No. It helps make us coherent to ourselves, and that’s a never-ending project.
The structure of universities demands that a field be designated as a science, a social science, or one of the humanities. This structure has ill served philosophy. It’s not a science, and it’s not a social science. Therefore it belongs, by default, to the humanities, rubbing shoulders with English literature and art history. And what are the humanities? They are premised, according to one cultural critic, Leon Wieseltier, who is among the most impassioned contemporary defenders of the humanities, on "the irreducible reality of inwardness" and are, in fact, "the study of the many expressions of that inwardness." (Wieseltier’s words were written in response to an essay by my husband, Steven Pinker.)
This definition of the humanities is arguably apposite for the study of art and literature, but most philosophers would reject it, starting with Plato himself. In fact, it sounds like a course-catalog description of the shadow studies in which the prisoners of Plato’s cave are involuntarily enrolled. The man who banished the poets from his utopia would hardly acquiesce in a view of philosophy that rendered it a species of literature. If the arguments of Plato and Descartes, Spinoza and Hume, Kant and Wittgenstein yield us nothing but expressions of our irreducible inwardness, then we can judge them only on aesthetic grounds, as we do Sophocles and Dante, Shakespeare and Milton, Virginia Woolf and James Joyce. Some philosophers might agree to the aestheticizing of the field (Martin Heidegger? Richard Rorty?), but many more would not. Henri Bergson argued that the relentless flow of time captures the essence of reality, and that, therefore, all concepts being static, distort reality. Proust channeled this conclusion into the literary techniques of In Search of Lost Time. But while we evaluate Bergson on the merits of his arguments, argumentative validity has no bearing on the accomplishment of Proust.
A philosophy magazine has been released as a Kindle edition from Japan to the world. This is a first Japanese philosophy magazine for general public, which young philosophers collaborated to write accessible articles especially to high school students. Readers can listen to interview podcasts from philosophy-zoo.com
As a special issue in this volume, the editorial team interviewed Japanese philosophers and science communicators about the confusion between science and life since Japan, which has the third highest number of nuclear power plants in the world, was hit by a Tsunami and earthquake in 11 March 2011.
Confronting terminal illness with philosophy ABC Online 'She didn't offer any of the basic consolations; I just felt so alone.' In 2005, Victoria Jones' husband Rob was diagnosed with young onset Parkinson's disease.
This blog is for philosophers, teachers who'd like to learn to teach AP-CP, interested students, and friends. It is also an American IPO source site. I will blog and invite guest bloggers to write on relevant ideas & aspirations, arguments, plans & projects, events, news, and people.
Today when a periodical asks its readers a question, it does so in order to collect opinions on some subject about which everyone has an opinion already; there is not much likelihood of learning anything new. In the eighteenth century, editors preferred to question the public on problems that did not yet have solutions. I don't know whether or not that practice was more effective; it was unquestionably more entertaining.
In any event, in line with this custom, in November 1784 a German periodical, Berlinische Monatschrift published a response to the question: Was ist Aufklärung? And the respondent was Kant.
In 1993 Harvard Professor Samuel P. Huntington wrote an essay titled "The Clash of Civilizations?" and later he expanded into a book with the same title, but...
From 38:02 Said talks about how educational systems need to be 'denationalised'. The 'cry for tradition' is an approach used by conservatives to maintain a We/Other distinction that many countries still, consciously or unconsciously, perpetuate in their educational systems.
In the 60s cult-TV series, The Prisoner, a British spy (played by Patrick McGoohan) is held captive in an Orwellian Village on an island controlled by a faceless authority. The prisoner, known only...
Deleuze linked human creativity to flight. It is our desire to escape the status quo that leads us to innovate. Like the prisoner, we dream of being anywhere but here. We coordinate, form alignments, combine our powers and innovate. We remake the world on creative new trajectories.
The Philosophy of Education Society is pleased to sponsor the annual collections of some of the best work in our field. Each year the Philosophy of Education Society invites its members to submit work for possible inclusion in this collection, and these papers are carefully reviewed by an Editor and Editorial Committee. The refereeing process is anonymous and rigorous; the committee rejects more than half of the essays submitted. Accepted essays are comments upon and returned to their authors for revision. They should be counted as refereed publications.
Great archive of materials in philosophy of education..
Late modernity (or liquid modernity) is the characterisation of highly developed present day societies as a continuation or development of modernity, (rather than as a distinct new state of post-modernity). Late modernity is marked by global capitalist economies with increasing privatisation of services, and by the information revolution.
Educators use age-old questions to spark high-level thinking and discussion- By LAURA PAPPANO
“Can you be scared and brave at the same time?” asks Charlotte Ljustina, a junior math and English double major and one of 19 Mount Holyoke students working in teams of three to help youngsters explore philosophical topics. This is the first of seven weekly sessions that bring students in Professor Tom Wartenberg’s “Teaching Children Philosophy” course to the charter school.