Psychologism (Stanford Encyclopedia of Philosophy) 1. Introduction The relationship between logic and psychology was fought over most intensely in the German-speaking lands between 1890 and 1914. In what follows, I shall begin with a short summary of Mill's contribution. (Important papers on the emergence of psychologism in nineteenth-century German philosophy are George 1997, Peckhaus 2006 and Stelzner 2005. 2. Critics and interpreters of Mill's philosophy of logic have been unable to reach a verdict on the question whether Mill was a psychologistic thinker. As Mill declares as the beginning of his System of Logic, logic has two parts: the ‘science of reasoning, as well as an art, founded on that science’ (1843, 4). At this point it is important to note that Mill's science of reasoning really is, in both subject matter and methodology, a psychological discipline. Mill offers at least three different accounts of the contribution which the psychological science of reasoning makes to the art of reasoning. 3. And Theodor Lipps held that 4.
Heidegger, Martin Martin Heidegger is widely acknowledged to be one of the most original and important philosophers of the 20th century, while remaining one of the most controversial. His thinking has contributed to such diverse fields as phenomenology (Merleau-Ponty), existentialism (Sartre, Ortega y Gasset), hermeneutics (Gadamer, Ricoeur), political theory (Arendt, Marcuse, Habermas), psychology (Boss, Binswanger, Rollo May), and theology (Bultmann, Rahner, Tillich). His critique of traditional metaphysics and his opposition to positivism and technological world domination have been embraced by leading theorists of postmodernity (Derrida, Foucault, and Lyotard). On the other hand, his involvement in the Nazi movement has invoked a stormy debate. Although he never claimed that his philosophy was concerned with politics, political considerations have come to overshadow his philosophical work. Heidegger’s main interest was ontology or the study of being. Table of Contents 1. 2. 3. 4. 5. 6. 7. 8. a. b. c.
Martin Heidegger 1. Biographical Sketch Martin Heidegger was born in Messkirch, Germany, on September 26, 1889. Heidegger's philosophical development began when he read Brentano and Aristotle, plus the latter's medieval scholastic interpreters. Published in 1927, Being and Time is standardly hailed as one of the most significant texts in the canon of (what has come to be called) contemporary European (or Continental) Philosophy. In 1933 Heidegger joined the Nazi Party and was elected Rector of Freiburg University, where, depending on whose account one believes, he either enthusiastically implemented the Nazi policy of bringing university education into line with Hitler's nauseating political programme (Pattison 2000) or he allowed that policy to be officially implemented while conducting a partially underground campaign of resistance to some of its details, especially its anti-Semitism (see Heidegger's own account in Only a God can Save Us). Heidegger died in Freiburg on May 26, 1976. 2. 2.2 Division 1
amp.theguardian I talked in my first blog entry about Heidegger's attempt to destroy our standard, traditional philosophical vocabulary and replace it with something new. What Heidegger seeks to destroy in particular is a certain picture of the relation between human beings and the world that is widespread in modern philosophy and whose source is Descartes (indeed Descartes is the philosopher who stands most accused in Being and Time). Roughly and readily, this is the idea that there are two sorts of substances in the world: thinking things like us and extended things, like tables, chairs and indeed the entire fabric of space and time. The relation between thinking things and extended things is one of knowledge and the philosophical and indeed scientific task consists in ensuring that what a later tradition called "subject" might have access to a world of objects. The world is full of handy things that hang together as a whole and which are meaningful to me.
The Repugnant Conclusion (Stanford Encyclopedia of Philosophy) 1. Arriving at the Repugnant Conclusion Parfit is not the first philosopher to have noticed that influential moral views may have implications of the sort outlined in the Repugnant Conclusion. Henry Sidgwick was close to acknowledging the implication when he pointed out that “… the point up to which, on utilitarian principles, population ought to be encouraged to increase, is not that at which the average happiness is the greatest possible—as appears to be often assumed by political economists of the school of Malthus—but that at which the happiness reaches its maximum” (Sidgwick 1907 p. 418; for other early sources, see Broad 1930 pp. 249–250; McTaggart 1927 pp. 452–53; Narveson 1967). However, it is Parfit who has brought the conclusion to recent philosophical attention both by stressing the importance of the conclusion and by showing how difficult it is to avoid it (Parfit 1984). What ought the women to do in the two cases? Figure 1 The blocks above represent two populations, A and Z.
Martin Heidegger Martin Heidegger (German: [ˈmaɐ̯tiːn ˈhaɪdɛɡɐ]; 26 September 1889 – 26 May 1976) was a German philosopher, widely seen as a seminal thinker in the Continental tradition, particularly within the fields of existential phenomenology and philosophical hermeneutics. From his beginnings as a Catholic academic, he developed a groundbreaking and widely influential philosophy. His relationship with Nazism has been a controversial and widely debated subject. For Heidegger, the things in lived experience always have more to them than what we can see; accordingly, the true nature of being is “withdrawal”. The interplay between the obscured reality of things and their appearance in what he calls the “clearing” is Heidegger's main theme. It has been suggested[by whom?] Biography[edit] Early years[edit] The Mesnerhaus in Meßkirch, where Heidegger grew up Marburg[edit] Freiburg[edit] In 1927, Heidegger published his main work Sein und Zeit (Being and Time). According to historian Richard J. Post-war[edit]
Being As an example of efforts in recent times, Heidegger (who himself drew on ancient Greek sources) adopted German terms like Dasein to articulate the topic.[1] Several modern approaches build on such continental European exemplars as Heidegger, and apply metaphysical results to the understanding of human psychology and the human condition generally (notably in the Existentialist tradition). By contrast, in mainstream Analytical philosophy the topic is more confined to abstract investigation, in the work of such influential theorists as W. V. O. Quine, to name one of many. One most fundamental question that continues to exercise philosophers is put by William James: "How comes the world to be here at all instead of the nonentity which might be imagined in its place? The substantial being[edit] Being and the substance theorists[edit] and reiterates in no uncertain terms:[4] "Nothing, then, which is not a species of a genus will have an essence – only species will have it ...." St.
heidegg2 Martin Heidegger (1949) Source: Existence and Being from Existentialism from Dostoyevsky to Sartre edited by Walter Kaufman published in full. Descartes, writing to Picot, who translated the Principia Philosophiae into French, observed: "Thus the whole of philosophy is like a tree: the roots are metaphysics, the trunk is physics, and the branches that issue from the trunk are all the other sciences . . ." Sticking to this image, we ask: In what soil do the roots of the tree of philosophy have their hold? Out of what ground do the roots-and through them the whole tree-receive their nourishing juices and strength? Metaphysics thinks about beings as beings. In whatever manner beings are interpreted-whether as spirit, after tho fashion of spiritualism; or as matter and force, after the fashion of materialism; or as becoming and life, or idea, will, substance, subject, or energeia; or as the eternal recurrence of the same event - every time, beings as beings appear in the light of Being.