreds of essays and public presentations.
He had a significant influence upon the humanities and social sciences, including—in addition to philosophy and literature—law[6][7][8] anthropology,[9] historiography,[10] linguistics,[11] sociolinguistics,[12] psychoanalysis, political theory, feminism, and queer studies. Particularly in his later writings, he frequently addressed ethical and political themes present in his work. Life[edit] Derrida was the third of five children. Derrida traveled widely and held a series of visiting and permanent positions. Structuralism, Poststructuralism, Deconstruction. These influential theories of the second half of the twentieth century, all of which are focused on language, have their origins in the linguistic theory of Ferdinand de Saussure (1857-1913), particularly his Cours de linguistique gén érale (1916) or Course in General Linguistics, taken from his students' lecture notes and published posthumously.
Contrary to many of the linguistic theories of the day, which focused on diachronic linguistics or the changes in languages over time, Saussure developed a theory of synchronic language , how language works in the present. He argued that the relationship between the spoken word ( signifier ) and object ( signified ) is arbitrary and that meaning comes through the relationship between signs , which are for Saussure the union of signified and signifier. So the word "tree" means by custom only and not through any intrinsic relationship between the sound and the thing. That's why both "arbol" and "tree" can both signify the same signified. Jacques Derrida : Deconstruction and différance / Signo. 1. Abstract Derrida Jacques Derrida's theory of the sign fits into the poststructuralist movement, which runs counter to Saussurean structuralism (the legacy of linguist Ferdinand de Saussure). Maintaining that the signifier (the form of a sign) refers directly to the signified (the content of a sign), structuralist theory has passed down a whole current of logocentric (speech-centred) thought that originated in the time of Plato.
With writing as his basis (the written sign), Derrida has taken on the task of disrupting the entire stream of metaphysical thought predicated on oppositions. He has elaborated a theory of deconstruction (of discourse, and therefore of the world) that challenges the idea of a frozen structure and advances the notion that there is no structure or centre, no univocal meaning. The term "poststructuralism" refers to a critical perspective that emerged during the seventies which has dethroned structuralism as the dominant trend in language and textual theory. 1. 2.