Humanities

What is philosophy?

Philosophy (from Greek φιλοσοφία, philosophia, literally "love of wisdom" is the study of general and fundamental problems concerning matters such as existence, knowledge, values, reason, mind, and language. The term was probably coined by Pythagoras (c. 570 – c. 495 BC). Philosophical methods include questioning, critical discussion, rational argument and systematic presentation. Classic philosophical questions include: Is it possible to know anything and to prove it? What is most real? However, philosophers might also pose more practical and concrete questions such as: Is there a best way to live? Is it better to be just or unjust (if one can get away with it)? Do humans have free will?

Historically, "philosophy" encompassed any body of knowledge. From the time of Ancient Greek philosopher Aristotle to the 19th century, "natural philosophy" encompassed astronomy, medicine and physics. For example, Newton's 1687 “Mathematical Principles of Natural Philosophy” later became classified as a book of physics. In the 19th century, the growth of modern research universities led academic philosophy and other disciplines to professionalize and specialize. In the modern era, some investigations that were traditionally part of philosophy became separate academic disciplines, including psychology, sociology, linguistics and economics.

Other investigations closely related to art, science, politics, or other pursuits remained part of philosophy. For example, is beauty objective or subjective? Are there many scientific methods or just one? Is political utopia a hopeful dream or hopeless fantasy? Major sub-fields of academic philosophy include metaphysics ("concerned with the fundamental nature of reality and being"), epistemology (about the "nature and grounds of knowledge [and]...its limits and validity"), ethics, aesthetics, political philosophy, logic, philosophy of science and the history of Western philosophy.

Since the 20th century, professional philosophers contribute to society primarily as professors, researchers and writers. However, many of those who study philosophy in undergraduate or graduate programs contribute in the fields of law, journalism, politics, religion, science, business and various art and entertainment activities.

What Are the Major Subdivisions of Philosophy? 

We can get a better understanding of philosophy by considering what sorts of things other than scientific issues humans might inquire into. Philosophical issues are as diverse and far ranging as those we find in the sciences, but a great many of them fall into one of three big topic areas, metaphysics, epistemology, and ethics.

Metaphysics Metaphysical issues are concerned with the nature of reality. Traditional metaphysical issues include the existence of God and the nature of human free will (assuming we have any). Here are a few metaphysical questions of interest to contemporary philosophers: What is a thing? How are space and time related? Does the past exist? How about the future? How many dimensions does the world have? Are there any entities beyond physical objects (like numbers, properties, and relations)? If so, how are they related to physical objects? Historically, many philosophers have proposed and defended specific metaphysical positions, often as part of systematic and comprehensive metaphysical views. But attempts to establish systematic metaphysical world views have been notoriously unsuccessful.  Since the 19th century many philosophers and scientists have been understandably suspicious of metaphysics, and it has frequently been dismissed as a waste of time, or worse, as meaningless. But in just the past few decades metaphysics has returned to vitality. As difficult as they are to resolve, metaphysical issues are also difficult to ignore for long. Contemporary analytic metaphysics is typically taken to have more modest aims than definitively settling on the final and complete truth about the underlying nature of reality. A better way to understand metaphysics as it is currently practiced is as aiming at better understanding how various claims about the reality logically hang together or conflict. Metaphysicians analyze metaphysical puzzles and problems with the goal of better understanding how things could or could not be. Metaphysicians are in the business of exploring the realm of possibility and necessity. They are explorers of logical space.  

Epistemology Epistemology is concerned with the nature of knowledge and justified belief. What is knowledge? Can we have any knowledge at all? Can we have knowledge about the laws of nature, the laws or morality, or the existence of other minds? The view that we can’t have knowledge is called skepticism. An extreme form of skepticism denies that we can have any knowledge whatsoever. But we might grant that we can have knowledge about some things and remain skeptics concerning other issues. Many people, for instance, are not skeptics about scientific knowledge, but are skeptics when it comes to knowledge of morality.  

Even if we lack absolute and certain knowledge of many things, our beliefs about those things might yet be more or less reasonable or more or less likely to be true given the limited evidence we have. Epistemology is also concerned with what it is for a belief to be rationally justified. Even if we can’t have certain knowledge of anything (or much), questions about what we ought to believe remain relevant.

Ethics While epistemology is concerned with what we ought to believe and how we ought to reason, Ethics is concerned with what we ought to do, how we ought to live, and how we ought to organize our communities. Sadly, it comes as a surprise to many new philosophy students that you can reason about such things. Religiously inspired views about morality often take right and wrong to be simply a matter of what is commanded by a divine being. Moral Relativism, perhaps the most popular opinion among people who have rejected faith, simply substitutes the commands of society for the commands of God. Commands are simply to be obeyed, they are not to be inquired into, assessed for reasonableness, or tested against the evidence. Thinking of morality in terms of whose commands are authoritative leaves no room for rational inquiry into how we ought to live, how we ought to treat others, or how we ought to structure our communities. Philosophy, on the other hand, takes seriously the possibility of rational inquiry into these matters. If philosophy has not succeeded in coming up with absolutely certain and definitive answer in ethics, this is in part because philosophers take the answers to moral questions to be things we need to discover, not simply matters of somebody’s say so. The long and difficult history of science should give us some humble recognition of how difficult and frustrating careful inquiry and investigation can be. So, we don’t know for certain what the laws of morality are. We also don’t have a unified field theory in physics. Why expect morality to be any easier?  

