In the realm of phenomenological enquiry, we encounter a profusion of phenomena. From a basic object like a table, to something more malleable like a rope, all phenomena in our world can be viewed, interpreted, and applied in a myriad of different ways.
So, what about a primordial phenomena like the stick? Is it just a stick?
James Elliott explores the versatility of the great, glorious stick in his poem, ‘An Ode to Sticks’.
The Liar’s paradox is one of the simplest paradoxes to explain, yet one of the hardest to solve. It is the sentence that says “This sentence is false”. If a sentence is true, then what it says must be true. So – in accordance with the forgoing principle – if we suppose that the liar’s sentence is true, we are forced to conclude that it is false. If we suppose that it is false, we are forced to conclude that it is true. Each of these sub-conclusions, together entail the conclusion that the liar’s sentence is true if and only if it is false. Tarski and Kripke each propose their own solutions to the liar paradox. Each solution has strengths and weaknesses, however, what is interesting is that the problems of one solution are solved by the other and vice versa.
The phenomenon of self-deception in which an individual is both the deceiver and the deceived is possible if their pre-reflective knowledge of something is reflectively (mis)interpreted as a falsifiable belief.
When 66 year-old Rudi Dobron entered palliative care, he was ready to die. Instead, for a further seven weeks, he endured prolonged, intolerable suffering, engendered by deficits in the modern approach to dying. I concur with urologist Rodney Syme and a large aggregate of others that such discomfort could have been avoided by an earlier death. With reference to the classic case of Mr Dobron, this paper explores both the four-principles and capabilities approaches to ethics and scrutinises current legislation relevant to end-of-life decision-making and physician-assisted dying.
We explore the introduction of Hegel to French Philosophy through the Kojeve in the context of the divide in contemporary philosophy.
Heidegger’s theory of existence is centred around the unique relationship we have with the world and other human beings. Heidegger argues that as humans, we are responsible for creating our own meaning through existence. In doing so we are able to live an authentic life. The alternative to this is a life in which we do not realise the endless possibilities bestowed upon us, and instead we become just another member of the mass, or ‘das Man’.