apush zinn questions + Zinn Questions CHAPTER 1, pp. 1-11 1. According to Zinn, what is his main purpose for writing A People’s History of the United States? According to Zinn his main purpose for writing A People’s History of the United States is to detail the whole story of American's history. Not just explain the good things that happened and briefly explaining the bad.
Heidegger's Critique of Cartesianism Heidegger is one of the few Western thinkers to have succeeded in going beyond the Western philosophic tradition. Because his radical criticism is believed to have fractured the foundations of modern philosophy, his thinking is usually at the center of the controversy between the defenders of the tradition and those who wish to break with it and start afresh. In the heat of this debate, the question of Heidegger's place in relation to that tradition in general and to Cartesianism in particular has been neglected. I wish to address the question by focusing on the major aspects of Heidegger's critique of Cartesian philosophy and the modern tradition. I will first show that the strength of his criticism lies in its all-encompassing penetration of the foundations of modern philosophy, running through both the ontological and epistemological channels.
The researcher considers that it can only be done by more focusing on the method to which Husserl asserted in knowing the essence of things. With this matter, the researcher anticipates that this paper will serve as a gadfly of those people who are already enclosed by the presuppositions, beliefs, judgments, prejudices, and biases that hinders them of being a pure consciousness. It is now our concern to know and follow the ideas of Husserl in knowing the essence of things. Edmund Husserl’s Phenomenology: a means to arrive the vista of transcendentally purified phenomena. To begin this paper, it is more appropriate to talk first about the method which Husserl fashioned in order for man to get back to the things in themselves, and this method is what he called phenomenological reduction.
Even more than Thoreau, it seems, King wanted the actions of civil rights activists to provoke thought, critical evaluation of the government and of society at large, and a radical change in government’s and society’s processes and treatment of marginalized minorities. While Thoreau seems to have been more of an individualist in his essay, calling upon each citizen who felt so compelled to determine and implement his own act of resistance, which need not necessarily be coordinated with someone else, King mastered the power of
Comparison of Thoreau and Nietzsche’s differences of philosophies regarding nonviolence In King’s lecture, Thoreau and Nietzsche were regarded as representatives from different positions. King considered Thoreau as a supporter of the standpoint that the internal value should have transcended the external, or the technological improvements of human would benefit nothing. On the other hand, he took Nietzsche as an opponent to “all-embracing and unconditional love for all men”. More than King’s evaluation to them, their philosophies with regard to nonviolence also differ a lot. Their basic altitudes towards the democracy and nonviolence conflict with each other.
Yet Berkeley, in Datta’s view, seems to employ the very notion he so adamantly denied in his endeavor to prove the existence of God. This paper will examine two criticisms that Datta lodges against Berkeley’s Arguments for God’s existence: 1) Berkeley’s illegitimate use of the notion of abstraction, and 2) Berkeley’s erroneous description of spirit as purely active. Datta approaches Berkeley from the perspective of Eastern philosophical thought and feels that Berkeley’s errors inevitably lead to either solipsism or to a single, universal cosmic spirit. Berkeley’s use of abstraction Berkeley does not address the issue of God’s existence in a formal way until late in The Principles of Human Knowledge (PHK) and the issues he does address prior to discussing God build upon one another to set the stage for his proof of God’s existence. Berkeley begins PHK with an introduction demonstrating the impossibility of abstracting the concept of matter from our ideas of objects, and indeed rejecting any form of abstraction.
He believed that life is meaningless and that we have no souls, so we should therefore grasp everything that the world has to offer whilst we can as there is no chance of an afterlife in his perspective. Neitzche also said that everyone should strive to seek pleasure and success wherever it could be found, he also thought religious beliefs to be false. But what did Neitzche mean by God is ‘dead’? He felt that religious outlook is no longer credible for the modern intellectual person. He meant that humans had advanced their understanding of the natural world enough to realize that the literal teachings of the religions that espoused God were not true.
Life of Pi is intended, so Martel tells us, to make the reader believe in God. This bold, apparently evangelical, premise locates it on a dangerous moral high ground. D.H. the Lawrence warned against using the novel as a forum for author to assert his own moral or religious belief: Morality in the novel is the trembling instability of the balance. When the novelist puts his thumb in the scale, to pull down the balance to his own predilection, that is immorality. (D.H. Lawrence, "Morality and the Novel") Aesthetically, the fiction which reveals a truth by explicit sermonising rather than as a natural conclusion drawn from the relationships and events it presents, is displeasing, even "immoral."
The definition of justified war is not self-explanatory nor can it be understood without delving into the ideas and concepts that lie behind it. “The theory is not intended to justify wars but to prevent them, by showing that going to war except in certain limited circumstances is wrong, and thus motivate states to find other ways of resolving conflicts” (“Just War Introduction”). The development of the theory on just war was not a one-step process. Numerous theological ideas and phases of development transpired to result in the Just War Theory. Other views on how to deal with conflict were in existence, such as pacifism and realism.
Tocqueville argues that the only thing which will keep Americans away from these dangers, which would undoubtedly lead to despotism is religion as source of moral education. He says that all decisions by man are a result of the values which man has received from god and without these values we would be left to a life full of disorder. Religion indirectly affects the state through mores which are described as “the whole moral and intellectual state of a people.”(287) These mores are what prevents democracies from being engulfed by the dangers which are products of tyranny and despotism. In a state without religion “each man gets into the way of having nothing but confused and changing notions about the matters of greatest importance to himself and his fellows”(444) and when combating materialism, the presence of religion “places the