A Quote by John Dewey
Philosophy recovers itself when it ceases to be a device for dealing with the problems of philosophers and becomes a method, cultivated by philosophers, for dealing with the problems of men.
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While we're over here blocked up in our departments and locked up in our own judgments and dealing with our own crazy problems, they're over there dealing with equivalent problems. One of the things that I am so frightened by lately is that men are having just as difficult a time striking a balance as we are.
Summits are best at dealing with problems, where the need for action is urgent and the range of possible actions limited. They are less good at dealing with opportunities.
Socrates: So even our walks are dangerous here. But you seem to have avoided the most dangerous thing of all. Bertha: What's that? Socrates: Philosophy. Bertha: Oh, we have philosophers here. Socrates: Where are they? Bertha: In the philosophy department. Socrates: Philosophy is not department. Bertha: Well, we have philosophers. Socrates: Are they dangerous? Bertha: Of course not. Socrates: Then they are not true philosophers.
To my mind, the best SF addresses itself to problems of the here and now, or even to problems which have never been solved and never will be solved - I'm thinking of Philip K. Dick's work here, dealing with questions of reality, for example.
There will be no end to the troubles of states, or of humanity itself, till philosophers become kings in this world, or till those we now call kings and rulers really and truly become philosophers, and political power and philosophy thus come into the same hands.
Modern problems proliferate and remain unsolved because we spend so much time trying to deal with societal and world problems without first dealing with family and community problems. If we organized for normal families and communities - if these two groups provided the functions they are designed for - world problems would diminish and fade out in two or three generations.
I guess whenever I'm in the paper, it's dealing with bridges falling apart, budget problems, pension crises - and saying we have to tackle these problems.
I think one reason is that philosophers are more insecure to speak accessibly because non-philosophers are skeptical that philosophers have any special expertise. After all, all people - not just philosophers - have attitudes and points of view on various philosophical questions, and they rather resent being told that there are professionals who can think about these things better.
The minute you're working with the government, you're dealing with bureaucracy, you're dealing with time lags, you're dealing with rigidity, you're dealing with a slow pace.
For the most part you are dealing with jealousy, you are dealing with love, you're dealing with hatred, you are dealing with revenge and all of these sort of classic things.
I like Jacques Derrida; I think he's funny. I like my philosophy with a few jokes and puns. I know that that offends other philosophers; they think he's not taking things seriously, but he comes up with some marvellous puns. Why shouldn't you have a bit of fun while dealing with the deepest issues of the mind?
When we avoid the legitimate suffering that results from dealing with problems, we also avoid the growth that problems demand from us.
Philosophy used to be a field that had content, but then 'natural philosophy' became physics, and physics has only continued to make inroads. Every time there's a leap in physics, it encroaches on these areas that philosophers have carefully sequestered away to themselves, and so then you have this natural resentment on the part of philosophers.
Philosophy used to be a field that had content, but then natural philosophy became physics, and physics has only continued to make inroads. Every time theres a leap in physics, it encroaches on these areas that philosophers have carefully sequestered away to themselves, and so then you have this natural resentment on the part of philosophers.
The kind of approach I take is different from much of experimental philosophy. Although the experimental philosophers and I are certainly in agreement about the relevance of empirical work to philosophy, a good deal of their work is devoted to understanding features of our folk concepts, and in this respect, at least, I see them as making the same mistake as those armchair philosophers who are interested in conceptual analysis.
When you grow up and you start having all these problems and your little sister gets pregnant, you're dealing with all these money problems and bills and the company, you ain't going to want to talk about that. Or maybe you will, but me personally, I just can't do that.
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