So we might think of metaphysics as concerned with “What is it?” questions, epistemology as concerned with “How do we know?” questions, and ethics as concerned with “What should we do about it?” questions. Many interesting lines of inquiry cut across these three kinds of questions.  

Assorted tangled vines of inquiry branch off from the three major trunks of philosophy, intermingle between them, and ultimately with scientific issues as well. The notion that some branches of human inquiry can proceed entirely independent of others ultimately becomes difficult to sustain. The scientist who neglects philosophy runs the same risk of ignorance as the philosopher who neglects science.  

What is the value of philosophy?  Philosophy is a branch of human inquiry and as such it aims at knowledge and understanding. We might expect that the value of philosophy lies in the value of the ends that it seeks, the knowledge and understanding it reveals. But philosophy is rather notorious for failing to establish definitive knowledge on the matters it investigates. I’m not so sure this reputation is well deserved. We do learn much from doing philosophy. Philosophy often clearly reveals why some initially attractive answers to big philosophical questions are deeply problematic, for instance. But granted, philosophy often frustrates our craving for straightforward convictions.  

What does Philosopher Bertram Russell say about the Value of Philosophy?

Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy.

This is, however, only a part of the truth concerning the uncertainty of philosophy. There are many questions—and among them those that are of the profoundest interest to our spiritual life—which, so far as we can see, must remain insoluble to the human intellect unless its powers become of quite a different order from what they are now. Has the universe any unity of plan or purpose, or is it a fortuitous concourse of atoms? Is consciousness a permanent part of the universe, giving hope of indefinite growth in wisdom, or is it a transitory accident on a small planet on which life must ultimately become impossible? Are good and evil of importance to the universe or only to man? Such questions are asked by philosophy, and variously answered by various philosophers. But it would seem that, whether answers be otherwise discoverable or not, the answers suggested by philosophy are none of them demonstrably true. Yet, however slight may be the hope of discovering an answer, it is part of the business of philosophy to continue the consideration of such questions, to make us aware of their importance, to examine all the approaches to them, and to keep alive that speculative interest in the universe which is apt to be killed by confining ourselves to definitely ascertainable knowledge.

Many philosophers, it is true, have held that philosophy could establish the truth of certain answers to such fundamental questions. They have supposed that what is of most importance in religious beliefs could be proved by strict demonstration to be true. In order to judge of such attempts, it is necessary to take a survey of human knowledge, and to form an opinion as to its methods and its limitations. On such a subject it would be unwise to pronounce dogmatically; but if the investigations of our previous chapters have not led us astray, we shall be compelled to renounce the hope of finding philosophical proofs of religious beliefs. We cannot, therefore, include as part of the value of philosophy any definite set of answers to such questions. Hence, once more, the value of philosophy must not depend upon any supposed body of definitely ascertainable knowledge to be acquired by those who study it.

The value of philosophy is, in fact, to be sought largely in its very uncertainty. The man who has no tincture of philosophy goes through life imprisoned in the prejudices derived from common sense, from the habitual beliefs of his age or his nation, and from convictions which have grown up in his mind without the co-operation or consent of his deliberate reason. To such a man the world tends to become definite, finite, obvious; common objects rouse no questions, and unfamiliar possibilities are contemptuously rejected. As soon as we begin to philosophize, on the contrary, we find, as we saw in our opening chapters, that even the most everyday things lead to problems to which only very incomplete answers can be given. Philosophy, though unable to tell us with certainty what is the true answer to the doubts which it raises, is able to suggest many possibilities which enlarge our thoughts and free them from the tyranny of custom. Thus, while diminishing our feeling of certainty as to what things are, it greatly increases our knowledge as to what they may be; it removes the somewhat arrogant dogmatism of those who have never traveled into the region of liberating doubt, and it keeps alive our sense of wonder by showing familiar things in an unfamiliar aspect.

Apart from its utility in showing unsuspected possibilities, philosophy has a value—perhaps its chief value—through the greatness of the objects which it contemplates, and the freedom from narrow and personal aims resulting from this contemplation. The life of the instinctive man is shut up within the circle of his private interests: family and friends may be included, but the outer world is not regarded except as it may help or hinder what comes within the circle of instinctive wishes. In such a life there is something feverish and confined, in comparison with which the philosophic life is calm and free. The private world of instinctive interests is a small one, set in the midst of a great and powerful world which must, sooner or later, lay our private world in ruins. Unless we can so enlarge our interests as to include the whole outer world, we remain like a garrison in a beleaguered fortress, knowing that the enemy prevents escape and that ultimate surrender is inevitable. In such a life there is no peace, but a constant strife between the insistence of desire and the powerlessness of will. In one way or another, if our life is to be great and free, we must escape this prison and this strife.

Thus, to sum up our discussion of the value of philosophy; Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind also is rendered great, and becomes capable of that union with the universe which constitutes its highest good. 

Sources:

Levin, Noah, (ed.) Introduction to Philosophy Reader: An Open Educational Resource. N.G.E. Far Press (2018), pp. 1.

Payne, Russ B. “What Philosophy Is,” An Introduction to Philosophy. BC Campus, 2015, pp. 5-7.

Russell, Bertram. “Chapter 15: The Value of Philosophy,” Problems of Philosophy. 2009. Project Gutenberg,  https://www.gutenberg.org/files/5827/5827-h/5827-h.htm#link2HCH0015 .