AutorIn: Keith Begley

. 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

in History of Philosophy & Logical Analysis
AutorIn: Audrey Anton

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.

in History of Philosophy & Logical Analysis
AutorIn: Andrew Payne

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.

in History of Philosophy & Logical Analysis
AutorIn: Scott Aikin

”. E 33.9 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 History of Philosophy & Logical Analysis
in History of Philosophy & Logical Analysis
in Focus: Ancient and Medieval Philosophy/Schwerpunkt: Antike und Mittelalterliche Philosophie
AutorIn: Uwe Meixner

—asserts: 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 Panentheism and Panpsychism

’ De Communi Mathematica Scientia (= DCMS ) (82.17–22). 5 Here, Aristotle argues for the claim that philosophy—the “acquisition and use of wisdom” ( ktēsis te kai chrēsis sophias : 6, 40.2–3/B53, cf. 6, 37.7–9/B8)—is easy : For with no pay coming from people to those who philosophize (τοῖς

in History of Philosophy & Logical Analysis

1 The Importance of Inquiry for Understanding (Ancient) Philosophy At least since Socrates, philosophy has been understood as the desire for acquiring a special kind of knowledge, namely wisdom, a kind of knowledge that human beings ordinarily do not possess. According to ancient thinkers

in History of Philosophy & Logical Analysis
AutorIn: Lukas Brand

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

in Artificial Intelligence