The Second Division Of Philosophy

In the Discourse on Metaphysics by Leibniz he suggest that, "we maintain that everything that is to happen to some person is already contained virtually in his nature or notion, as properties of a circle are contained in its definition." This assertion raised a difficulty for Leibniz. This difficulty was that "human freedom will no longer hold, and that an absolute fatality would rule over all our actions as well as over all the rest of what happens in the world." With such a reality there would be no use for free will and whatever fate succumbs an individual is the will of the Most High; in other words, being destined. But for Leibniz, this is not the determined reality of humanity. Leibniz

For Schleiermacher, in particular, and, additionally, the Islamic mystic Al-Ghazali, true religion was completely experiential and it should therefore be felt rather than thought. He believed that logic destroys religious experience because religious experience is a matter of intuitive knowledge, not processed knowledge. Intuition is belief, where as logic creates doubts. In many spiritual systems (religious or independent of religion) the human instinct is held in high regard. It was for this reason that Iqbal, the late Islamic philosopher of the modern era, disagreed with Al-Ghazali.

The beginnings of the counseling profession can be traced back as far as the Greeks with the emergence of psychology. Psychology did not develop into a legitimate profession until the late 1800s. As time went on it spawned numerous other profession, Counseling Psychology being one of them (Landrum). Some of the most prominent Psychologist in the field such as Freud, Erikson, and Witmer, utilized techniques, most notably ”Talk Therapy”, which lead to the formation of the counseling profession ("The history of counselling and psychotherapy").

Philosophy Summative Assignment - Discuss the main philosophical schools of thought and methods of reasoning relevant to the practice of chiropractic

There are few different branches of Islam but the two most prominent branches are Sharia law and Sufism. Sharia law and Sufism both seem to contradict each other. Sharia laws are the Qur’anic rules for the tangible world. The law includes predetermined punishment and rewards for actions, clearly defined by the Qur’an. It also has a spectrum of the lawfulness of actions, ranging from required to forbidden. Sufism, however, takes a more mystical approach to the practice of Islam. Sufism focuses on rejecting the material world and becoming one with God through self-annihilation. Despite the difference, I argue Sharia law and Sufism can be reconciled because although one person cannot practice both at the same time, but both versions of Islam

The main goal behind philosophy is to seek the deepest, and most detailed truth behind everything in the universe. Many different concepts such as relativism attempt to disprove truth that philosophy attempts to pursue. To understand what it means for philosophy to pursue truth, we must first understand the nature of philosophy, or what philosophy really is. To understand the nature of philosophy, we must look at the six chief characteristics of philosophy. The six chief characteristics of philosophy will help us understand why other concepts such as relativism are wrong, and why philosophy does indeed pursue the deepest truth.

1. Describe the racial disparities in the criminal justice system. Why is their disparity in the CJS?

Although the ideas illustrated in The Consolidation of Philosophy are highly religious, there are no actual purely Christian ideals detailed in the text. However, the text can be interpreted as a universal truth to God and a guidebook to living divine in the earthly plane. Throughout the allegorical situations presented by Lady Philosophy, Boethius steadily accepts the role of fate, desire, and chance on his life. In the beginning of book four, he embraces his position, “And though through grief for the injustices I suffer, I had forgotten them, yet you have not spoken of what I knew not at all before. But this one thing is the chief cause of my grief, namely that, when there exists a good governor of the world, evils should exist at all, or, existing, should

The Matrix: A Bringing Together of Philosophical Viewpoints In today’s world, it is common for Eastern religion and philosophies to be found as the base of any major work. The principles can be found in famous films, such as Star Wars, and in modern-day religion, such as Christianity. In a film entitled The Matrix, there are multiple instances in which ancient Greek and eastern philosophical ideas are used. Greek philosopher Aristotle, the Buddhist philosophy, and philosophy of Hinduism can all be discovered in various instances throughout the course of the film and could be considered to be a part of a foundation for the movie.

