One of these things is not like the others The Heidegger controversy: a critical reader - Martin Heidegger Nietzsche's Philosophy of Art - Julian Young Freud: the last great Enlightenment thinker Sigmund Freud is out of fashion. The reason? His heroic refusal to flatter humankind Sigmund Freud contemplates a bust of himself, sculpted for his 75th birthday by Oscar Nemon Writing to Albert Einstein in the early 1930s, Sigmund Freud suggested that “man has in him an active instinct for hatred and destruction.” Without speculating too much, Freud continued, one might suppose that these instincts function in every living being, with what he called “the death instinct”—thanatos—acting “to work its ruin and reduce life to its primal state of inert matter.” To be sure, Freud concluded, all this talk of eros and thanatos might give Einstein the impression that psychoanalytic theory amounted to a “species of mythology, and a gloomy one at that.” Today the idea that psychoanalysis is not a science is commonplace, but no part of Freud’s inheritance is more suspect than the theory of the death instinct. Freud’s ideas are today not simply rejected as false.
Friendship First published Tue May 17, 2005; substantive revision Fri Jun 21, 2013 Friendship, as understood here, is a distinctively personal relationship that is grounded in a concern on the part of each friend for the welfare of the other, for the other's sake, and that involves some degree of intimacy. As such, friendship is undoubtedly central to our lives, in part because the special concern we have for our friends must have a place within a broader set of concerns, including moral concerns, and in part because our friends can help shape who we are as persons. 1. Friendship essentially involves a distinctive kind of concern for your friend, a concern which might reasonably be understood as a kind of love. For this reason, love and friendship often get lumped together as a single topic; nonetheless, there are significant differences between them. In philosophical accounts of friendship, several themes recur consistently, although various accounts differ in precisely how they spell these out.
Love and Freedom In the most general sense, to have a philosophy is to have a view of reality or the cosmos and to have values. The philosophy of a community or individual may be explicit and articulate or it may be implicit and rarely stated in clear, public terms, but having some philosophy seems indispensable for there to be a community and any collaborative or individual endeavor. Each of the sciences is based on some philosophy or concept of what there is, how to investigate it, and some understanding of the value of the sciences. Each political community is sustained by some philosophy or concept of governance, authority, and values. While ‘philosophy’ is pervasive, in the sense that it seems almost Logo for UN World Philosophy Day “Faced with the complexity of today’s world, philosophical reflection is above all a call to humility, to take a step back and engage in reasoned dialogue, to build together the solutions to challenges that are beyond our control. Click here to see St. Holland Hall, St.
Jean-Paul Sartre and the Possibility of Authentic Love...by Martine Heinke-Berenpas, Kritikos V.8, March-April-May 2011 an international and interdisciplinary journal of postmodern cultural sound, text and image Volume 8, March-April-May 2011, ISSN 1552-5112 Get the <a href=" on Facebook</a> widget and many other <a href=" free widgets</a> at <a href=" Jean-Paul Sartre and the Possibility of Authentic Love[1] Martine Heikens-Berenpas “There is always some madness in love. Sartre’s whole philosophy is motivated by the question of how mankind can realize its endless freedom. In this paper I will show that the way in which consciousness experiences itself leads to acts of bad faith. It’s hard to deny that Sartre’s account of love - and even his ontology about human relationships - is rather pessimistic. II. Sartre explains in the first chapters of L’Être et le Néant the difference between the en-soi (a thing) and the pour-soi (human consciousness). III. IV. V. Bibliography
Arendt, Hannah Hannah Arendt is a twentieth century political philosopher whose writings do not easily come together into a systematic philosophy that expounds and expands upon a single argument over a sequence of works. Instead, her thoughts span totalitarianism, revolution, the nature of freedom and the faculties of thought and judgment. The question with which Arendt engages most frequently is the nature of politics and the political life, as distinct from other domains of human activity. Arendt’s work, if it can be said to do any one thing, essentially undertakes a reconstruction of the nature of political existence. The article proceeds by charting a roughly chronological map of her major works. Table of Contents 1. The political philosopher, Hannah Arendt (1906-1975), was born in Hanover, Germany, in 1906, the only child of secular Jews. In 1929, she met Gunther Stern, a young Jewish philosopher, with whom she became romantically involved, and subsequently married (1930). In 1970, Blücher died.