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The infinity of the Other allowed Lévinas to derive other aspects of philosophy and science as secondary to that ethic; thus: The others that obsess me in the Other do not affect me as examples of the same genus united with my neighbor, by resemblance or common nature, individuations of the human race, or chips off the old block. . . . The ...
A person is a person through other people. Umntu ngumntu ngabantu . A person is a person through other people. Munhu munhu nevanhu . A person through other people. Ndiri nekuti tiri (Shona). I am because we are. Munhu i munhu hivanwani vanhu . A person is a person through other people. Muthu ndi muthu nga vhathu . A person is a person through ...
Some recent work in epistemology deploys ideas concerning knowledge by acquaintance in developing an epistemology of knowing other people. For some examples, see Bonnie Talbert's "Knowing Other People" [4] and Matthew Benton's "Epistemology Personalized" [5] and "The Epistemology of Interpersonal Relations". [6]
Solipsism (/ ˈ s ɒ l ɪ p s ɪ z əm / ⓘ SOLL-ip-siz-əm; from Latin solus 'alone' and ipse 'self') [1] is the philosophical idea that only one's mind is sure to exist. As an epistemological position, solipsism holds that knowledge of anything outside one's own mind is unsure; the external world and other minds cannot be known and might not exist outside the mind.
Tony Milligan is a Scottish philosopher who is currently a Senior Researcher in the Philosophy of Ethics with the Cosmological Visionaries project at King's College London. Much of his research concerns the ethics of human attitudes towards outer space, but he has a broader concern with otherness: other people, other places, other creatures ...
The meaning of philosophy changed toward the end of the modern period when it acquired the more narrow meaning common today. In this new sense, the term is mainly associated with philosophical disciplines like metaphysics, epistemology, and ethics. Among other topics, it covers the rational study of reality, knowledge, and values.
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The face of the other in this sense looms above the other person and traces "where God passes." God (the infinite Other) here refers to the God of which one cannot refuse belief in Its history, that is the God who appears in traditional belief and of scripture and not some conceptual God of philosophy or ontotheology.