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Reality is the sum or aggregate of all that is real or existent within the universe, as opposed to that which is only imaginary, nonexistent or nonactual. The term is also used to refer to the ontological status of things, indicating their existence. In physical terms, reality is the totality of a system, known and unknown.
Moral relativism or ethical relativism is used to describe several philosophical positions concerned with the differences in moral judgments across different peoples and cultures. An advocate of such ideas is often referred to as a relativist.
In philosophy, the self is an individual's own being, knowledge, and values, and the relationship between these attributes.
Solipsism is the philosophical idea that only one's mind is sure to exist. As an epistemological position, solipsism holds that knowledge of anything outside one's own mind is unsure; the external world and other minds cannot be known and might not exist outside the mind.
Pleasure is experience that feels good, that involves the enjoyment of something. It contrasts with pain or suffering, which are forms of feeling bad. It is closely related to value, desire and action: humans and other conscious animals find pleasure enjoyable, positive or worthy of seeking. A great variety of activities may be experienced as pleasurable, like eating, having sex, listening to music or playing games. Pleasure is part of various other mental states such as ecstasy, euphoria and flow. Happiness and well-being are closely related to pleasure but not identical with it. There is no general agreement as to whether pleasure should be understood as a sensation, a quality of experiences, an attitude to experiences or otherwise. Pleasure plays a central role in the family of philosophical theories known as hedonism.
Experience refers to conscious events in general, more specifically to perceptions, or to the practical knowledge and familiarity that is produced by these processes. Understood as a conscious event in the widest sense, experience involves a subject to which various items are presented. In this sense, seeing a yellow bird on a branch presents the subject with the objects "bird" and "branch", the relation between them and the property "yellow". Unreal items may be included as well, which happens when experiencing hallucinations or dreams. When understood in a more restricted sense, only sensory consciousness counts as experience. In this sense, experience is usually identified with perception and contrasted with other types of conscious events, like thinking or imagining. In a slightly different sense, experience refers not to the conscious events themselves but to the practical knowledge and familiarity they produce. Hence, it is important that direct perceptual contact with the external world is the source of knowledge. So an experienced hiker is someone who has actually lived through many hikes, not someone who merely read many books about hiking. This is associated both with recurrent past acquaintance and the abilities learned through them.
Empirical evidence is evidence obtained through sense experience or experimental procedure. It is of central importance to the sciences and plays a role in various other fields, like epistemology and law.
Roderick Milton Chisholm was an American philosopher known for his work on epistemology, metaphysics, free will, value theory, deontology, deontic logic and the philosophy of perception.
Egocentric bias is the tendency to rely too heavily on one's own perspective and/or have a higher opinion of oneself than reality. It appears to be the result of the psychological need to satisfy one's ego and to be advantageous for memory consolidation. Research has shown that experiences, ideas, and beliefs are more easily recalled when they match one's own, causing an egocentric outlook. Michael Ross and Fiore Sicoly first identified this cognitive bias in their 1979 paper, "Egocentric Biases in Availability and Attribution". Egocentric bias is referred to by most psychologists as a general umbrella term under which other related phenomena fall.
Subjectivism is the doctrine that "our own mental activity is the only unquestionable fact of our experience", instead of shared or communal, and that there is no external or objective truth.
Presentism is the view of time which states that only present entities exist and what is present changes as time passes. According to presentism, there are no past or future entities at all, though some entities have existed and other entities will exist. In a sense, the past and the future do not exist for presentists—past events have happened and future events will happen, but neither exist at all since they do not exist now. Presentism is a view about temporal ontology, i.e., a view about what exists in time, that contrasts with eternalism—the view that past, present and future entities exist —and with no-futurism—the view that only past and present entities exist.
Metaepistemology is the branch of epistemology and metaphilosophy that studies the underlying assumptions made in debates in epistemology, including those concerning the existence and authority of epistemic facts and reasons, the nature and aim of epistemology, and the methodology of epistemology.
In metaphysics, the A series and the B series are two different descriptions of the temporal ordering relation among events. The two series differ principally in their use of tense to describe the temporal relation between events and the resulting ontological implications regarding time.
In metaphysics, Metaphysical solipsism is the variety of idealism which asserts that nothing exists externally to this one mind, and since this mind is the whole of reality then the "external world" was never anything more than an idea. It can also be expressed by the assertion "there is nothing external to these present experiences", in other words, no reality exists beyond whatever is presently being cognized by that one mind. The aforementioned definition of solipsism entails the non-existence of anything presently unperceived including the external world, causation, other minds, the past or future, and a subject of experience. Despite their ontological non-existence, these entities may nonetheless be said to "exist" as useful descriptions of the various experiences and thoughts that constitute 'this' mind
In social psychology, naïve realism is the human tendency to believe that we see the world around us objectively, and that people who disagree with us must be uninformed, irrational, or biased.
Naïve cynicism is a philosophy of mind, cognitive bias and form of psychological egoism that occurs when people naïvely expect more egocentric bias in others than actually is the case.
In Caspar Hare's theory of perspectival realism, there is a defining intrinsic property that the things that are in perceptual awareness have. Consider seeing object A but not object B. Of course, we can say that the visual experience of A is present to you, and no visual experience of B is present to you. But, it can be argued, this misses the fact that the visual experience of A is simply present, not relative to anything. This is what Hare's perspectival realism attempts to capture, resulting in a weak version of metaphysical solipsism.
Benj Hellie's vertiginous question asks why, of all the subjects of experience out there, this one—the one corresponding to the human being referred to as Benj Hellie—is the one whose experiences are live? In other words: Why am I me and not someone else?
In philosophy, further facts are facts that do not follow logically from the physical facts of the world. Reductionists who argue that at bottom there is nothing more than the physical facts thus argue against the existence of further facts. The concept of further facts plays a key role in some of the major works in analytic philosophy of the late 20th century, including in Derek Parfit's Reasons and Persons, and David Chalmers's The Conscious Mind.
References
- 1 2 Hare, Caspar (July 2007). "Self-Bias, Time-Bias, and the Metaphysics of Self and Time" (PDF). The Journal of Philosophy. 104 (7): 350–373. doi:10.5840/jphil2007104717.
- ↑ Hare, Caspar (2009). On Myself, and Other, Less Important Subjects. Princeton University Press. ISBN 9780691135311.
- ↑ Hare, Caspar (September 2010). "Realism About Tense and Perspective" (PDF). Philosophy Compass. 5 (9): 760–769. doi:10.1111/j.1747-9991.2010.00325.x. hdl: 1721.1/115229 .
- ↑ McDaniel, Kris (January 2012). "On Myself, and Other, Less Important Subjects by Hare, Caspar - Review by: Kris McDaniel" (PDF). Ethics. 122 (2): 403–410. doi:10.1086/663578. Archived from the original (PDF) on 2016-03-04. Retrieved 2015-03-13.
- ↑ Markosian, Ned. "Are You Special? A Review of Caspar Hare's On Myself, and Other, Less Important Subjects" (PDF). The Philosophical Review. Archived from the original (PDF) on 2015-02-26. Retrieved 2015-03-13.
- ↑ Merlo, Giovanni (2016). "Subjectivism and the Mental". Dialectica. 70 (3): 311–342. doi:10.1111/1746-8361.12153.
- ↑ Merlo, Giovanni; Pravato, Giulia (2021). "Relativism, realism, and subjective facts". Synthese. 198 (9): 8149–8165. doi:10.1007/s11229-020-02562-x. S2CID 211053829.