On May 30, Nepal — After spending time updating study materials ahead of an exam in 2014, I encountered a perplexing query one bright day: “How does labeling things and ideas influence their significance?” To clarify, what would happen if the true term for gravity isn’t actually ‘gravity’ at all? Does humanity unwittingly commit a mistake each time we misname entities and notions, thereby altering their essence?
If insight doesn’t provide an answer, maybe compassion could help us understand that my unease isn’t isolated; many struggle with addressing certain queries purely based on instinct. On countless occasions, each one of us, as distinct members of humanity, encounters inquiries that go beyond what tangible knowledge can explain. Sometimes these questions are straightforward like ‘What is God?’ and at other times they delve deeper into fundamentals such as ‘How much of this can we truly confirm?’
Queries spanning the gamut from curiosity to precision about our understanding of self often find their place within the vast, sometimes overwhelming domain of philosophy. This Middle English term ‘philosophy’ stems from the ancient Greek phrase philosophia; here, phileo signifies an affection for and Sophia denotes wisdom, leading to the translation of 'philosophy' as 'the love of wisdom.'
In ancient Greek times, when philosophers initiated their exploration into the nature of self and existence, the prevailing belief among intellectuals was that philosophical thought begins with amazement. This idea is well illustrated through Socrates' dialogue with Theaetetus in Plato’s work titled *The Theaetetus*, wherein Socrates remarks, “Awe is what sets apart those who engage in philosophy. Indeed, nothing else serves as an origin for philosophy...” Similarly, Aristotle supports this concept, stressing the importance of intellectual curiosity. He expressed his view on this matter in *Metaphysics* stating that human beings started engaging in philosophy primarily because they were filled with awe about the unknown aspects around them.
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Many centuries later, David Hume, an adherent of empirical thought, introduced doubts into the discussion, grounding skepticism at the core of his philosophical approach. Meanwhile, Immanuel Kant, a proponent of German transcendentalism, posited that reverence for both the universe and ethical principles initiates humanity’s quest toward enlightenment. In his seminal work, *Critique of Pure Reason*, this rationalist asserted, “Two things inspire me with ever-increasing astonishment and awe—the star-studded skies above my head and the moral code within myself.” Despite their starkly differing interpretations, each contribution enriched the edifice of amazement without fundamentally undermining it.
Arthur Schopenhauer, a pessimistic existentialist, positioned suffering at the forefront and dismissed the notion of marvel, whereas G.W.F. Hegel elevated the significance of historical contemplation over awe. In the Preface to the Philosophy of Right, Hegel asserts that "philosophy grasps its era in thoughts." More recently, Ludwig Wittgenstein, who spearheaded the shift towards linguistics within philosophical studies, posited in his seminal work, Philosophical Investigations, that philosophy aims to combat the entanglement of our intellect through language, thus refocusing philosophical inquiry onto the limitations of language itself.
The ancient world’s preoccupation with marvels and thus questioning, despite some recent distractions, appears to mark the initial stage in humanity's pursuit of wisdom. As emphasized, philosophers—the quintessential brow-furrowers and contemplative hand-on-chin thinkers—have dedicated millennia to the deceptively straightforward query, “Where does philosophy begin?” Yet, they still haven’t arrived at a definitive response.
If we fail to provide an objective response to even a single query, thus getting stuck on the issue of wisdom, what purpose does philosophy serve? However, it’s not merely about one question; as students delve into the murky waters of established philosophical understanding, they discover that many—if not all—philosophical queries lack definitive answers. In light of this, why engage in philosophy at all?
Initially, engaging in philosophical texts offers us an opportunity to challenge our instincts, thereby enhancing our ability to think critically. When we encounter a piece of philosophy that aligns with our natural inclinations, it confirms these instincts. However, delving deeper into similar material forces us to examine whether those initial reactions hold up under scrutiny. This process creates room for critique and fosters critical analysis.
Apart from honing critical thinking skills, engaging in philosophical activities, as Wittgenstein pointed out, brings us nearer to comprehending our inquiries by clarifying the ambiguities in our language when we use intricate terms. Through this process, we refine human communication.
As philosophy deals with guiding our lives, it has consistently served as a means to uncover the concept of the "good life." By directly influencing ethics and morality—which subsequently shape disciplines like politics and economics—philosophy steers human society toward this pursuit of an ideal existence.
The lack of objectivity in philosophy does not necessarily detract from its appealing nature. In fact, contemporary philosopher Richard Rorty suggests redirecting philosophical efforts toward fostering human unity instead of pursuing objectivity. This perspective brings comfort to emerging philosophers who find liberation in Rorty’s assertion that philosophy revolves around exchanges—conversations, dialogues, discussions, and debates—rather than seeking definitive truths.
Published by HT Digital Content Services with authorization from Republica.
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