Philosophy (from Ancient Greekphilosophía lit.'love of wisdom') is a systematic study of general and fundamental questions concerning topics like reason, existence, knowledge, mind, language, and value. It is a rational and critical inquiry that reflects on its methods and assumptions.
Historically, many of the individual sciences, such as physics and psychology, formed part of philosophy. However, they are considered separate academic disciplines in the modern sense of the term. Influential traditions in the history of philosophy include Western, Arabic–Persian, Indian, and Chinese philosophy. Western philosophy originated in Ancient Greece and covers a wide area of philosophical subfields. A central topic in Arabic–Persian philosophy is the relation between reason and revelation. Indian philosophy combines the spiritual problem of how to reach enlightenment with the exploration of the nature of reality and the ways of arriving at knowledge. Chinese philosophy focuses principally on practical issues about right social conduct, government, and self-cultivation.
Text below: "The 'pink triangle' was the sign with which the National Socialists marked homosexuals in the concentration camps in a defamatory way. From January 1933 almost all homosexual locales in and around Nollendorfplatz were closed by the National Socialists or misused by raids to create 'pink lists' (homosexual files)."
The Nazi regime considered the elimination of all manifestations of homosexuality in Germany one of its goals. Men were often arrested after denunciation, police raids, and through information uncovered during interrogations of other homosexuals. Those arrested were presumed guilty, and subjected to harsh interrogation and torture to elicit a confession. Between 1933 and 1945, an estimated 100,000 men were arrested as homosexuals; around 50,000 of these were sentenced by civilian courts, 6,400 to 7,000 by military courts [de], and an unknown number by special courts. Most of these men served time in regular prisons, and between 5,000 and 6,000 were imprisoned in concentration camps. The death rate of these prisoners has been estimated at 60 percent, a higher rate than those of other prisoner groups. A smaller number of men were sentenced to death or killed at Nazi euthanasia centres. Nazi Germany's persecution of homosexuals is considered to be the most severe episode in a long history of discrimination and violence targeting sexual minorities. (Full article...)
In his Dream Pool Essays or Dream Torrent Essays (夢溪筆談; Mengxi Bitan) of 1088, Shen was the first to describe the magnetic needle compass, which would be used for navigation (first described in Europe by Alexander Neckam in 1187). Shen discovered the concept of true north in terms of magnetic declination towards the north pole, with experimentation of suspended magnetic needles and "the improved meridian determined by Shen's [astronomical] measurement of the distance between the pole star and true north". This was the decisive step in human history to make compasses more useful for navigation, and may have been a concept unknown in Europe for another four hundred years (evidence of German sundials made circa 1450 show markings similar to Chinese geomancers' compasses in regard to declination). (Full article...)
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Augustine of Hippo (AD 354–430) as painted by Sandro Botticelli (c. 1445–1510). Augustine is credited with developing the first form of the theodicy now named for him. The Augustinian theodicy, named for the 4th- and 5th-century theologian and philosopher Augustine of Hippo, is a type of Christiantheodicy that developed in response to the evidential problem of evil. As such, it attempts to explain the probability of an omnipotent (all-powerful) and omnibenevolent (all-loving) God amid evidence of evil in the world. A number of variations of this kind of theodicy have been proposed throughout history; their similarities were first described by the 20th-century philosopher John Hick, who classified them as "Augustinian". They typically assert that God is perfectly (ideally) good, that he created the world out of nothing, and that evil is the result of humanity's original sin. The entry of evil into the world is generally explained as consequence of original sin and its continued presence due to humans' misuse of free will and concupiscence. God's goodness and benevolence, according to the Augustinian theodicy, remain perfect and without responsibility for evil or suffering.
