. This examination will show that Heraclitus frames his own thought in terms of his rebuke of this naïve view of wisdom and the world, which came before him. I will argue that Heraclitus does not advise avoiding experience of many things, rather, he advises rejecting experience of things as merely many
There seems to be tension between portrayals of Socrates as both a committed philosopher and a pious man. For instance, one might doubt Socrates’ commitment to philosophy since he seems to irrationally defer to a daimonion. On the other hand, the fact that he challenges messages from Oracles (Apology 21–22) and the gods’ role concerning the origin of the pious (Euthyphro 10–15) draws into question Socrates’ piety. In this paper, I argue that Socratic piety and rationality are not only compatible, but they are also symbiotic. Socrates could not be rational without being pious, nor could he be pious without being rational because, for him, care and curiosity are intimately intertwined. In this regard, Socrates’ epistemology, when applied, resembles Karl Popper’s falsificationism. For Socrates, maintaining human wisdom amounts to regular purification of one’s belief-system. In addition, this maintenance is functionally identical to caring for one’s soul, which is morally imperative.
Abstract: Socrates in the Apology takes an adventurous approach to belief. Although he lacks knowledge, he holds strong beliefs about virtue and the human good. These beliefs count as wisdom only if they are supported by the ability to explain why they are true, and Socrates lacks this ability. To understand why Socrates holds these beliefs, Gorgias 481c–482c is examined. He claims there always to say the same thing and to agree with himself. His beliefs allow him to maintain a stable core of harmonious beliefs. This provides some evidence of the truth of his beliefs and forms one aspect of his human wisdom.
Nothing can exist outside God, as alien or exterior to him. […] There is only the one God in his divine Wisdom, and outside him nothing whatever. What is not God is nothing . 3
Bulgakov does not mean to propose that what is not identical to the one God does not exist; for obviously there are many
In short, if you are your own harshest critic, the slanders of others will not be painful cuts. And as one makes progress as a philosopher, as these skills become second nature, one should resist the temptation to start priding oneself as someone of great wisdom. And one should
in Kantian ethics. It nevertheless performs in a way, that is observed as accurate moral behaviour. Thus, the machine has in the end something that Aristotle would call phronesis , which in the context of moral action could be understood as practical wisdom, the ability to act in the right way under
. As such, he understands evil when setting out to create a world with which to share his goodness and wisdom in creative power, but he does not will it. He is bound both by conceptual and ethical necessity to act in accordance with his infinite goodness and share with a finite reality the fullness
: Fortress .
Mullins , R.T. ( 2016 ) » The Difficulty with Demarcating Panentheism .« Sophia , 55 , 325 - 346 .
Oord , T.J ( 2004 ) Science of Love: The Wisdom of Well-Being . Philadelphia : Templeton Press .
Oord , T.J. ( 2010 a) The Nature of Love: A Theology . St
objectively valid theistic explanations. Since theism cannot be proved, explanations based on it can have no claim to objective validity. For this, they should rely on a valid proof of God. A believer might explain the intelligibility of the world with God’s intentions and marvel at God for his wisdom; from
microcosm. Perhaps there is some wisdom in these old hermetic ideas after all—ideas that appear to date back to Pythagoras, at least.
If »all mind is alike,« then the Mind of God must function essentially in the same manner as our minds. That is, it must (a) be an experiential being, possessing a dual