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Such events must be political in nature. The author alludes to the utilitarian aspect of monumental history with this quotation.
Of what use, then, is the monumentalistic conception of the past, engagement with the classic and rare of earlier times, to the man of the present? He learns from it that the greatness that once existed was in any event once possible and may thus be possible again; he goes his way with more cheerful step, for the doubt that once assailed him…has now been banished.
The practical use of history, then, is to serve as the inspiration and even in certain instances, the impetus for present action. Such history is "monumentalistic" when it details the lofty achievements of those before. Even if those particular achievements were not political in nature, although a great many of them were, the application of them within contemporary society would...
The progression of the Philosophy of History, then, begins in the rudimentary stages of examining what Nietzsche refers to as monumental history. Examination on its own is not enough, the true progress can be effected by taking action based upon such an examination that has manifold repercussions. Political action fits this category nicely. In that way, the Philosophy of History changes history, and changes the world, which is true progress, or perhaps an evolution of history.
Philosophy Kuhn's Rationale on the Irrationality of Scientific Revolutions "Communities in this sense exist, of course, at numerous levels. The most global is the community of all natural scientists." ~Thomas S. Kuhn, from The Structure of Scientific Revolutions To understand Thomas Kuhn's ideas regarding scientific revolutions, one must have a grasp on Kuhn's ideas relating to the history of science in general. Kuhn's perspective on the history of science is that scientific knowledge is
By "personal" and "social" goals, I meant the achievement of ideals set by the individual for himself/herself and for the society in general, respectively. Education and learning gained from it is meaningless if the individual cannot enjoy and optimize it to achieve his/her own needs and aspirations in life. However, similarly, one's success in achieving his/her aspirations becomes irrelevant if these achievements do not benefit society. A recognize the need
Yet rather than understand this revelation as something which is freeing, Sartre experienced it as something fearful. He speaks of this freedom as being a form of damnation: Man is condemned to be free... condemned because he has not created himself - and is nevertheless free. Because having once been hurled into the world, he is responsible for everything he does..." (Gaarder, 379-380) If one is free, then one has not
Recent proposals to privatize Social Security and cut Medicaid funding would thus exacerbate the equity gaps that already exist." (Center for American Progress, 2004) When a young black man is accepted into a university-based wholly on quota requirements even though he may have had less success in High School compared to a young white man, then we must again redefine our word - inequality. Who is worse off in this
Knowledge and truth were considered absolute and immutable by these two, though for very different reasons, which is the complete antithesis to the empirical theories of Popper, Peirce, Kuhn, and James. The progression of knowledge in the face of such certainty could only result in pure growth from previously established claims, as no truth could ever be said to exist that was not thoroughly and absolutely proved by careful
Philosophy and Psychology of the Mind and Body Throughout human history, philosophers, doctors, and most recently, psychologists, have attempted to understand the relationship between the mind and body and how it results in human beings' awareness and perception of reality. At least since the golden age of Greek philosophy, thinkers have been aware of an ostensible distinction between the mind and body, a distinction that nonetheless allows for some intermingling such