Can you highlight the features that help this essay to get a band 9? Most people have forgotten the meaning behind traditional or religious festivals; during festival periods, people nowadays only want to enjoy themselves. To what extent do you agree or disagree with this opinion?
Meaning and the Problem of Universals, A Kant-Friesian Approach One of the most durable and intractable issues in the history of philosophy has been the problem of universals. Closely related to this, and a major subject of debate in 20th century philosophy, has been the problem of the nature of the meaning.
The problem of universals goes back to Plato and Aristotle. The matter at issue is that, on the one hand, the objects of experience are individual, particular, and concrete, while, on the other hand, the objects of thought, or most of the kinds of things that we know even about individuals, are general and abstract, i.
Thus, a house may be red, but there are many other red things, so redness is a general property, a universal. There are also many houses, and even kinds of houses, so the nature of being a house is general and universal also.
Redness can also be conceived in the abstract, separate from any particular thing, but it cannot exist in experience except as a property of some particular thing and it cannot even be imagined except with some other minimal properties, e.
Abstraction is especially conspicuous in mathematics, where numbers, geometrical shapes, and equations are studied in complete separation from experience. The question that may be asked, then, is how it is that general kinds and properties or abstract objects are related to the world, how they exist in or in relation to individual objects, and how it is that we know them when experience only seems to reveal individual, concrete things.
Plato concludes that what we "look upon" as a model, and is not an object of experience, is some other kind of real object, which has an existence elsewhere. That "elsewhere" is the "World of Forms," to which we have only had access, as the Myth of Chariot in the Phaedrus says, before birth, and which we are now only remembering.
Later, the Neoplatonists decided that we have access now, immediately and intuitively, to the Forms, but while this produces a rather different kind of theory, both epistemologically and metaphysically, it still posits universals as objects at a higher level of reality than the objects of experience which partake of matter and evil.
Plato himself realized, as recounted in the Parmenides, that there were some problems and obscurities with his theory. Some of these could be dismissed as misunderstandings; others were more serious. Most important, however, was the nature of the connection between the objects of experience and the Forms.
Individual objects "participate" in the Forms and derive their character, even, Plato says in the Republictheir existence, from the Forms, but it is never clear how this is supposed to work if the World of Forms is entirely separate from the world of experience that we have here.
In the Timaeus, Plato has a Creator God, the "Demiurge," fashioning the world in the image of the Forms, but this cannot explain the on-going coming-into-being of subsequent objects that will "participate" themselves. Universals have real existence, just as much so, if not more so, than the individual objects of experience.
He "immanentized" the Forms. This meant, of course, that there still were Forms; it was just a matter of where they existed. This word is more familiar to us in its Latin translation: In modern discussion, however, it is usually just called the "form" of the object. The Aristotelian "form" of an object, however, is not just what an object "looks" like.
An individual object as an individual object is particular, not universal. The "form" of the object will be the complex of all its abstract features and properties.
If the object looks red or looks round or looks ugly, then those features, as abstractions, belong to the "form. To Aristotle that was the "matter" of the object. Since everything that we can identify about an object, the kind of thing it is, what it is doing, where it is, etc. By contrast, the "matter" represents the potential or possibility of an object to have other properties.
These uses of "form" and "matter" are now rather different from what is familiar to us. Aristotelian "matter" is not something that we can see, so it is not what we usually mean by matter today. Similarly, Aristotelian "form" is not some superficial appearance of a fundamentally material object:I can truly connect with your essay man.
I am myself a constant searcher of meaning, and Albert Camus I beliece once said that human is a meaning-making machine trapped in a meaningless universe. Here is a link to an excellent documented discussion about the poignance of Frankl’s work to contribute as a resource. The individual clip explores a number of subjects, including one of Frankl’s revelations described in “Man’s Search for Meaning.”.
Meaning of Life Philosophy Essay for Students. Writing a philosophy essay is by no means an easy task. In fact, any form of academic writing is relatively difficult to master.
This is why a good example of a meaning of life essay will help you greatly. By reading sample essays, you learn how a . the meaning of life, the definition of fear erupts.
You will occasionally hear people say "I am afraid for my life." In my perspective, when fear gets in, one loses the . Photo essay ideas and some great tips for creating your own. Belonging and Meaning 1 Personality and Social Psychology (in press) To belong is to matter: Sense of belonging enhances meaning in life.
Nathaniel M. Lambert.