A Quote by Karl Jaspers
The great philosophers and the great works are standards for the selection of what is essential. Everything that we do in studying the history of philosophy ultimately serves their better understanding.
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Although many philosophers used to dismiss the relevance of neuroscience on grounds that what mattered was the software, not the hardware, increasingly philosophers have come to recognize that understanding how the brain works is essential to understanding the mind.
As I look back on it now, it's obvious that studying history and philosophy was much better preparation for the stock market than, say, studying statistics.
A good half of the effort of understanding what the Indian philosophers were after - and their subtleties make most of the great European philosophers look like schoolboys.
Virtually every subject is most effectively learned directly from the greatest thinkers, historians, artists, philosophers, scientists, prophets and their original works. Great works inspire greatness. Mediocre or poor works inspire mediocre or poor learning. The great accomplishments of humanity are the key to quality education.
There is a sort of myth of History that philosophers have.... History for philosophers is some sort of great, vast continuity in which the freedom of individuals and economic or social determinations come and get entangled. When someone lays a finger on one of those great themes--continuity, the effective exercise of human liberty, how individual liberty is articulated with social determinations--when someone touches one of these three myths, these good people start crying out that History is being raped or murdered.
I've benefited greatly from studying many effective people from history. Among those who've influenced me the most are Ronald Reagan, Theodore Roosevelt, and Winston Churchill. Each of the three altered history; each was self-created to a great extent; and each was a great student of history and leadership.
In the last analysis, the essential thing is the life of individual. This alone makes history, here alone do the great transformations take place, and the whole future, the whole history of the world, ultimately springs as a gigantic summation from these hidden source in individuals.
I am opposing it with an idea of the history of philosophy as a history of philosophers, that is, a history of mortal, fragile and limited creatures like you and I. I am against the idea of clean, clearly distinct epochs in the history of philosophy or indeed in anything else. I think that history is always messy, contingent, plural and material. I am against the constant revenge of idealism in how we think about history.
As a universal history of philosophy, the history of philosophy must become one great unity.
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.
Future generations may or may not judge Wittgenstein to be one of the great philosophers. Even if they do not, however, he is sure always to count as one of the great personalities of philosophy. From our perspective it is easy to mistake one for the other; which he is time will tell.
Can one understand politics without understanding history, especially the history of political thought, and will this distinguish political philosophy from some other kinds of philosophy (such as, perhaps, logic) to which the study of history is not integral?
I don't know what motivated the artist, which means that the paintings have an intrinsic quality. I think Goethe called it the 'essential dimension,' the thing that makes great works of art great.
I'm working harder than ever now, and I'm putting on my pants the same as I always have. I just get up every day and try to do a little better than the day before, and that is to run a great restaurant with great food, great wine, and great service. That's my philosophy.
It is thus hardly surprising that so many of the great minds in recent history have concerned themselves with economic matters. Indeed, they have come to regard economic theory in precisely the same way the ancient philosophers viewed the heavens - as the key to understanding and controlling our fate.
I am not sure just what Marx had in mind when he wrote that "philosophers have hitherto only interpreted the world in various ways; the point is to change it." Did he mean that philosophy could change the world, or that philosophers should turn to the higher priority of changing the world? If the former, then he presumably meant philosophy in a broad sense of the term, including analysis of the social order and ideas about why it should be changed, and how. In that broad sense, philosophy can play a role, indeed an essential role, in changing the world.
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