“Nothing in excess.” This Doric saying situated in the foreground of the temple at Delphi, is one of the earliest elaborations of the doctrine known as the Golden Mean. It was this one saying that sparked the birth of an ethical principle, in which the concepts are tenfold. In the aftermath of reading this excerpt, scholars alike have interpreted this statement, gradually contributing to the pantheon of perceptions that revolve around the connotation of the Mean. First reflected in Socrates’ teachings, the Mean was passed down by Plato, and then utterly revolutionized by Aristotle. Utilizing cross-fertilization, it eventually spread throughout the known Earth. (Aristotle on the Concept of the Golden Mean) Simply, the Golden Mean is the the belief in moderation between two extremes, and it reaffirms the balance that we, as a thriving species, need in life. The golden mean is the most influential axiom that was developed by the Ancient Greeks because it is prevalent in many Greek myths, was theorized by Aristotle, and has influenced the livelihood of people in the Western World.

Within Sufism, Al-Ghazali defined the difference between Ilham (inspiration) and Ta’allum (reasoning or learning). He believes that inspiration and revelation in union with religion hold a superior position than reasoning that originates from philosophy. Rational knowledge, according to Al-Ghazali, is always relative to the senses. The knowledge of the senses, however, cannot be trusted as valid. True knowledge, known as the Truth, only comes through inspiration and revelation (McCarthy 378). Al-Ghazali introduces the aspect of God, or Allah, in the acquisition of perfect knowledge. “Inspiration can bring one closer to Allah than philosophical learning alone” (Inglis). Ultimately, this idea of Ilham brings with it the Supreme Reality which is equivalent to Truth (McCarthy 378). In practical terms, Al-Ghazali believes that the necessary Truths of the intellect begin from “a light which God most high cast into my breast. That light is the key to the greater part of knowledge” (Al-Ghazali 25). An individual can only experience this light of God if he or she has reached the “state.”

The controversial nature of the subject of Sufism becomes evident when one realizes that this short introduction already reveals a viewpoint which the Sufi would strongly disagree with. For, if the Sufi spiritual quest is to be viewed

Philosophy is the careful study if the states of, validity, existence, and conduct. It comes from the Greek word, philosophia, which translates into “the love of wisdom”. Philosophy encompasses a vast range of topics and ever person, place, thing, and idea has its roots embedded in it. For the purpose of this paper, I will be only covering the branches of epistemology, metaphysics, and ethics. These branches serve as the building blocks for studying and teaching philosophy. While examining these building blocks, I will argue why philosophy should be studied.

Following the dark ages, many great thinkers and writers became noticed for their views and opinions of the roles of both man and God. Beginning in Italy in the fifteenth century, Italian Renaissance thinkers began diverging from the scholastic school of thought and became more concerned with the relation between man and God. As this concerned developed, the great thinkers of the time formed a new school of thought called humanism. Humanism is virtually the exact opposite of what scholasticism was; a school of thought that’s primary focus is exploring the relationship between humans and the divine entities. Elsewhere in Europe, before the Renaissance made its way out of Italy, movements like the Reformation took place. Though the Reformation was humanistic in nature, in the sense that Luther studied the relation between man and the divine, it specified the importance of God’s role in the lives of humans. This contradicts the anthropocentric view of the Renaissance thinkers because the Renaissance thinkers focused on God’s gift of free will and man’s ability to make oneself into anything one desires. In the fifteenth and sixteenth centuries, the philosophers and theologians of Europe held varying views of which entity was more influential in everyday life; man or God. Ultimately, a theocentric attitude prevailed over a broader region of Europe at the time.

Doing philosophy as many philosophers demonstrate over time and in the present is to simply question the understanding of what is known and not known or accepted and unaccepted. This is to say, that philosophers must question all aspects of life and all the surrounding dimensions of the world. In doing so, the philosopher is trying to grasp a firmer or different understanding of the truth that is either presently or not presently known; whether comforting or not comforting. One of the world’s most famous and original philosophers Socrates, had a student named Plato who explains this very concept of philosophy in the “Allegory of the Cave” when describing what it would be like for the newly free prisoner to realize the actual true reality in which the prisoner lives in. “[The prisoner would] be pained and dazzled and unable to see whose shadows [the prisoner had] seen before”, but the prisoner would now see reality more clearly than previously seen before. (Plato) Though the prisoner’s revelation seems to be uncomforting, Plato follows this newly sorrowful seen reality by asserting that the prisoner’s next steps in continuing would be to “see the sun, not images of it in water or some alien place, but the sun itself, in its own place, and be able to study it.” (Plato) The prisoner could now expand on this new realization of reality and allow this new view to further carry the prisoner to future and further understandings of reality and its