Augustine of Hippo was the first to develop the theodicy. He rejected the idea that evil exists in itself, instead regarding it as a corruption of goodness, caused by humanity's abuse of free will. Augustine believed in the existence of a physical Hell as a punishment for sin, but argued that those who choose to accept the salvation of Jesus Christ will go to Heaven. In the 13th century, Thomas Aquinas – influenced by Augustine – proposed a similar theodicy based on the view that God is goodness and that there can be no evil in him. He believed that the existence of goodness allows evil to exist, through the fault of humans. Augustine also influenced John Calvin, who supported Augustine's view that evil is the result of free will and argued that sin corrupts humans, requiring God's grace to give moral guidance. (Full article...)
Conatus is, for Baruch Spinoza, where "each thing, as far as it lies in itself, strives to persevere in its being." In the philosophy of Baruch Spinoza, conatus (/koʊˈneɪtəs/; wikt:conatus; Latin for "effort; endeavor; impulse, inclination, tendency; undertaking; striving") is an innate inclination of a thing to continue to exist and enhance itself. This thing may be mind, matter, or a combination of both, and is often associated with God's will in a pantheist view of nature. The conatus may refer to the instinctive will to live of living organisms or to various metaphysical theories of motion and inertia. Today, conatus is rarely used in the technical sense, since classical mechanics uses concepts such as inertia and conservation of momentum that have superseded it. It has, however, been a notable influence on later thinkers such as Arthur Schopenhauer and Friedrich Nietzsche. (Full article...)
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Title page from the second edition of A Vindication of the Rights of Men, the first to carry Wollstonecraft's name
Wollstonecraft attacked not only hereditary privilege, but also the rhetoric that Burke used to defend it. Most of Burke's detractors deplored what they viewed as his theatrical pity for Marie Antoinette, but Wollstonecraft was unique in her love of Burke's gendered language. By saying the sublime and the beautiful, terms first established by Burke himself in A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful (1756), she kept his rhetoric as well as his argument. In her first unabashedly feminist critique, which Wollstonecraft scholar Claudia Johnson describes as unsurpassed in its argumentative force, Wollstonecraft indicts Burke's justification of an equal society founded on the passivity of women. (Full article...)
Born and raised in Albany, New York, Hand majored in philosophy at Harvard College and graduated with honors from Harvard Law School. After a relatively undistinguished career as a lawyer in Albany and New York City, he was appointed at the age of 37 as a Manhattan federal district judge in 1909. The profession suited his detached and open-minded temperament, and his decisions soon won him a reputation for craftsmanship and authority. Between 1909 and 1914, under the influence of Herbert Croly's social theories, Hand supported New Nationalism. He ran unsuccessfully as the Progressive Party's candidate for chief judge of the New York Court of Appeals in 1913, but withdrew from active politics shortly afterwards. In 1924, President Calvin Coolidge elevated Hand to the Court of Appeals for the Second Circuit, which he went on to lead as the senior circuit judge (later retitled chief judge) from 1939 until his semi-retirement in 1951. Scholars have recognized the Second Circuit under Hand as one of the finest appeals courts in American history. Friends and admirers often lobbied for Hand's promotion to the Supreme Court, but circumstances and his political past conspired against his appointment. (Full article...)
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Anarky is an anti hero appearing in American comic books published by DC Comics. Co-created by Alan Grant and Norm Breyfogle, he first appeared in Detective Comics #608 (November 1989), as an adversary of Batman. Anarky is introduced as Lonnie Machin, a child prodigy with knowledge of radical philosophy and driven to overthrow governments to improve social conditions. Stories revolving around Anarky often focus on political and philosophical themes. The character, who is named after the philosophy of anarchism, primarily espouses anti-statism and attacks capitalism; however, multiple social issues have been addressed through the character, including environmentalism, antimilitarism, economic inequality, and political corruption. Inspired by multiple sources, early stories featuring the character often included homages to political and philosophical texts, and referenced anarchist philosophers and theorists. The inspiration for the creation of the character and its early development was based in Grant's personal interest in anti-authoritarian philosophy and politics. However, when Grant himself transitioned to the philosophy of Neo-Tech developed by Frank R. Wallace, he shifted the focus of Anarky from a vehicle for social anarchism and then libertarian socialism, with an emphasis on wealth redistribution and critique of Capitalism, to themes of individualism and personal reflections on the nature of consciousness.
