By Ben Dupre
50 huge rules you actually need to understand is a concise, obtainable and renowned advisor to the relevant tenets of Western suggestion. each very important precept of philosophy, faith, politics, economics, the humanities and the sciences is profiled in a chain of brief illustrated essays, complemented by way of an informative array of timelines and field positive factors.
Platonism, The Soul, Communism, Aristotelianism, religion, Fascism, The Golden rule, Atheism, Racism, Altruism, Secularism, Feminism, Pluralism, Fundamentalism, Islamism, Liberty, Creationism, Capitalism, Toleration, struggle, Globalization, Scepticism, responsibility, Classicism, cause, Utopia, Romanticism, Punishment, Liberalism, Modernism, Materialism, Democracy, Surrealism, Relativism, Conservatism, Censorship, Utilitarianism, Imperialism, giant Bang, Existentialism, Nationalism, Chaos, Evil, Social agreement, Evolution, destiny, Republicanism, Relativity, Quantum mechanics, Gaia.
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Additional resources for 50 Big Ideas You Really Need to Know
The force of Descartes’s famous cogito has been continuously debated ever since, but most of his critics, contemporary and modern, have been unconvinced by his attempt to climb out of the sceptical hole that he had so adroitly dug for himself. He had summoned up the spectre of scepticism in order to exorcize it, but he signally failed to put it to rest and left later philosophers in thrall to its spell. ’ So said the tragic poet Sophocles in the 5th century BC, echoing an age-old view of the centrality of reason and rationality to mankind’s understanding of itself and its position in the world.
But there has been less agreement about the precise role of reason in the proper functioning of humans. In particular, reason has often been opposed to sensory perception and experience, broadly interpreted, as the most appropriate means of acquiring knowledge of how things stand in the world and how best humans should conduct themselves in it.
Thus Thomas Hobbes, for instance, takes it for granted that people in the ‘state of nature’ will be in constant conflict with others to further their own ends; while Friedrich Nietzsche condemns charity and altruistic behaviour as manifestations of the slave morality by which the weak have subdued the strong. And particularly over the last century and a half, since the revolutionary work of Charles Darwin, these many philosophical doubts have been reinforced by biological ones. ’ David Hume, 1740 Do the good die young?