Created at 9pm, Jun 4
t2ruvaPsychology
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THE PHILOSOPHY BOOK BIG IDEAS SIMPLY EXPLAINED
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Philosophy is not just thepreserve of brilliant buteccentric thinkers that it ispopularly supposed to be. It is whateveryone does when they’re notbusy dealing with their everydaybusiness and get a chance simplyto wonder what life and theuniverse are all about. We humanbeings are naturally inquisitivecreatures, and can’t help wonderingabout the world around us and ourplace in it. We’re also equipped witha powerful intellectual capability,which allows us to reason as wellas just wonder. Although we maynot realize it, whenever we reason,we’re thinking philosophically.Philosophy is not so much aboutcoming up with the answers tofundamental questions as it isabout the process of trying to findthese answers, using reasoningrather than accepting withoutquestion conventional views ortraditional authority. The very firstphilosophers, in ancient Greece andChina, were thinkers who were notsatisfied with the establishedexplanations provided by religionand custom, and sought answerswhich had rational justifications.And, just as we might share ourviews with friends and colleagues,they discussed their ideas withone another, and even set up“schools” to teach not just theconclusions they had come to, butthe way they had come to them.They encouraged their students todisagree and criticize ideas as ameans of refining them and comingup with new and different ones. Apopular misconception is that ofthe solitary philosopher arriving athis conclusions in isolation, but thisis actually seldom the case. Newideas emerge through discussionand the examination, analysis, andcriticism of other people’s ideas.

Eastern inuence At this point in his argument, Schopenhauers pessimism shows through. Where contemporaries such as Hegel saw will as a positive force, Schopenhauer sees humanity at the mercy of a mindless, aimless universal Will. It lies behind our most basic urges, he insists, and is what causes us to live lives of constant disappointment and frustration as we attempt to relieve our cravings. For Schopenhauer, the world is neither good nor bad, but meaningless, and humans who struggle to nd happiness achieve at best gratication and at worst pain and suffering.
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The only escape from this miserable condition, according to Schopenhauer, is nonexistence or at least a loss of will for gratication. He proposes that relief can be found through aesthetic contemplation, especially in music, which is the one art that does not attempt to represent the phenomenal world. Schopenhauers philosophy here echoes the Buddhist concept of nirvana (a transcendent state free from desire or suffering). He had studied Eastern thinkers and religions in great detail.
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From his idea of one universal Will, Schopenhauer develops a moral philosophy that may be somewhat surprising, considering his otherwise misanthropic and The fundament upon which all our knowledge and learning rests is the inexplicable. Arthur Schopenhauer pessimistic character. He realizes that if we can recognize that our separateness from the universe is essentially an illusionbecause all our individual wills and the Will of the universe are one and the same thingwe can learn empathy with everyone and everything else, and moral goodness can arise from a universal compassion. Here, again, Schopenhauers thinking reects the ideals of Eastern philosophy.
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Lasting legacy Schopenhauer was largely ignored by other German philosophers in his lifetime, and his ideas were overshadowed by those of Hegel, though he did have an inuence on writers and musicians. Toward the end of the 19th century, the primacy he gave to Will became a theme in philosophy once more. Friedrich Nietzsche in particular acknowledged his inuence, and Henri Bergson and the American pragmatists also owe something to his analysis of the world as Will. Perhaps Schopenhauers greatest inuence, however, was in the eld of psychology, where his ideas about our basic urges and their frustration inuenced the psychoanalytic theories of both Sigmund Freud and Carl Jung. IN CONTEXT BRANCH Philosophy of religion
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