Originally intended to only be used in the debut story in which he appeared, Grant decided to continue using Anarky as a sporadically recurring character throughout the early 1990s, following positive reception by readers and Dennis O'Neil. The character experienced a brief surge in media exposure during the late 1990s when Breyfogle convinced Grant to produce a limited series based on the character. The 1997 spin-off series, Anarky, was received with positive reviews and sales, and later declared by Grant to be among his "career highlights". Batman: Anarky, a trade paperback collection of stories featuring the character, soon followed. This popular acclaim culminated, however, in a financially and critically unsuccessful ongoing solo series. The 1999 Anarky series, for which even Grant has expressed his distaste, was quickly canceled after eight issues. (Full article...)
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Anekāntavāda (Sanskrit: अनेकान्तवाद, "many-sidedness") is the Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects and viewpoints.
According to Jainism, no single, specific statement can describe the nature of existence and the absolute truth. This knowledge (Kevala Jnana), it adds, is comprehended only by the Arihants. Other beings and their statements about absolute truth are incomplete, and at best a partial truth. All knowledge claims, according to the anekāntavāda doctrine must be qualified in many ways, including being affirmed and denied. Anekāntavāda is a fundamental doctrine of Jainism. (Full article...)
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Intelligent design (ID) is a pseudoscientific argument for the existence of God, presented by its proponents as "an evidence-based scientific theory about life's origins". Proponents claim that "certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection." ID is a form of creationism that lacks empirical support and offers no testable or tenable hypotheses, and is therefore not science. The leading proponents of ID are associated with the Discovery Institute, a Christian, politically conservative think tank based in the United States.
Zhang Heng began his career as a minor civil servant in Nanyang. Eventually, he became Chief Astronomer, Prefect of the Majors for Official Carriages, and then Palace Attendant at the imperial court. His uncompromising stance on historical and calendrical issues led to his becoming a controversial figure, preventing him from rising to the status of Grand Historian. His political rivalry with the palace eunuchs during the reign of Emperor Shun (r. 125–144) led to his decision to retire from the central court to serve as an administrator of Hejian Kingdom in present-day Hebei. Zhang returned home to Nanyang for a short time, before being recalled to serve in the capital once more in 138. He died there a year later, in 139. (Full article...)
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In political philosophy, a throffer is a proposal (also called an intervention) that mixes an offer with a threat which will be carried out if the offer is not accepted. The term was first used in print by political philosopher Hillel Steiner; while other writers followed, it has not been universally adopted and it is sometimes considered synonymous with carrot and stick. Though the threatening aspect of a throffer need not be obvious, or even articulated at all, an overt example is: "Kill this man and receive £100; fail to kill him and I'll kill you."
Steiner differentiated offers, threats and throffers based on the preferability of compliance and noncompliance for the subject when compared to the normal course of events that would have come about were no intervention made. Steiner's account was criticised by philosopher Robert Stevens, who instead suggested that what was important in differentiating the kinds of intervention was whether performing or not performing the requested action was more or less preferable than it would have been were no intervention made. Throffers form part of the wider moral and political considerations of coercion, and form part of the question of the possibility of coercive offers. Contrary to received wisdom that only threats can be coercive, throffers lacking explicit threats have been cited as an example of coercive offers, while some writers argue that offers, threats and throffers may all be coercive if certain conditions are met. For others, by contrast, if a throffer is coercive, it is explicitly the threat aspect that makes it so, and not all throffers can be considered coercive. (Full article...)
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The title-page of the 1759 edition published by Cramer in Geneva, which reads, "Candide, or Optimism, translated from the German of Dr. Ralph."
