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Idealism in philosophy, also known as philosophical idealism or metaphysical idealism, is the set of metaphysical perspectives asserting that, most fundamentally, reality is equivalent to mind, spirit, or consciousness; that reality is entirely a mental construct; or that ideas are the highest form of reality or have the greatest claim to being considered "real". The radical latter view is often first credited to the Ancient Greek philosopher Plato as part of a theory now known as Platonic idealism. Besides in Western philosophy, idealism also appears in some Indian philosophy, namely in Vedanta, one of the orthodox schools of Hindu philosophy, and in some streams of Buddhism.
Metaphysics is the branch of philosophy that studies the fundamental nature of reality. This includes the first principles of: being or existence, identity, change, space and time, cause and effect, necessity, actuality, and possibility.
In metaphysics, ontology is the philosophical study of being. It investigates what types of entities exist, how they are grouped into categories, and how they are related to one another on the most fundamental level. Ontologists often try to determine what the categories or highest kinds are and how they form a system of categories that encompasses the classification of all entities. Commonly proposed categories include substances, properties, relations, states of affairs, and events. These categories are characterized by fundamental ontological concepts, including particularity and universality, abstractness and concreteness, or possibility and necessity. Of special interest is the concept of ontological dependence, which determines whether the entities of a category exist on the most fundamental level. Disagreements within ontology are often about whether entities belonging to a certain category exist and, if so, how they are related to other entities.
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.
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 refers to 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. In this sense, it is important that direct perceptual contact with the external world is the source of knowledge. So an experienced hiker is someone who 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 for a proposition is evidence, i.e. what supports or counters this proposition, that is constituted by or accessible to sense experience or experimental procedure. Empirical evidence 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, 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.
Perspectivism is the epistemological principle that perception of and knowledge of something are always bound to the interpretive perspectives of those observing it. While perspectivism does not regard all perspectives and interpretations as being of equal truth or value, it holds that no one has access to an absolute view of the world cut off from perspective. Instead, all such viewing occurs from some point of view which in turn affects how things are perceived. Rather than attempt to determine truth by correspondence to things outside any perspective, perspectivism thus generally seeks to determine truth by comparing and evaluating perspectives among themselves. Perspectivism may be regarded as an early form of epistemological pluralism, though in some accounts includes treatment of value theory, moral psychology, and realist metaphysics.
Philosophical presentism is the view that only present entities exist. According to presentism, there are no past or future entities. 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 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, 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 sensed. 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 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.
- ↑ 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.