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>> No.18139321 [View]
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18139321

>>18139193
>>18139198
>>18139203
Bonsoir, messieurs. For today's aperitif, egg in a blanket. Bon Bon Appétit.

>> No.18083639 [View]
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18083639

>>18081270

>> No.18003922 [View]
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18003922

give this lil GOAT nigga the credit he deserves. right now.

>> No.17919083 [View]
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17919083

*solves philosophy*

>> No.17588076 [View]
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17588076

is there a bigger fucking retard than this chump in moral philosophy?

>> No.17529963 [View]
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17529963

“Reason is and ought to be the slave of the passions” - David Hume

Books for this feel?

>> No.17475049 [View]
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17475049

Are there any philosophers that defend Hume from Kant's criticism and draw more from him than Kant?

>> No.17359246 [View]
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17359246

why is he the only good anglo philosopher??

>> No.17211015 [View]
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17211015

Post a worse philosopher

>> No.16722288 [View]
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16722288

So if “self” is comprised of a bundle of thoughts, feelings, and sensations compiled into one individual experiencer, doesn’t that necessarily imply the existence of something that is experiencing those thoughts and feelings and capable of compiling them into one individual self? It’s only true that an individual’s self is illusionary, simply because the only real “Self” is the one experiencing the thoughts and feelings as well as the sensuous world in the first place.

Additionally, it is indeed true that a thing without properties cannot be conceived of, but there is still something remaining, that is, it’s potential of being experienced in the first place. The most reducible quality of anything is it’s quality of being able to be experienced, this quality which all objects and selves are imposed onto

>> No.16536683 [View]
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16536683

>BTFOs metaphysics, religion, epistemology and rationalism
Yeah, I'm thinking he's based.

>> No.16123563 [View]
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16123563

>>16123553

After quoting Green’s remark, ‘yet, just so far as they [Hume’s impressions] are qualified by likeness or unlikeness to each other, they must be taken out of that succession by something which is not itself in it, but is individually present to every moment of it’ (Nettleship 1888, vol. I: 176), Mukerji argues that this statement indicates that Śaṁkara had anticipated Green’s critique of the Humean reduction in the self to bundles of perceptions (NS, 200). However, Mukerji highlights these parallels, in the course of offering detailed readings of the metaphysical and epistemological projects of certain post-Kantian idealisms, only to engage his British interlocutors in philosophical conversations whose themes are partly shaped by Advaitic vocabularies.

He too criticizes attempts to compile lists of conceptual parallels across European and Indic systems, without highlighting their locations in distinctive philosophical contexts. While anyone with an ‘unprejudiced insight into Indian philosophy’ will know that the classical traditions possessed numerous dialectical weapons which are as effective in the dialectical engagements of contemporary philosophy as they were in ancient India, one should be aware that post-Kantian epistemology is structured by highly specific problems which were not the concerns of the ancient Indian thinkers. Therefore, if we wish to gain ‘by thinking modern problems of European philosophy in Indian terms without misrepresentation of either and yet with a considerable clarification of both methods of thought, we must give up the practice of finding Kant and Hegel, for instance, in the Upanishads; these are misrepresentations which do not clarify but compound problems’ (Mukerji 1928: 379).

For instance, the Kantian distinction between precept and concept, or between sense and thought, emerges from within a European intellectual atmosphere and is not found, Mukerji argues, in classical Indian philosophical texts. Therefore, he criticizes attempts to align the Kantian view of sensations conforming to a priori structures with Upaniṣadic vocabularies by offering ‘extremely far-fetched interpretations’ of the terms manas and vijñāna as perception and understanding, respectively (Mukerji 1928: 401–402). The ‘most deep-lying contrast’ between Vedantic thought and post-Kantian European philosophy is that while the supra-rational experience of unity with the cosmic consciousness is the very foundation of Vedantic metaphysics, the latter exalts reason as the ultimate court of appeal in epistemology (Mukerji 1928: 393). Whereas for Śaṁkara intuitive experience is the ultimate criterion of truth, and reason is viewed as an auxiliary to the revelation of reality, Hegelians do not accept the possibility of such an experience and speak of the revelation of reality through the mediating activity of thought.

>> No.15379017 [View]
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15379017

>>15378419
Value?

>> No.15333476 [View]
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15333476

>>15330451
Let's be real, this turban-wearing Scot utterly BTFO rationalism

>> No.15193625 [View]
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15193625

What the fuck do these two mean and how do they oppose each other? Can anyone give actual examples instead of vague descriptions that back literally nothing up?
>Few are capable of distinguishing betwixt the liberty of spontaneity, as it is call'd in the schools, and the liberty of indifference; betwixt that which is oppos'd to violence, and that which means a negation of necessity and causes. The first is even the most common sense of the word; and as ‘tis only that species of liberty, which it concerns us to preserve, our thoughts have been principally turn'd towards it, and have almost universally confounded it with the other.
This means absolutely nothing, individual pieces above may be words, but they do not create a meaningful sentence.

>> No.15110178 [View]
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15110178

P good. Not to jerk myself off but I got a 100 on an essay about Hume's moral philosophy. My professor recommended I submit it to an essay contest

>> No.15074275 [View]
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15074275

Is induction irrational?

>> No.14854720 [View]
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14854720

Which philosophers are right about everything?

>> No.14799398 [View]
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14799398

>>14793978
A lot of people find him dull but Hume gets my vote for his unmatched clarity and near-perfect command of English.

>> No.14610062 [View]
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14610062

>>14597747
>The fatter you are the less well your brain, and indeed the rest of your organs, works.
lol

>> No.14544328 [View]
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14544328

Just picked up a Treatise on Human Nature, what am I in for

>> No.14440825 [View]
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14440825

Now that Guenon posting has died down, which philosopher will become most popular on /lit/? My vote is Hume.

>> No.13878065 [View]
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13878065

>>13878002
Enough guys! This battle is a matter of only ideas and not personal aesthetics. Our friend from Konigsberg has put forward a good argument that I am going to destroy completely.

>> No.12599799 [View]
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12599799

>>12599762
It goes way back



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