Candide, ou l'Optimisme (/kɒnˈdiːd/kon-DEED, French:[kɑ̃did]ⓘ) is a French satire written by Voltaire, a philosopher of the Age of Enlightenment, first published in 1759. The novella has been widely translated, with English versions titled Candide: or, All for the Best (1759); Candide: or, The Optimist (1762); and Candide: Optimism (1947). A young man, Candide, lives a sheltered life in an Edenicparadise, being indoctrinated with Leibnizian optimism by his mentor, Professor Pangloss. This lifestyle is abruptly ended, followed by Candide's slow and painful disillusionment as he witnesses and experiences great hardships in the world. Voltaire concludes Candide with, if not rejecting Leibnizian optimism outright, advocating a deeply practical precept, "we must cultivate our garden", in lieu of the Leibnizian mantra of Pangloss, "all is for the best" in the "best of all possible worlds".
Candide is characterized by its tone as well as its erratic, fantastical, and fast-moving plot. A picaresque novel with a story akin to a serious bildungsroman, it parodies many adventure and romance clichés, in a tone that is bitter and matter-of-fact. The events discussed are often based on historical happenings. As philosophers of Voltaire's day contended with the problem of evil, so does Candide, albeit more directly and humorously. Voltaire ridicules religion, theologians, governments, armies, philosophies, and philosophers. Through Candide, he assaults Leibniz and his optimism. (Full article...)
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Cover of the first edition
The Fountainhead is a 1943 novel by Russian-born American author Ayn Rand, her first major literary success. The novel's protagonist, Howard Roark, is an intransigent young architect who battles against conventional standards and refuses to compromise with an architectural establishment unwilling to accept innovation. Roark embodies what Rand believed to be the ideal man, and his struggle reflects Rand's belief that individualism is superior to collectivism.
Roark is opposed by what he calls "second-handers", who value conformity over independence and integrity. These include Roark's former classmate, Peter Keating, who succeeds by following popular styles but turns to Roark for help with design problems. Ellsworth Toohey, a socialist architecture critic who uses his influence to promote his political and social agenda, tries to destroy Roark's career. Tabloid newspaper publisher Gail Wynand seeks to shape popular opinion; he befriends Roark, then betrays him when public opinion turns in a direction he cannot control. The novel's most controversial character is Roark's lover, Dominique Francon. She believes that non-conformity has no chance of winning, so she alternates between helping Roark and working to undermine him. (Full article...)
... that in his book How to Be Perfect, Michael Schur sought to "wade into some deeply confusing and painful applications of moral philosophy ... but in a fun way"?
Hume believed that all human knowledge comes to us through our senses. Our perceptions, as he called them, can be divided into two categories: ideas and impressions. He defines these terms thus in his An Enquiry Concerning Human Understanding: "By the term impression, then, I mean all our more lively perceptions, when we hear, or see, or feel, or love, or hate, or desire, or will. And impressions are distinguished from ideas, which are the less lively perceptions, of which we are conscious, when we reflect on any of those sensations or movements above mentioned." He further specifies ideas, saying, "It seems a proposition, which will not admit of much dispute, that all our ideas are nothing but copies of our impressions, or, in other words, that it is impossible for us to think of anything, which we have not antecedently felt, either by our external or internal senses." This forms an important aspect of Hume's skepticism, for he says that we cannot be certain a thing, such as God, a soul, or a self, exists unless we can point out the impression from which the idea of the thing is derived.
The problem of free will is the problem of whether human beings exercise control over their own actions and decisions. Addressing this problem requires understanding the relation between freedom and causation, and determining whether or not the laws of nature are causally deterministic. The various positions taken differ on whether all events are determined or not—determinism versus indeterminism—and also on whether freedom can coexist with determinism or not—compatibilism versus incompatibilism. So, for instance, hard determinists argue that the universe is deterministic, and that this makes free will impossible.
