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Naivety (also spelled naïvety), naiveness, or naïveté is the state of being naive. It refers to an apparent or actual lack of experience and sophistication, often describing a neglect of pragmatism in favor of moral idealism. A naïve may be called a naïf.
Each of the three distinct terms represents a category. From the example above, humans, mortal, and Greeks: mortal is the major term, and Greeks the minor term. The premises also have one term in common with each other, which is known as the middle term; in this example, humans. Both of the premises are universal, as is the conclusion.
Also called humanocentrism. The practice, conscious or otherwise, of regarding the existence and concerns of human beings as the central fact of the universe. This is similar, but not identical, to the practice of relating all that happens in the universe to the human experience. To clarify, the first position concludes that the fact of human existence is the point of universal existence; the ...
Absurdism - Academic skepticism - Achintya Bheda Abheda - Action, philosophy of - Actual idealism - Actualism - Advaita Vedanta - Aesthetic Realism - Aesthetics - African philosophy - Afrocentrism - Agential realism - Agnosticism - Agnostic theism - Ajātivāda - Ājīvika - Ajñana - Alexandrian school - Alexandrists - Ambedkarism - American philosophy - Analytical Thomism - Analytic ...
A priori and a posteriori; Abductive reasoning; Ability; Absolute; Absolute time and space; Abstract and concrete; Adiaphora; Aesthetic emotions; Aesthetic interpretation
Whether the colors and forms experienced perfectly match between person to person, may never be known. That people can communicate accurately shows that the order and proportionality in which experience is interpreted is generally reliable. Thus one's reality is, at least, compatible to another person's in terms of structure and ratio.
Philosophy is the study of general and fundamental problems concerning matters such as existence, knowledge, values, reason, mind, and language. [1] [2] It is distinguished from other ways of addressing fundamental questions (such as mysticism, myth) by being critical and generally systematic and by its reliance on rational argument. [3]
For example, while studying social cognition, Solomon Asch and Gustav Ichheiser wrote in 1949: "[W]e tend to resolve our perplexity arising out of the experience that other people see the world differently than we see it ourselves by declaring that those others, in consequence of some basic intellectual and moral defect, are unable to see the ...