Showing results by narrator "Robert Whitfield" in All Categories

Rene Descartes spent most of his childhood in solitude, a situation that also came to characterize his adult life. Fortunately, these countless lonely hours helped Descartes produce the declaration that changed all philosophy: "I think, therefore I am." Eventually convincing himself to doubt and disregard sensory knowledge, Descartes found he could prove his existence through his thoughts. This internal information, he believed, was the true reality and external forces were hopelessly deceiving.

A handsome recluse, plagued by indecision and hypochondria, Franz Kafka nonetheless exhibited an extraordinary strength. He developed the uncanny ability to observe himself with cool objectivity, and he cultivated this ability in his writing, where it appeared in increasingly original metaphorical form. His works became among the greatest of the twentieth century, and his influence permeated far and wide, transcending literature.

After narrowly avoiding a firing squad when he was just twenty-eight years old, Dostoevsky never took things lightly. His great novels burst upon the European literary scene like a succession of thunderbolts. His understanding of the darker and more extreme recesses of the human mind cast a forceful light into these areas of experience. The raw psychology and passionate involvement of his books galvanized writers and thinkers as disparate as Nietzsche and Kafka.

In an age when philosophers had scarcely glimpsed the horizons of the mind, a boy named Aristocles decided to forgo his ambitions as a wrestler. Adopting the nickname Plato, he embarked instead on a life in philosophy. In 387 B.C. he founded the Academy, the world's first university, and taught his students that all we see is not reality but merely a reproduction of the true source. And in his famous Republic he described the politics of "the highest form of state."

Don Quixote, the world's first novel and by far the best-known book in Spanish literature, was originally intended by Cervantes as a satire on traditional popular ballads, yet he also parodied the romances of chivalry. By happy coincidence he produced one of the most entertaining adventure stories of all time and, in Don Quixote and his faithful squire, Sancho Panza, two of the greatest characters in fiction.

We see our age as the greatest in human history, filled with seemingly unending originality. Yet such dynamism is not a necessary characteristic of great eras. Among the most long-lasting and stable civilizations was that of medieval Europe. There stasis was achieved, and with it a stability that permitted the development of structured thought and intellectual embellishment of unparalleled degree.

It was a split-second operation as delicate and as deadly as a time bomb. It demanded the concentrated devotion and vigilance of more than six hundred men for every hour, every day, and every night for more than a year. With only their bare hands and crude homemade tools, they sank shafts, built underground railroads, forged passports, drew maps, faked weapons, and tailored German clothes.

Immanuel Kant taught and wrote prolifically about physical geography yet never traveled further than forty miles from his home in Kvnigsberg. How appropriate it is then that in his philosophy he should deny that all knowledge was derived from experience. He insisted that all experience must conform to knowledge. According to Kant, space and time are subjective; along with various "categories," they help us to see the phenomena of the world, though never its true reality.

With Hegel, philosophy became very difficult indeed. His dialectical method produced the most grandiose metaphysical system known to man. Even Hegel conceded that "only one man understands me, and even he does not." Hegel's system included absolutely everything, but its most vital element was the dialectic of the thesis, antithesis, and synthesis. This method sprang from Hegel's ambition to overcome the deficiencies of logic and ascended toward mind as the ultimate reality.

Kierkegaard wasn't really a philosopher in the academic sense. Yet he produced what many people expect of philosophy. His subject was the individual and his or her existence, the "existing being." In Kierkegaard's view, this purely subjective entity lay beyond the reach of reason, logic, philosophical systems, theology, or even "the pretenses of psychology." Nonetheless, it was the source of all these subjects. The branch of philosophy to which Kierkegaard gave birth has come to be known as existentialism.

Spinoza's brilliant metaphysical system was derived neither from reality nor experience. Starting from basic assumptions, with a series of geometric proofs he built a universe which was also God, one and the same thing, the classic example of pantheism. Although his system seems an oddity today, Spinoza's conclusions are deeply in accord with modern thought, from science (the holistic ethics of today's ecologists) to politics (the idea that the state exists to protect the individual).

A little over 100 years ago, East Africa was terra incognita to most whites: a land largely unmapped, sparsely settled by Europeans, and teeming with wildlife. It was the hunter-adventurer's paradise, and by the early 20th century, a small, lionhearted clan of explorers and big-game hunters began leading safaris there for money.

Confucius knew all about life and told us how to behave, but we can't find out precisely what he was up to. His well-meaning platitudes, quaint maxims, and quasi-enigmatic anecdotes combined to produce an ideal philosophy for civil servants. It would appear that his aim was to turn his pupils into good government officials, but his teachings succeeded beyond his wildest expectations, providing rules of conduct and spiritual fodder for more than two thousand years.

This is a story of the days of chivalry in England and of young Myles Falworth, son of a lord unjustly disgraced for treason, who was forced to make his fortune as best he might in the days when men seemed made of iron. How he entered the service of a powerful lord, rose to knighthood, defeated his father's old enemy in thrilling combat, and at last won the friendship of the king is told against a background of the dangerous times of the 14th century that makes them live again.

In Rousseau we encounter a walking ego, naked sensibility. Feeling triumphs over intellectual argument in his works, which are both deeply stirring and deeply inconsistent. Yet while his contemporaries Kant and Hume may have been superior academic philosophers, the sheer power of Rousseau's ideas was unequaled in his time. It was he who encouraged the introduction of both liberty and irrationality into the public domain.

Karl Marx's devastating critique of capitalism, and his proposal of communism as the answer to the failings of the capitalist system, bore their greatest fruits in the twentieth century with the formation of the communist state in the Soviet Union. This great venture has now all but completely failed. Yet the force of the communist belief offered the prospect of "justice on this earth" to countless numbers. And Marx's critique has influenced generations of thinkers who call themselves Marxists.

One of the two major philosophical traditions of the twentieth century was linguistic analysis, derived largely from Wittgenstein. The other, diametrically opposed, came from Heidegger, and its fundamental question was, "What is the meaning of existence?" For Heidegger, this question could not simply be "analyzed away". It was beyond the reach of logic or reason. It was the primary "given" of every individual life. To confront it, Heidegger needed to develop an entire new form of philosophy.

Renowned psychiatrist and educator Armand Nicholi here presents a fascinating comparison of the beliefs of Sigmund Freud and C. S. Lewis. In the 20th century, no spokesman was more prominent for nonbelief than Sigmund Freud, and no one argued for belief more successfully than C. S. Lewis. From pain and suffering to love and sex, from God to morality, Lewis and Freud carefully argued opposing positions and even considered the chief objections to their positions.

This is the enthralling account of a Christian's epic journey. With a burden on his back, Christian reads a book that tells him that the city in which he and his family dwell will be set ablaze. Christian flees from the City of Destruction and journeys through the Slough of Despond, the Interpreter's House, the House Beautiful, the Valley of Humiliation, the Valley of the Shadow of Death, Vanity Fair, Doubting Castle, and the Delectable Mountains, and finally reaches the Celestial City.

Schopenhauer, the "philosopher of pessimism", makes it very plain that he regards the world and our life in it as a bad joke. But if the world is indifferent to our fate, it doesn't thwart us on purpose. The world's facade is supported by what Schopenhauer calls the Universal Will, blind and without purpose. This Will brings on all our misery and suffering; our only hope is to liberate ourselves from its power and from the trappings of individualism and egoism that are at its mercy.