The principle of free will has religious, ethical, and scientific implications. For example, in the religious realm, free will may imply that an omnipotentdivinity does not assert its power over individual will and choices. In ethics, it may imply that individuals can be held morally accountable for their actions. In psychology, it may imply that the mind controls some of the actions of the body. In the scientific realm, it may imply that the actions of the body, including the brain, are not wholly determined by physical causality. The question of free will has been a central issue since the beginning of philosophical thought.
Raghubir and Srivastava conducted three studies in their research on the denomination effect; their findings suggested people may be more likely to spend money represented by smaller denominations and that consumers may prefer to receive money in a large denomination when there is a need to control spending. The denomination effect can occur when large denominations are perceived as less exchangeable than smaller denominations. (Full article...)
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Sermon of the Beatitudes depicts Jesus' Sermon on the Mount, in which he summarized his ethical teachings. James Tissot, c. 1890 Christian ethics, also known as moral theology, is a multi-faceted ethical system. It is a virtue ethic, which focuses on building moral character, and a deontological ethic which emphasizes duty according to the Christian perspective. It also incorporates natural law ethics, which is built on the belief that it is the very nature of humans – created in the image of God and capable of morality, cooperation, rationality, discernment and so on – that informs how life should be lived, and that awareness of sin does not require special revelation. Other aspects of Christian ethics, represented by movements such as the social Gospel and liberation theology, may be combined into a fourth area sometimes called prophetic ethics.
Christian ethics derives its metaphysical core from the Bible, seeing God as the ultimate source of all power. Evidential, Reformed and volitionalepistemology are the three most common forms of Christian epistemology. The variety of ethical perspectives in the Bible has led to repeated disagreement over defining the basic Christian ethical principles, with at least seven major principles undergoing perennial debate and reinterpretation. Christian ethicists use reason, philosophy, natural law, the social sciences, and the Bible to formulate modern interpretations of those principles; Christian ethics applies to all areas of personal and societal ethics. (Full article...)
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The history of Christian thought has included concepts of both inclusivity and exclusivity from its beginnings. These have been understood and applied differently in different ages, and have led to practices of both persecution and toleration. Early Christian thought established Christian identity, defined heresy and orthodoxy, and separated itself from polytheism and Judaism. Nearly all scholars prior to the late twentieth-century claimed Christian thought was intolerant as evidenced by persecution of pagans and violence in the centuries after Christianity became favored by Christian emperors in the Roman Empire. However, the majority of modern scholars say the change to Christian leadership did not cause a persecution of pagans, and violence in society did not increase.
After the fall of the Roman Empire, Christian thought focused more on preservation than origination. This era of thought is exemplified by Gregory the Great, Saint Benedict, Visigothic Spain, illustrated manuscripts, and progress in medical care through monks. Although the roots of supersessionism, the theory that Christians replaced Jews as God's chosen, and deicide can be traced to some second century Christian thought, Jews of the Middle Ages lived mostly peacefully alongside their Christian neighbors because of Augustine of Hippo's teaching that they should be left alone. In the Early Middle Ages, Christian thought on the military and involvement in war shifted to accommodate the crusades by inventing chivalry and new monastic orders dedicated to it. There was no single thread of Christian thought throughout most of the Middle Ages as the Church was largely democratic and each order had its own doctrine. (Full article...)
Cochrane's work forms part of the political turn in animal ethics—that is, the emergence of academic literature exploring the normative aspects of human/nonhuman animal relationships from a political perspective. He is known for his interest-based account of animal rights, a theory of justice according to which animals have rights based on their possession of normatively-significant interests. The account is a two-tiered one, with individuals' strong interests grounding prima facie rights, and some prima facie rights becoming concrete, or all-things-considered, rights. In this picture, the violation of concrete rights, but not necessarily prima facie rights, represents an injustice. In particular, Cochrane argues that sentient animals' interests against suffering and death ground prima facie rights against the infliction of suffering and death. These prima facie rights convert to concrete rights in, for example, animal agriculture and animal testing, meaning that killing nonhuman animals or making them suffer for these purposes is unjust. (Full article...)
