Packaged as an investigation into the phenomenon of causation, the paper serves as an introduction to a metaphysics of existence that, while not directly engaging with current debates in Western...Show morePackaged as an investigation into the phenomenon of causation, the paper serves as an introduction to a metaphysics of existence that, while not directly engaging with current debates in Western philosophy and the natural sciences, provides the contemporary framework for how existence (‘wujūd’) should be conceptualized outside the tradition of Islamic philosophy. Though tackling difficult and sometimes incomprehensible subjects, namely primitive ontology, time and the modulation of Being, the content aims to be accessible to the Western reader.Show less
This thesis addresses the main question: why do we value the experience of engaging with fiction, through the sub-question: how can we avoid functionalism in answering the main question? First, the...Show moreThis thesis addresses the main question: why do we value the experience of engaging with fiction, through the sub-question: how can we avoid functionalism in answering the main question? First, the thesis introduces the distinction between functionalist and non-functionalist accounts. Secondly, it discusses an account – that of John Gibson’s – that comes very close to providing a non-functionalist account. Thirdly, it is argued that Gibson’s account still falls short of being non-functionalist. Lastly, the thesis proposes a positive view that relies on interpretation in explaining the value of our experience of fiction in non-functionalist terms.Show less
The following dissertation discusses the concept of Dualism in Avicenna’s philosophy of the self. This discussion is divided in an attempt to question the self, the self in regards to materiality,...Show moreThe following dissertation discusses the concept of Dualism in Avicenna’s philosophy of the self. This discussion is divided in an attempt to question the self, the self in regards to materiality, and the position of the self in the cosmos. More significantly, the dissertation attempts to develop these concepts by explaining the concept of awareness. In this dissertation, it is found that self-awareness is a universal concept however limited by the human mind. Yet, humans can be enlightened when they understand the dualistic relationship between extramental objects and the self. The dissertation further investigates this complex structure and the relevance thereof in current times.Show less
In this dissertation, I set forth an analysis and interpretation of Khomeini's 'Lectures on Surat Al-Fatiha,' broadcasted after the 1979 Revolution. In the 'lectures,' Khomeini argued in favour of...Show moreIn this dissertation, I set forth an analysis and interpretation of Khomeini's 'Lectures on Surat Al-Fatiha,' broadcasted after the 1979 Revolution. In the 'lectures,' Khomeini argued in favour of a philosophical rationale that justified his main political doctrine, the 'guardianship of the jurist.' As I discuss, this justification hinges upon the intellectual differentiation between individual human beings and the envisaged hierarchy of truth that characterizes the different Islamic disciplines. Albeit Islamic law is lower than Islamic philosophy, it is necessary, as most human beings cannot foster their philosophical perfection without an Islamic jurist guarding over them. This understanding enables us to epitomize Khomeini as an Islamic philosopher, a claim I strengthen by comparing the 'lectures' to Avicenna's political philosophy. Despite their differences, their political philosophies resemble each other more than might seem and an understanding of Avicenna’s political philosophy furthers our understanding of the relationship between Islamic law and Islamic philosophy in Khomeini’s thinking. Doing so, I argue that the main doctrine of Khomeini’s legalist reading of Islam, the ‘guardianship of the jurist,’ must be subordinated to his understanding of the philosophical perfection of the human being, thereby illustrating his conceptual closeness to the Islamic philosophical tradition.Show less
In this thesis I argue that the Bhagavad Gita exhibits the characteristics of what I call an ‘entanglement’ moral theory i.e. a theory which rejects the fact/value dichotomy and the descriptive...Show moreIn this thesis I argue that the Bhagavad Gita exhibits the characteristics of what I call an ‘entanglement’ moral theory i.e. a theory which rejects the fact/value dichotomy and the descriptive/normative dichotomy. In section 1, I begin by explicating both the fact/value dichotomy and the descriptive/normative dichotomy. I characterize the former as containing the latter. Afterwards, I draw attention to the fact that while mainstream philosophy has accepted fact/value entanglement, its moral variant – descriptive/normative entanglement has been ignored by mainstream moral philosophy. In section 2, I seek to characterize the three paths which have largely been acknowledged to contain the teachings of the Gita. In section 3, I argue that the Gita acknowledges fact/value entanglement and descriptive/normative entanglement. The former is a presupposition of moral action and this can be seen by the relationship between the path of knowledge and the path of devotion. The latter is made explicit in the relationship between svabhava and svadharma. I conclude the thesis by discussing the limitations of the Gita as an entanglement theory.Show less
