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In this volume Rorty offers a Deweyan account published volumes of Richard Rorty's philosophical papers v. 2. Essays on Heidegger and others.

Papers represent a historical survey of philosophy between 1600 and 1800, the papers on western philosophy focus on the intellectual world of the early modern period: Descartes, Spinoza, Locke, Hume, and Kant are among those we will discuss. Their thought in philosophy, science, and religion is studied.

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Aristotle's Nicomachean Ethics Throughout Aristotles life and career as a philosopher, he modified and formulated many ideas that deal with the psyche and state of.

My Philosophy of Education - Essays and Papers Online

Aristotle's Theory of Ehtical Virtue Nicomachean Ethics I thought more about the topic and in Theodore Gracyk's Philosophy 101 course during.

My worldview has not always been what it is today and may not be the same tomorrow. However, I believe that due to some of the hardships I encounter in my life dating back to my childhood to present middle adulthood, I know that it has been God that has kept me. He was the only that had never forsaken me unlike others or “man.” But, with His grace and mercy, I was given a new perspective on life especially in realizing the importance getting an education. Coming from a single-parent, low income household, and having attended public schools growing up was a challenge for me to say the least. Challenging because, most of the teachers back then did not take a personal stake in my education or form a relationship with me. All they were concerned about was lecturing instead of taking the time to get to know me, the student. Therefore, I eventually got bored with school and dropped out in the tenth grade. However, I have since gone from acquiring a general equivalency diploma (GED) to successfully obtaining two Master’s degrees. I could have easily given up on my education but, I preserved and kept trusting in my Lord and Savior and look at me today, a proud, two-time graduate of Liberty University. That said, I believe that had my education been student-centered versus teacher-centered and a shared responsibility, I may have remained in school. Nonetheless, as a future educator, I will share my educational journey of God blessed me and how I defied odds. If He did it for me, I know he can do it for my future students. That said, as a realist, I respect the varies theorists and their philosophies of schools and learning. However, my personal philosophy of life is simple; it is what we make it!

My Personal Philosophy of life. - Essays and Papers …

The next two papers, "In Search of the Foundations of Theism" (1985) and "The Foundations of Theism Again: Rejoinder to Plantinga" (1993), contain Quinn's criticisms of Alvin Plantinga's Reformed Epistemology. As Quinn remarks at the end of the second essay, his differences with Plantinga center about the value of natural theology: Plantinga tends to think it not very important for most believers while Quinn estimates its value quite a bit higher. In these papers the theme of pressures toward unbelief exerted by the secular culture in which sophisticated Christians live plays a crucial role in Quinn's argument, and shows another pastoral dimension of his conception of philosophy's importance. Plantinga argues that, for many theists, belief in God is properly basic -- not in need of any evidential support -- and that classical foundationalism, which is the doctrine behind the supposition that one is justified in believing in God only if one has evidence supporting that belief (evidence of the kind that natural theology tries to supply), is self-referentially inconsistent, since by its own standard of justified belief, the belief in classical foundationalism is not justified. Quinn responds by calling into question the claim that for most believers belief in God is properly basic. He thinks that intellectually sophisticated adult theists in our culture are aware of weighty considerations ("defeaters") against belief in God, such that their belief cannot be justified unless they have some answer to these objections. And he rejects Plantinga's refutation of classical foundationalism, arguing that, though Plantinga is right that the foundationalist criterion of justification is not self-evidently true, it might well be such that the foundationalist could find properly basic beliefs on which to base it. She might follow Plantinga's suggestion of an inductive method of collecting a fund of properly basic beliefs, and a fund of beliefs requiring a basis in other beliefs, according to one's tradition (say, the Christian tradition or the classical foundationalist tradition), and from there reach settled hypotheses concerning necessary and sufficient conditions for justification. In the later paper Quinn loses some of his optimism about the foundationalist's ability to make this kind of response work, but notes also that Plantinga has not worked out a full account of the necessary and sufficient conditions for proper basicality within Christian thought. He concludes that the dispute between Reformed Epistemology and classical foundationalism is a standoff, but still maintains that Plantinga has greatly underestimated the importance of natural theology as a support for believers.


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But it would be hasty to conclude that Quinn conceives philosophy as a purely reductive-theoretical enterprise. In "Moral Obligation, Religious Demand, and Practical Conflict" (1986) he argues for the possibility of situations of "Kierkegaardian Conflict" -- situations, that is, in which a divine command creates an indefeasible religious obligation that conflicts with an indefeasible moral obligation, and in which a person is epistemically justified in believing himself to be in such a situation. In the Epilogue of the paper he points out that philosophy can be edifying when it "brings us to see new possibilities," and he says, "This paper has been an attempt to edify by broadening our horizon of possibilities." He then comments that people to whom he has presented his argument are often "preoccupied with actualities. They ask, But do situations of Kierkegaardian conflict actually occur?" and here his ruminations become personal. He notes that if he seemed to be subject to a divine command that conflicted with an indefeasible moral obligation, he would, unlike Abraham, invariably conclude that the apparent command was not divine. And he ends the paper by saying, "But perhaps the range of my imagination is severely constricted just because I am to a large extent the product of an incredulous culture. If so, then the fact that I can conceive possibilities I cannot quite imagine being actual for me may give me a hint about how grace might be needed to work certain kinds of religious transformation in my life" (91).