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Vivekananda in Chicago, September 1893. In note on the left Vivekananda wrote: "One infinite pure and holy – beyond thought beyond qualities I bow down to thee".
Swami Vivekananda (/ˈswɑːmiˌvɪveɪˈkɑːnəndə/) (12 January 1863 – 4 July 1902), born Narendranath Datta, was an Indian Hindu monk, philosopher, author, religious teacher, and the chief disciple of the Indian mystic Ramakrishna. Vivekananda was a major figure in the introduction of Vedanta and Yoga to the Western world, and is credited with raising interfaith awareness and elevating Hinduism to the status of a major world religion.
Born into an aristocratic Bengali Kayastha family in Calcutta (now Kolkata), Vivekananda showed an early inclination towards religion and spirituality. At the age of 18, he met Ramakrishna and became his devoted disciple, and later took up the vows of a sannyasin (renunciate). Following Ramakrishna’s death, Vivekananda travelled extensively across the Indian subcontinent as a wandering monk, gaining first-hand knowledge of the often harsh living conditions endured by the Indian masses under then British India, he sought a way to alleviate their suffering by establishing social services but lacked capital. In 1893, he travelled to the United States to participate in the Parliament of the World's Religions in Chicago, where he delivered a landmark speech beginning with the words "Sisters and brothers of America...". His powerful message introduced Hindu spiritual thought and advocated for both religious tolerance and universal acceptance. The speech made a profound impression; an American newspaper described him as "an orator by divine right and undoubtedly the greatest figure at the Parliament". (Full article...)
Reich's work on character contributed to the development of Anna Freud's The Ego and the Mechanisms of Defence (1936), and his idea of muscular armour—the expression of the personality in the way the body moves—shaped innovations such as body psychotherapy, Gestalt therapy, bioenergetic analysis and primal therapy. His writing influenced generations of intellectuals; he coined the phrase "the sexual revolution" and according to one historian acted as its midwife. During the 1968 student uprisings in Paris and Berlin, students scrawled his name on walls and threw copies of The Mass Psychology of Fascism at police. (Full article...)
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Wave functions of the electron in a hydrogen atom at different energy levels. Quantum mechanics cannot predict the exact location of a particle in space, only the probability of finding it at different locations. The brighter areas represent a higher probability of finding the electron. Quantum mechanics is the fundamental physical theory that describes the behavior of matter and of light; its unusual characteristics typically occur at and below the scale of atoms. It is the foundation of all quantum physics, which includes quantum chemistry, quantum biology, quantum field theory, quantum technology, and quantum information science.
Quantum mechanics can describe many systems that classical physics cannot. Classical physics can describe many aspects of nature at an ordinary (macroscopic and (optical) microscopic) scale, but is not sufficient for describing them at very small submicroscopic (atomic and subatomic) scales. Classical mechanics can be derived from quantum mechanics as an approximation that is valid at ordinary scales. (Full article...)
Dreamtime opens with the premise that many of those accused of witchcraft in early modern Christendom had been undergoing visionary journeys with the aid of a hallucinogenic salve which was suppressed by the Christian authorities. Duerr argues that this salve had been a part of the nocturnal visionary traditions associated with the goddess Diana, and he attempts to trace their origins back to the ancient world, before looking at goddesses associated with the wilderness and arguing that in various goddess-centred cultures, the cave represented a symbolic vagina and was used for birth rituals. (Full article...)
The volume contains a number of arguments. However, four themes have a central role in the overall work. The first theme given treatment in the analysis is that the lust for power is a part of human nature. Second, the work emphasises that there are different forms of social power, and that these forms are substantially interrelated. Third, Power insists that "organisations are usually connected with certain kinds of individuals". Finally, the work ends by arguing that "arbitrary rulership can and should be subdued". (Full article...)