The idea of a common European identity is formed and influenced by many different factors. Orientalism and internal religious and cultural differences have historically been the main pillars on...Show moreThe idea of a common European identity is formed and influenced by many different factors. Orientalism and internal religious and cultural differences have historically been the main pillars on which the concept of Europe was founded. However, these foundations seem outdated within the modern framework, arguably to be seen in recent crises such as the Eurozone crisis, rising nationalist tendencies and a decreasing sense of European solidarity. Therefore, this essay explores the possibility of a reimagination of the European identity in such a way that it can cope better with the challenges modern Europe faces. To this end, the first part of the essay will investigate the historical foundation on which current European identity is based, and the limits this identification has. After which, the essay explores both Charles Taylors concept of the politics of recognition – a communitarian multicultural identity politics – and Francis Fukuyama’s model of a liberal democratic identity politics. While a ‘perfect fit’ model to reimagine European identity lays far beyond the scope of this enquiry, the third chapter shall conclude with lessons that can be learned from the Fukuyaman and Tayloresque models to reimagine the European identity.Show less
Moral Error Theory is the metaethical theory that argues that moral claims are truth-apt, but systematically false. Upon the acceptance of this view, one might wonder what to do with traditional,...Show moreMoral Error Theory is the metaethical theory that argues that moral claims are truth-apt, but systematically false. Upon the acceptance of this view, one might wonder what to do with traditional, flawed moral language. This puzzle is commonly called the "now what?" question. This essay extrapolates insights from a 3rd-2nd century BCE Chinese thinker, the Zhuangzi. A novel answer to the "now what?" question, namely "wu wei-ism," is created based on these insights. Lastly, it is argued that wu wei-ism successfully passes the tests some researchers have set to evaluate answers to the "now what?" question.Show less
In the philosophy of logic, Mohanty and Matilal formulate well-nigh identical responses to Husserlian charges that accuse Indian Nyaya logic of being unacceptably psychologistic. Husserl holds that...Show moreIn the philosophy of logic, Mohanty and Matilal formulate well-nigh identical responses to Husserlian charges that accuse Indian Nyaya logic of being unacceptably psychologistic. Husserl holds that logical psychologism regards logic as a branch of empirical psychology. Thereby, logical psychologism cannot, unacceptably so, accommodate the necessity and objectivity of characteristic contents of logical theories, such as logical laws. Since Nyaya logic is centred around the study of mental processes of inference, it may be prima facie classified as unacceptably psychologistic in Husserl’s spirit. In response, Mohanty and Matilal defend Nyaya logic by pointing to its commitment to the existence of intentional structures, that is, universal and formal structures underlying the content of so-called cognitions. In this thesis, I intend to achieve two aims. The first aim is to comparatively explicate conceptual points of connection between Husserl’s framework, logical psychologism and Nyaya logic in more detail compared to Mohanty’s and Matilal’s commentaries on this matter. The second aim is to critically expand Nyaya logic and its given defence by Mohanty and Matilal, so that the Nyaya logician may better resist Husserlian accusations of Nyaya logic being psychologistic. This expansion is based on my own logical realist proposal. According to this proposal, specific mind-independent features of reality account for the necessity and objectivity of certain characteristic contents of logical theories, such as logical laws or certain rules of inference. In the first section, I introduce logical psychologism as well as highlight the key features of Husserl’s framework relative to it. In the second section, I introduce Nyaya logic as it is situated within the Nyaya framework to then explain Mohanty’s and Matilal’s given defence. The third section draws from the first two sections and comprises my critical expansion of Nyaya logic and this defence using my logical realist proposal.Show less
