Indeterminacy: Order Versus Chaos :: Philosophy

Indeterminacy: Order Versus Chaos ABSTRACT: Indeterminacy, uncertainty, disorder, randomness, vagueness, fuzziness, ambiguity, crisis, undecideability, chaos, are all different terms. Yet, they are also semantically related to the idea of something opposed to order or structure and organization. Such terms denote prima facie insuperable obstacles to the attainment of true, certain, or precise knowledge about things and events. After analysing the ontological, logical, and axiological status of indeterminary, I outline the aoristic logic which allows adequate descriptions of phenomena pertaining to an area of indeterminary. Aoristic logic provides a propositional calculus that makes possible the compatibility of order with indeterminacy. 1. Argument Truth, certainty, precision are the highest criteria for judgement on any statement concerning structures and processes of a universe within the reach of the human mind. People learned that the mythological heritage cannot satisfy all spiritual needs and, consequently, the mind activity extended from the perceptual explanation of the world to the conception of means to record and disseminate the resulting cognitions. Thinking became gradually a researching activity with a lasting educational component and was able to develop a twofold advance: philosophy dealing with general retrospective analyses and prospective outlooks, and science focussing the attention on particular actual problems approached by specific means. In spite of obvious differences, both philosophical and scientifical thoughts are to submit their statements to he above criteria for assuming the noblest tasks of Paideia. At the turning of our century the science of the inert world, i.e. physics and chemistry, discovered phenomena that compelled the scientists to revise old deterministic patterns of explanation wich became controversial, and to look for new ones. During our century concepts like natural law, order, certainty became a matter of doubt for both theoretical and experimental scientists. Almost concomitantly biologists discovered that life phenomena had to be approached as chains of changes, so that the concept of creation was to be redefined together with the concept of order. Similar changes were recorded in the social sciences wich are dealing with animal and human collectivities. Finally, the uncontroversial model of exactness, mathematics, had refine its tools in order to tackle the problems issued from empirical sciences and to use efficiently the amazing facilities provided by electronic computational devices. All these changes of pattern in science have entailed many ideatic changes in the philosophical camp, where were working not only specialized philosophers but also scientists who used to expound sometimes polemically their own theses on topics from their domains.

Hero of Paradise Lost Essay

Paradise Lost is an â€Å"epic† poem in every sense of the word. Long, mystical, and controversial, it certainly elicits a lot of thought. One discussion to be had is the idea of heroism as portrayed by the poem. My contention is that Satan is the hero of the story. Paradise Lost is a poem filled with puppets, people who follow the orders of others without utilizing very much thought of their own. Satan, on the other hand, actually believes in something. He does not obey just to obey. He has the courage and intelligence to follow his own path. First and foremost, it is Satan’s leadership quality that makes him heroic. Unlike Adam and the angels and some of those other bland characters, Satan takes initiative and calls his own shots. He doesn’t care what God or anyone else thinks. He relies on himself to find motivation and make important decisions. He lives by the phrase â€Å"better to reign in hell, than serve in heav’n† (Milton, 1.263). As a result, he is followed by a clan of his own, which ultimately rivals that of God. Secondly, Satan is consistent and true to what he stands for. Adam and Eve are pretty much losers in the sense that everything they do is the result of what somebody else says. They believe in whatever God believes. Eve even believes what snakes say; that is just pathetic. They have no real opinions on anything. Satan, on the other hand, relies on his own mind. He demonstrates this when he explains to Bielzebub that â€Å"the mind is its own place, and in itself can make a heav’n of hell, a hell of heav’n† (Milton, 1.254-5). Satan has strong beliefs, and puts his effort into carrying out the actions that correspond to what he believes in. Lastly, Satan has the courage and confidence to take on God. Not many people or objects, or whatever Satan is, have such valor. Indeed, his ultimate goal is to win the Mount of God, and on His throne†¨to set the envier of His State, the proud†¨Aspirer† (Milton, 6.686-90). He believes and has faith in hell, and is willing to try to improve it and make it better than anything God has seen or created. He is innovative and enterprising, ready for whatever challenges come his way. He does not fear God because he believes in the power of his own thoughts and actions. In conclusion, every character in this poem including the author is a pansy except for Satan, who is a boss and unquestionably the hero of the poem. Without Satan, this poem would lack the flavor, uniqueness, and action that he provides. His heroic presence makes the story interesting and exciting. He is thus undoubtedly the hero of Paradise Lost.

Thomas Hobbes Philosophical Political Piece - 1317 Words

Thomas Hobbe s philosophical political piece The Leviathan argues that society functions most effectively if all state and commonwealth is delegated by an all powerful sovereign, and that without it we are in a state of chaos, otherwise titled by Hobbes as the state of nature (Thomas Hobbes, 2002, p. 181). I will argue that it is not possible to acknowledge what life is like in the state of nature without fully acknowledging that life in the state of nature leads to an all-powerful sovereign that ultimately leads to the benefit of the people due to humanity s innate fear of death and desire for civilization. To elaborate, in humanity s most primal state of being, stripped away from all states of authority and government, civilization is in a state of aggressive disarray that is nasty, brutish, and short (Thomas Hobbes, 2002, p. 181). Without the Leviathan, we as humans are primal, aggressive, chaotic, and uncivilized. As a result of this innate reaction of pandemonium in abse nce of an appointed authority, in order to function effectively as members of society we run into the arms of an all-powerful sovereign, which cannot be challenged and therefore has limitless power (Thomas Hobbes, 2002, p. 180, p. 181). It is important to note the Hobbes Leviathan assumes that humans have a biological yearn to be civilized, and a biological yearn to fear death, being the two drives we have to seek civilized refuge in the all-powerful sovereign. Therefore, given theShow MoreRelatedCompare Aristotle’s Claim That Man Is a ‘Political Animal’ with Hobbe’s Claim That the State of Nature Is a State of War.1973 Words   |  8 PagesCompare Aristotle’s Claim that Man is a ‘Political Animal’ with Hobbe’s Claim that the State of Nature is a State of War. Noah Park Ever since the existence of a civilization, the fundamental question of how and why; to identify and explain the human’s nature and how man is ought to live, has been the key element in philosophical world. Many philosophers provided and made public of how they viewed this world as, and the human in it, and experimented themselves with their approaches, however