Panait Cerna (Romanian pronunciation:[panaˈitˈt͡ʃerna]; Bulgarian: Панайот Черна, Panayot Cherna, born Panayot Stanchov or Panait Staciov; August 26 or September 25, 1881 – March 26, 1913) was a Romanian poet, philosopher, literary critic and translator. A native speaker of Bulgarian, Cerna nonetheless wrote in Romanian, and developed a traditionalist style which was connected with classicism and neoclassicism. Praised by the conservative literary society Junimea, he was promoted by its leader Titu Maiorescu, as well as by Maiorescu's disciples Mihail Dragomirescu and Simion Mehedinţi. Cerna became the group's main representative during its decline, contributing to both major Junimist magazines, Convorbiri Literare and Convorbiri Critice. He also contributed pieces to the traditionalist magazine Sămănătorul, and was briefly affiliated with other literary journals.
Image 8The philosopher Pyrrho of Elis, in an anecdote taken from Sextus Empiricus' Outlines of Pyrrhonism
(upper)PIRRHO • HELIENSIS • PLISTARCHI • FILIVS translation (from Latin): Pyrrho • Greek • Son of Plistarchus
(middle)OPORTERE • SAPIENTEM HANC ILLIVS IMITARI SECVRITATEMtranslation (from Latin): It is right wisdom then that all imitate this security (Pyrrho pointing at a peaceful pig munching his food)
(lower)Whoever wants to apply the real wisdom, shall not mind trepidation and misery
Image 10The Buddhist Nalanda university and monastery was a major center of learning in India from the 5th century CE to c. 1200. (from Eastern philosophy)
Image 8Friedrich Schiller (1759–1805) was a German poet, philosopher, physician, historian and playwright.
Image 9The center third of Education (1890), a stained glass window by Louis Comfort Tiffany and Tiffany Studios, located in Linsly-Chittenden Hall at Yale University. It depicts Science (personified by Devotion, Labor, Truth, Research and Intuition) and Religion (personified by Purity, Faith, Hope, Reverence and Inspiration) in harmony, presided over by the central personification of "Light·Love·Life".
Image 12Oscar Wilde reclining with Poems, by Napoleon Sarony, in New York in 1882. Wilde often liked to appear idle, though in fact he worked hard; by the late 1880s he was a father, an editor, and a writer.
Philosophy ponders the most fundamental questions humankind has been able to ask. These are increasingly numerous and over time they have been arranged into the overlapping branches of the philosophy tree:
Aesthetics: What is art? What is beauty? Is there a standard of taste? Is art meaningful? If so, what does it mean? What is good art? Is art for the purpose of an end, or is "art for art's sake?" What connects us to art? How does art affect us? Is some art unethical? Can art corrupt or elevate societies?
Epistemology: What are the nature and limits of knowledge? What is more fundamental to human existence, knowing (epistemology) or being (ontology)? How do we come to know what we know? What are the limits and scope of knowledge? How can we know that there are other minds (if we can)? How can we know that there is an external world (if we can)? How can we prove our answers? What is a true statement?
Ethics: Is there a difference between ethically right and wrong actions (or values, or institutions)? If so, what is that difference? Which actions are right, and which wrong? Do divine commands make right acts right, or is their rightness based on something else? Are there standards of rightness that are absolute, or are all such standards relative to particular cultures? How should I live? What is happiness?
Logic: What makes a good argument? How can I think critically about complicated arguments? What makes for good thinking? When can I say that something just does not make sense? Where is the origin of logic?
Metaphysics: What sorts of things exist? What is the nature of those things? Do some things exist independently of our perception? What is the nature of space and time? What is the relationship of the mind to the body? What is it to be a person? What is it to be conscious? Do gods exist?
Political philosophy: Are political institutions and their exercise of power justified? What is justice? Is there a 'proper' role and scope of government? Is democracy the best form of governance? Is governance ethically justifiable? Should a state be allowed? Should a state be able to promote the norms and values of a certain moral or religious doctrine? Are states allowed to go to war? Do states have duties against inhabitants of other states?