This paper is a critique of cultural paradigms. It explores the notion of a cultural paradigm and what it might actually mean in two parts: first, paradigms as linguistic structures, and second,...Show moreThis paper is a critique of cultural paradigms. It explores the notion of a cultural paradigm and what it might actually mean in two parts: first, paradigms as linguistic structures, and second, paradigms as cultural laws. Both of these are shown to be incoherent. Paradigms as linguistic structures are shown to be incoherent with support of Davidson's arguments regarding the criterion of incommensurability. In section two, paradigms as cultural laws, the meaning of 'laws' is explicated with the help of Humean Supervenience and it is shown that laws don't have any causal force. This decoupling of causal force and paradigms dismantles the notion of paradigm and shows that cultural laws supervene on the actions of people within said culture.Show less
This essay is a humble contribution to the great and exciting project of reconciling science with the immediate, sentient experience of life. It offers a critique of the physicalist outlook on mind...Show moreThis essay is a humble contribution to the great and exciting project of reconciling science with the immediate, sentient experience of life. It offers a critique of the physicalist outlook on mind, from an intercultural- philosophical perspective, arguing that an ontology of the mind- world relationship, as it is present in Husserlian Phenomenology and Buddhist Philosophy describes reality more accurately than the Physicalist- Cognitivist theory of mind. Our discussion is not limited to philosophical discourse, but includes recent research from Biology and cognitive science, notably from Humberto Maturana, Francisco Varela, Eleanor Rosch and Evan Thompson, which is placed in the context of our philosophico- phenomenological investigation. Firstly, we clarify how the physicalist paradigm developed throughout the history of the natural sciences, from the emergence of the idea of a causally closed, mind- independent world onwards, terminating in the influence it came to have on scientific practise in cognitive science and Psychology. Afterwards we elucidate the core metaphysical assumptions, which underlie a physicalist understanding of mind. This serves as a preparation to disclose the anomalies and errors of the current paradigm in the mainstream branches of the sciences of mind. Showing how a physicalist understanding of mind fails to sufficiently explain the transformative capabilities of the human mind, from a scientific perspective, we move on to a phenomenological critique. We discuss Husserl’s demonstration that all science is fundamentally grounded in phenomenal experience, which implies that a scientific understanding of mind must be grounded in intersubjective experience, not in an idealized model of a mind- independent external world. As an alternative to a physicalist understanding of mind, we look at a phenomenological understanding of mind, inspired by Husserlian and Buddhist philosophy. This alternative paradigm accounts for the problems which a physicalist understanding of mind fails to address and considers the grounded- ness of science in the background of lived, phenomenal experience without losing in scientific rigour.Show less
In the Bṛhadāraṇyaka Upanişad two female philosophers participate in debates whose voices are part of the intellectual narrative constructed in the text. This paper will try to understand how...Show moreIn the Bṛhadāraṇyaka Upanişad two female philosophers participate in debates whose voices are part of the intellectual narrative constructed in the text. This paper will try to understand how these two female scholars, Maitreyi and Gargi, are integrated into this predominantly male narrative. These two women are alone in an intellectual environment of men and this paper will seek to understand how their gender influences their philosophy. This paper is an exploration of female voices, their talents and unique contributions. We will argue that by granting these characters and their distinctive ways of debating a stage, we can highlight their importance within a classic text as the Upanişads, and also within the contemporary academy. This paper will first explore the character Maitreyi. After a summary and brief analysis of her dialogue with Yājñavalkya, we will explain the significance of Maitreyi’s femininity, which manifests in her role as a wife. In a second chapter, we will focus on Gargi by briefly summarizing and interpreting her dialogues. This will be followed by a study of the relevance of gender for the figure of Gargi who rhetorically reverses her gender and debates in innovative ways. The paper will close with a third chapter aimed at presenting and critiquing past academic readings of the figures and arguing for the importance of giving these characters a voice within a male narrative. This paper will seek to demonstrate the different ways in which gender influences the women’s dialogues: While her femaleness grants Maitreyi access to an intimate discussion with her husband, it allows Gargi to employ innovative debating techniques, setting her apart from her fellow debaters. We will argue, refuting interpretations by Ranade and Madhavananda who present Gargi as superficial and chatty, that Gargi and Maitreyi deserve to be respected and placed in the spotlight due to their innovative perspective, their passion and their special access to the debates that distinguish them and are rooted in their gender. Show less
