A Quote by Wilhelm Dilthey
We have to make philosophy itself an object of philosophical concern.
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Philosophy aims at the logical clarification of thoughts. Philosophy is not a body of doctrine but an activity. A philosophical work consists essentially of elucidations. Philosophy does not result in 'philosophical propositions', but rather in the clarification of propositions. Without philosophy thoughts are, as it were, cloudy and indistinct: its task is to make them clear and to give them sharp boundaries.
Philosophy's position with regard to science, which at one time could be designated with the name "theory of knowledge," has been undermined by the movement of philosophical thought itself. Philosophy was dislodged from this position by philosophy.
Poetry is a bad medium for philosophy. Everything in the philosophical poem has to satisfy irreconcilable requirements: for instance, the last demand that we should make of philosophy (that it be interesting) is the first we make of a poem; the philosophical poet has an elevated and methodical, but forlorn and absurd air as he works away at his flying tank, his sewing-machine that also plays the piano.
In elaborating how "philosophy by showing" works, and in defending the idea that literature and music can contribute to philosophical "showing", I am also doing something more standardly philosophical. But I view most of the book as an interweaving of philosophy and literary criticism. If that entails a broadening of a standard idea of philosophy, it's a broadening I'd like to see happen.
Logical investigations can obviously be a useful tool for philosophy. They must, however, be informed by a sensitivity to the philosophical significance of the formalism and by a generous admixture of common sense, as well as a thorough understanding both of the basic concepts and of the technical details of the formal material used. It should not be supposed that the formalism can grind out philosophical results in a manner beyond the capacity of ordinary philosophical reasoning. There is no mathematical substitute for philosophy.
Philosophy - reduced, as we have seen, to philosophical discourse - develops from this point on in a different atmosphere and environment from that of ancient philosophy. In modern university philosophy, philosophy is obviously no longer a way of life, or a form of life - unless it be the form of life of a professor of philosophy.
Each of the parts of philosophy is a philosophical whole, a circle rounded and complete in itself. In each of these parts, however, the philosophical Idea is found in a particular specificality or medium. The single circle, because it is a real totality, bursts through the limits imposed by its special medium, and gives rise to a wider circle. The whole of philosophy in this way resembles a circle of circles. The Idea appears in each single circle, but, at the same time, the whole Idea is constituted by the system of these peculiar phases, and each is a necessary member of the organisation.
Environmental philosophy just is philosophy full stop. It only sprung up as distinct subfield because mainstream philosophy was ignoring some of the most important philosophical challenges of our time.
I'm not a sociologist, and the novel has often concerned itself with sociology. It's one of the generating forces that's made fiction interesting to people. But that's not my concern. I'm interested in psychology. And also certain philosophical questions about the world.
Technology at present is covert philosophy; the point is to make it overtly philosophical.
Why does philosophy use concepts and why does faith use symbols if both try to express the same ultimate? The answer, of course, is that the relation to the ultimate is not the same in each case. The philosophical relation is in principle a detached description of the basic structure in which the ultimate manifests itself. The relation of faith is in principle an involved expression of concern about the meaning of the ultimate for the faithful.
The conduct of a man, who studies philosophy in this careless manner, is more truly sceptical than that of any one, who feeling inhimself an inclination to it, is yet so over-whelm'd with doubts and scruples, as totally to reject it. A true sceptic will be diffident of his philosophical doubts, as well as of his philosophical conviction; and will never refuse any innocent satisfaction, which offers itself, upon account of either of them.
It is necessary that the object that the artist is shaping, whether it be a vase of clay or a fishing boat, be significant of something other than itself. This object must be a sign as well as an object; a meaning must animate it, and make it say more than it is.
I have presented principles of philosophy that are not, however, philosophical but strictly mathematical-that is, those on which the study of philosophy can be based. These principles are the laws and conditions of motions and of forces, which especially relate to philosophy.
Recognizing that we have the kind of blood we have because we have the kind of kidneys we have, we must acknowledge that our kidneys constitute the major foundation of our philosophical freedom. Only because they work the way they do has it become possible for us to have bones, muscles, glands and brains. Superficially, it might be said that the function of the kidney is to make urine; but in a more considered view one can say that the kidneys make the stuff of philosophy itself.
Philosophy is this amazing technique we've devised for getting reality to answer us back when we're getting it wrong. Science itself can't make those arguments. You actually have to rely on philosophy, on philosophy of science.
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