It would be amazing if ethics courses would stop trying to put me into some kind of Antonio Banderas / Heath Ledger fantasy nightmare, and actually start teaching me how to work on real problems in the real world. Everyone talks of trying to do “applied” ethics, and trying to remove all the ‘abstractions’ and deal ‘directly’ with our moral intuitions. But these scenarios just seem to me to be driving us further and further away from that goal
The following is a dialogue between myself and Artur Schopenhauer, in which I basically try to interrogate the text as if I were talking directly to Schopenhauer, in an interview or discussion. All of Dr. Schopenhauer’s responses below come from the text of his essay, either as direct quotes or as slight rephrasing, in order to fit them into the flow of a conversation. It should be noted that I have not read World As Will And Representation (written before this … A conversation with Artur Schopenhauer on his conception of freedomread more
This weekend I attended the launch event for the International School of Philosophy here in London. Three Talks on Three Philosophers was intended to showcase the kind of thought one could expect from the new school, as well as provide an opportunity for philosophical learning to the local community (greater Islington, mainly). Sam Freemantle, the founder of the new independent school, provided the first of the three lectures, in the form of an overview of his Phd thesis, “Reconstructing Rawls”. Following … ISP Launch Event: Three Talks On Three Philosophersread more
Our moral consciousness is at the epicenter of our sense of free will, the core of our emotional experiences, the bedrock of our individual identities, the binding chords of our relationships and social structures, and the frameworks of our political systems. Moral _psychology_ is not enough. _Evolutionary_ morality is not enough. What we need is _moral philosophy_, now more than ever.
Truth is discoverable. I’m certain of it. It’s not popular to say. It’s not popular to think. But I know it’s true. Anybody can discover truth if they know where to look. It only requires skepticism and an open mind. Don’t take my word for it. Scrutinize every claim in this book, and if you discover no truth, then you may confidently discard it in the trash.
Patterson, Steve (2016-11-28). Square One: The Foundations of Knowledge (Kindle Locations 77-80). UNKNOWN. Kindle Edition.
Expound and assess Schopenhauer’s argument that free will is an illusion. Does he succeed in showing what he calls “relative” freedom is not really enough to constitute free will? Schopenhauer does succeed in logically arguing that what he calls “will” is not “free”, as he conceives the terms “will” and “free”. However, he does not succeed in showing that what we commonly understand to be freedom, is in any way undermined by his conception of the will. At best, he shows … On Schopenhauer’s Essay On The Freedom Of The Willread more
The IEP defines Qualia as: “…the subjective or qualitative properties of experiences. What it feels like, experientially, to see a red rose is different from what it feels like to see a yellow rose. Likewise for hearing a musical note played by a piano and hearing the same musical note played by a tuba… As [C. I.] Lewis [the originator of the term] used the term, qualia were properties of sense-data themselves. In contemporary usage, the term has been broadened to … The Qualia Of Dreamsread more
Note: This is an essay responding to a question about a chapter written in this book. In what way, if any, is Feagin’s solution to the Paradox of Tragedy an improvement on Hume’s solution? Introduction Susan Feagin’s solution to the Paradox of Tragedy is not only not an improvement to Hume’s solution, it is not a solution at all. I will argue that Feagin fails to improve upon Hume’s solution for two key reasons. First, because her solution suffers from the … On David Hume And Susan Feaginread more
They Shall Simply Be Forced To Be Free
The proposition ‘I am, I exist’ (ego sum, ego existo – hereafter, referred to as the ’ego’), is of special importance in the argument of Descartes’ Second Meditation for many reasons. More generally, it is important because of the implications it has for Descartes’ overall philosophical project. For example, it implicitly rejects religious authority in favor of a personal standard of knowledge in an era in which Galileo faced aggressive persecution; it also forms the nascent beginning of the still ongoing … The Importance Of Descartes’ Existenceread more