Analyzing the Content of Nonfiction and Philosophy - CLEP Humanities

Epicureanism takes its name from Epicurus, the Greek philosopher from the third and fourth centuries BCE, who argued for "pleasure" as the goal for all human beings to reach transcendence. Epicurus did not strictly advocate seeking unadorned hedonism, but instead saw "pleasure" as best achieved through a moderate approach to life. Epicureanism was very popular in Classical Antiquity, but died out after the rise of Neo-Platonic and Christian thought in the third and fourth centuries CE.

In the Bible, the books of Exodus through Deuteronomy tell of the departure of the Hebrew people from Egypt. The classic moment in this sojourn is their time at Mount Sinai. This is where the so-called Ten Commandments were said to be presented by God to Moses. Whatever might be the historical accuracy of this overall tale, this is an important fact to know, as the experience of the Hebrew people in the desert was pivotal for their self-identity. This would remain a continuing motif throughout their scriptures as well as in the Christian scriptures as well, which would present Jesus as a kind of second Moses.

To most people, Thales is known for two things. On the one hand, he is known for his position that all things are made up of water. This thesis was an honest attempt to explain experience by experience alone. Water is involved in many things and processes, so it seemed to him to be a good candidate for what makes up everything in the world—letting one thing change into another.

He is also known for the story of how he was laughed at when he fell into a well. He is presented like this in the Theaetetus of Plato. This makes him seem like an airy philosopher, who was staring at the stars without any awareness of his surroundings—"with his head in the clouds." In his Politics, Aristotle does tell at tale about how Thales put his knowledge to use to make a profit, so as to prove to the unbelieving that philosophy can be useful if need be. Be that as it may, the story from the Theaetetus is perhaps the best known story about Thales.

In the course of the discussions of the Republic, Plato uses the Allegory of the Cave to explain the nature of education (at least as he believes it is). The general idea is that education is a matter of conversion, turning the soul from false images to the actual reality of the truth. The Allegory tells the tale of prisoners, locked up in an underground cave, unable to move their heads, looking at shadows projected on the wall by others. They learn how to guess about the shadows but never even realize that they are just the projections of objects on sticks.

Then, someone (i.e. a philosopher) comes along and turns a prisoner around, taking of his shackles. Forcefully, the philosopher shows that person that he has not been experiencing reality but instead has only been looking at shadows. He drags that person out of the cave so as show him what things really are. (Hence, the Allegory proposes that the philosopher teaches him about the way to see the ultimate truths of reality.)

Thomas Aquinas, the preeminent medieval Catholic philosopher and theologian, is best known for the massive Summa Theologiœ, which in Latin means "a summation of theology." Aquinas sought to summarize Christian scriptures, classical philosophy like that of Aristotle, and Christian theology like that of Augustine. Thomas Aquinas was attempting to unify all previous thought in the Western tradition to make logical and rational arguments for Christian doctrine.

Immanuel Kant was a profoundly influential philosopher who helped reshape philosophical trends in Europe around the turn of the eighteenth to the nineteenth century. Key to his thought was that moral imperatives needed to be absolute and grounded in reason. Kant referred to this imperative as the "categorical imperative," which was an argument that there is always an absolute moral right that should be followed.

The French nobleman, Alexis de Tocqueville, came to the United States in 1831 ostensibly to study prison reform in the new nation. During his time in the United States, he took copious notes and undertook some travels to help him understand the newly formed democratic republic. After his return to Europe, he penned the text Democracy in America, which gave a kind of "outsider's look" at the new nation and its institutions.

Although written by a foreigner, it was quite perspicuous on many trends in American governance and culture. To this day, it remains a text that various political factions (of differing allegiances) quote seemingly to their own personal advantage. Though certainly "high level" and dated, it remains an important text for understanding the founding of the United States of America.

After the English Civil War and the Glorious Revolution, many people in Britain sought a way to combat religious divisions and conflicts. John Locke, an early enlightenment figure, set out a theory of religious toleration in his Letters Concerning Toleration, which were published without his knowledge by the letters' recipient. Locke actually only advocated toleration for any Protestant believers, as he argued both atheists and Catholics were enemies of the English state.

Thomas Hobbes' Leviathan was published in the aftermath of the chaos of the English Civil War. Hobbes began with an extremely negative view of human life and the human condition. His full phrasing of the human condition was in the following quotation: "In such condition there is no place for industry, because the fruit thereof is uncertain, and consequently, not culture of the earth, no navigation, nor the use of commodities that may be imported by sea, no commodious building, no instruments of moving and removing such things as require much force, no knowledge of the face of the earth, no account of time, no arts, no letters, no society, and which is worst of all, continual fear and danger of violent death, and the life of man, solitary, poor, nasty, brutish, and short." (XIII.9)

The French philosopher Rene Descartes (1596-1650) is well known for being a leading figure in "rationalism," the philosophy that holds that reason is the chief source of knowledge. Descartes' most famous phrase is almost a perfect summation of this viewpoint. "Cogito, ergo sum," a Latin phrase meaning "I think, therefore I am," asserts in one phrase that existence is proved by a person thinking.

