Philosophy introduction of western philosophy

1. PHILOSOPHY
Introduction of
Western Philosophy

2. History of
Modern Western Philosophy
See Infographic

3. Introduction
 Conceptual Clarifications
 Lecture Program
 Lecture Method and Evaluation

4. Periods of
Western Philosophy
Ancient Philosophy
[Greek, Hellenistic and Roman Philosophy]
Medieval Philosophy
[Patristic and Scholastic Philosophy]
Modern Philosophy
Contemporary Philosophy
[20th Century – Postmodernism]

5. Cosmocentrism
Theocentrism
Anthropocentrism
Logocentrism?

6. The Mainstreams of
Modern Philosophy
Rationalism
(Descartes, Spinoza, Leibniz, Malebranche, Pascal)
Empiricism
(Hobbes, Locke, Berkeley, Hume)
Criticism
(Kant)
Idealism
(Fichte, Schelling, Hegel, Schoppenhauer)

7. The Mainstreams of
Modern Philosophy
Materialism
(Feuerbach, Marx)
Positivism
(Comte, Mach)
Existentialism
(Kierkegaard and Nietzsche)

8. The Meaning of
Modernity

9. Modernity
“Moderna” means “new” and “now”.
Modern is a temporal orientation to
‘here and now’ [not ‘there and past”
of the medieval mentality]
The term relates to the concept of time:
linear progress
[contrary to cyclical concept of time]
Key concepts of the modernity:
“technological progress”,
“revolution”,
“economic growth”

10. Characteristic of
Modern Philosophy
Centers on the problem of
consciousness or subjectivity
[contrary to theocentrism]
Radicalization of the
epistemological concept of critique
[contrary to dogmatism]
Teleological Concept of
historical progress of mankind
[contrary to status quo]

11. Modern
Philosophy
Subject as Center of Thought
Critique as
Epistemological Foundation
Progress as
Concept of time
- Descartes
-I. Kant - G.W.F. Hegel

12. 1. The origin of consciousness (e.g. Descartes and Locke)
2. The Development of consciousness (e.g. Hegel, Kierkegaard, Comte)
3. The Collapse of consciousness (e.g. Schopenhauer, Nietzsche)
“ Modern Philosophy is
a philosophy of the subject “
As a whole we can view the modern western philosophy as a
research program on the epistemological and metaphysical
problems of consciousness as such [the subject or subjectum].
So Habermas mentions it
The philosophy of Subject
[die Subjektphilosophie]

13. “ Critique as
a central concept “
Critique is a mean of the processes of emancipation;
it functions as:
Self-reflection of knowledge
(critique of knowledge or epistemology)
Barrier breaker of ideological
manipulations
(critique of ideology or enlightenment)
Struggle against political injustice
(critique of regime or revolution)

14. “ History has
a teleological structure “
 The German idealists tried to discover the rational
scheme behind the empirical historical events.
 They believed that the ‘telos’ of history was freedom
of man and his society.
 The civilization process was a way to the human
freedom.
History isn’t arbitrary, but has an end
that can be anticipated.

15. Renaissance
and Philosophy

16. The Humanist
The rebirth of the Greek and Roman civilization in Italy during 16th
Century reflected in many cultural aspects such as literature,
architecture, philosophy, art etc.
The spirit of modern philosophy was built
in the age of Renaissance.
The humanists taught eloquence, history, poetry, moral (comparable to
the sophists in ancient Greece)
The main agents of renaissance’s movement
were the humanist such as Dante, Petrarkha,
Rabelais, Thomas Morus, etc.

17. “ Man as
Natural Being “
He doesn’t come from heaven, but grows from earth
and is provided with natural talents and vitality.
So, the naked figures in the renaissance’s gallery
glorified the natural beauty of man.
Renaissance culture viewed
man as natural being.

18. “ Man as
Individual “
In the western philosophy the paradigm-shift occurred
during the renaissance, i.e. from theocentrism of medieval
thought to anthropocentrism of modern thought.
The individual (not the collective) was
a central theme of art and literature in
the culture of renaissance.

19. Machiavelli and
the “Virtu”
Machiavelli’s theory of power was an example of this
paradigm shift:
According to him the political power is not
God’s grace that is received through
fortune (Italian: fortuna), but something that
can be seized through human effort and
virtuosity (Italian: virtu).
Man (in this case the prince) - not God - is a center of
power, and from his hand the power grows, and by his
hand it is stabilized, e.i. through rational strategies.

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