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Updated: May 13, 2025
Solipsism has always been the evident implication of idealism; but the idealists, when confronted with this consequence, which is dialectically inconvenient, have never been troubled at heart by it, for at heart they accept it. To the uninitiated they have merely murmured, with a pitying smile and a wave of the hand: What! are you still troubled by that?
One of the great lessons, for example, which society has to teach its members is that society exists. The child, like the animal, is a colossal egoist, not from a want of sensibility, but through his deep transcendental isolation. The mind is naturally its own world and its solipsism needs to be broken down by social influence.
The facts thus empirically brought together are then linked together in a theory, and considered epistemologically. We may leave out of account all that is included in the treatment of modern idealism, immanence-philosophy, and solipsism. All this does not arise directly out of the vitalistic ideas, though the latter are fitted into an idealistic framework.
If there is thus so much, it is, of course, tempting to ask why there is not more. If Hume has the materials why did he fail to build up a system from them? The answer seems twofold. In part it is the man himself. His genius, as his metaphysics show, lay essentially in his power of destruction; and the man who gave solipsism to philosophy was not likely to effect a new creation in politics.
It forbids a man to say of himself what it would be ridiculous to hear from another. Now solipsism in another man is a comic thing: and a mind, prompted perhaps by hell and heaven to speak solipsistically, is stopped by the laughable echo of its own words, when it remembers its bold sayings.
The first suggestion has the advantage that it escapes solipsism by a reasonable argument, provided the existence of the material world has already been granted.
The convinced Realist will not be very interested about the problem of solipsism which for him is non-existent, but the proposed relief from the difficulties of free-will and of the existence of evil may be grateful to all indifferently; or at least may suggest principles adaptable to other systems. In his Trinitarian theology Mr.
The important point is that in one way or another Plato undoubtedly distinguished between and indeed contrasted the idea and the substantial form. No trace of the solipsism which results from their being confounded and which has ultimately brought to destruction the imposing edifice of Hegelian Thought is to be found in his writings.
This explanation, in pretending to refute solipsism, of course assumes and confirms it; for all these cans and musts touch only your idea of yourself, not your actual being, and there is no thinkable world that is not within you, as you exist really. Thus idealists are wedded to solipsism irrevocably; and it is a happy marriage, only the name of the lady has to be changed.
In knowledge, therefore, there must be some such thing as a justified illusion, an irrational pretension by chance fulfilled, a chance shot hitting the mark. For dead logic would stick at solipsism; yet irrational life, as it stumbles along from moment to moment, and multiplies itself in a thousand centres, is somehow amenable to logic and finds uses for the reason it breeds.
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