In his Discourse on Method and his Meditations on First Philosophy, Descartes undertakes a radical reevaluation of everything that he currently believes. He questions everything in order to find out what he actually knows is true. Particularly in the Meditations, he develops a detailed thought experiment in which a potential "evil genius" or evil spirit deceives him—even to the point of making him doubt his senses as well as his very ideas about mathematical facts. Thus, he notices, in the midst of this confusion, that one thing remains—even when he doubts and is potentially deceived, he must at least exist. In order to be fooled, you must actually be. This realization becomes a moment of liberation for him, and he then proceeds to prove that the world does in fact exist, though not before first proving the existence of God.

Lucretius's great poem was a kind of popularization and systematization of the Epicurean cosmology. He presents a kind of worldview that believes that everything physical is merely made up of atoms of different shapes. Indeed, there is nothing more than this matter. He uses this overall cosmology (as had various Epicureans) to present arguments regarding morality.

It should be noted that while this outlook is also called "materialism" (in that it reduces everything to matter), it should not be associated with self-indulgence. Lucretius and other Epicureans were actually quite strict people, whose goal was the reduction of pain, not the maximization of pleasure. Indeed, one of his ways of reducing pain was by critiquing the so-called gods of the Greeks and Romans using the overall atomistic outlook.

The tradition of natural law ethics spans from at least the Stoics through the Middle Ages and beyond. It has earlier resonances in Aristotle as well. Its greatest development occurred in the Middle Ages into early modernity. While the Treatise on Law in the Summa theologiae of Thomas Aquinas is an important text in the natural law tradition, he is actually not the correct answer for this question. He did not write much (if anything) on international law. That really was not a problem in the Latin Middle Ages.

Instead, it is to the Dutch jurist and political philosopher Hugo Grotius that we must turn for such matters. Writing in the midst of many international conflicts in Europe, Grotius penned works like De Jure Belli ac Pacis (On the Law of War and Peace) as well as an important tract on the rights of nations on international waters. He undertook to discuss what rights pertain to people naturally as well as how these are related to the rights of nations. His work was not utterly unique, but it was an important touchpoint for later writers on these matters.

It was George Berkeley who stated esse est percipi. In his Three Dialogues between Hylas and Philonous and A Treatise Concerning the Principles of Human Knowledge, he lays out a scathing critique of John Locke. Berkeley truly believed that Locke's theory of knowledge and metaphysics would lead to skepticism. He tried to overcome this by saying that all of reality is made up of ideas. That is things themselves are ideas and we know those very ideas. This required him to undertake a number of interesting discussions which, although quite strange, present a very interesting set of philosophical musings.

The first Glass family story was "A Perfect Day for Bananafish," originally published in The New Yorker in 1948, which detailed the eldest sibling Seymour's suicide. J.D. Salinger subsequently wrote many more stories about the entire group of siblings in the Glass family. The stories appear in his collections Nine Stories, Raise High the Roof Beam, Carpenters and Seymour: An Introduction, and Franny and Zooey.

Epicureanism takes its name from Epicurus, the Greek philosopher from the third and fourth centuries BCE, who argued for "pleasure" as the goal for all human beings to reach transcendence. Epicurus did not strictly advocate seeking unadorned hedonism, but instead saw "pleasure" as best achieved through a moderate approach to life. Epicureanism was very popular in Classical Antiquity, but died out after the rise of Neo-Platonic and Christian thought in the third and fourth centuries CE.

In the Bible, the books of Exodus through Deuteronomy tell of the departure of the Hebrew people from Egypt. The classic moment in this sojourn is their time at Mount Sinai. This is where the so-called Ten Commandments were said to be presented by God to Moses. Whatever might be the historical accuracy of this overall tale, this is an important fact to know, as the experience of the Hebrew people in the desert was pivotal for their self-identity. This would remain a continuing motif throughout their scriptures as well as in the Christian scriptures as well, which would present Jesus as a kind of second Moses.

To most people, Thales is known for two things. On the one hand, he is known for his position that all things are made up of water. This thesis was an honest attempt to explain experience by experience alone. Water is involved in many things and processes, so it seemed to him to be a good candidate for what makes up everything in the world—letting one thing change into another.

He is also known for the story of how he was laughed at when he fell into a well. He is presented like this in the Theaetetus of Plato. This makes him seem like an airy philosopher, who was staring at the stars without any awareness of his surroundings—"with his head in the clouds." In his Politics, Aristotle does tell at tale about how Thales put his knowledge to use to make a profit, so as to prove to the unbelieving that philosophy can be useful if need be. Be that as it may, the story from the Theaetetus is perhaps the best known story about Thales.

In the course of the discussions of the Republic, Plato uses the Allegory of the Cave to explain the nature of education (at least as he believes it is). The general idea is that education is a matter of conversion, turning the soul from false images to the actual reality of the truth. The Allegory tells the tale of prisoners, locked up in an underground cave, unable to move their heads, looking at shadows projected on the wall by others. They learn how to guess about the shadows but never even realize that they are just the projections of objects on sticks.

Then, someone (i.e. a philosopher) comes along and turns a prisoner around, taking of his shackles. Forcefully, the philosopher shows that person that he has not been experiencing reality but instead has only been looking at shadows. He drags that person out of the cave so as show him what things really are. (Hence, the Allegory proposes that the philosopher teaches him about the way to see the ultimate truths of reality.)