Philosophy and human thought are replete with mutually exclusive dualism. As a result, our understanding of reality is limited and our use of conceptual language is dangerously misconstrued. In...Show morePhilosophy and human thought are replete with mutually exclusive dualism. As a result, our understanding of reality is limited and our use of conceptual language is dangerously misconstrued. In pursuit of a solution to this problem, this thesis asks how it has been apprehended by two very different traditions: that of Jacques Derrida and Buddhism. More specifically, I discuss Derrida’s semiotic theory of deconstruction known as différance, in order to broach the apparent linguistic aspect to the problem of duality. On the other hand, I explicate a variety of Buddhist doctrine in order to discuss the problem as seen through the ideas of Kyoto School Zen scholars, especially Nishida Kitarō. In line with these thinkers, I first highlight their acknowledgement of the problem of duality, before asking to what extent it actually is problematic. These implications will hopefully become clearer after I discuss the contextual scope of both traditions, which precedes an illustration of their respective theoretical approaches. Furthermore, I introduce an additional consideration pertaining to the problem of duality: the risk of re-reification. By discussing this sub-problem through the eyes of Derrida and Buddhists, I explore the idea of a middle way. Finally, I ask what a meaningful and applicable solution to the problem of duality might look like, by entertaining Victor Hori’s notion of non-duality. As such, this project seeks not only to provide a solution to the problem of duality, but also shows how intercultural philosophy allows for constructive dialogues between cultures.Show less
This paper sheds light on the fallacies and deficiencies underlying historicist methodology in the field of historiography. Through a case study of the canon of East African colonial history it is...Show moreThis paper sheds light on the fallacies and deficiencies underlying historicist methodology in the field of historiography. Through a case study of the canon of East African colonial history it is demonstrated that historicists methodology, which takes written documentation as the prime source of historical evidence, fails to adequately reconstruct a truthful, multifaceted and inclusive picture of East African colonial history as much of East African history is transmitted orally rather than in print. The historicists' erroneous claim to objectivity, scientific predictability and universal truths based on findings in written primary sources, is deconstructed by use of an alternative historiographical methodology: New Historicism. This paper shows how oral sources can be adequately historicised through a New Historicist lens, thus granting more complete narratives of East African colonial history. In short, it will be argued that the existing documentation of East African colonial history fails to adequately historicise the narratives of local subjectivities (the actual people who experienced colonial oppression) due to Eurocentric overemphasis on the appropriation of written sources rather than incorporating and establishing the value of the many ‘local subjective narratives’ preserved in oral traditions.Show less
This thesis shall examine two conceptions of justice, proposed by Rawls and Young respectively, and the society that flows from said conceptions, in order to evaluate them and conclude that they...Show moreThis thesis shall examine two conceptions of justice, proposed by Rawls and Young respectively, and the society that flows from said conceptions, in order to evaluate them and conclude that they are not able to resolve and prevent injustices. These philosophers are the focus of this thesis as they both attempt to measure and resolve injustice, with Rawls focused on equality and distributive issues whilst Young takes an approach based on resolving oppression by respecting group differences. Existing debates in political philosophy can largely be separated into two categories. Arguably the biggest debates are to be found in the category in which Young’s and Rawls’s work can also be found, revolving around the question of what the best possible society would look like. These discussions, however, assume that there is a satisfying answer to debates that fall in the other category, which includes all discussions surrounding the question of whether states are or can be good at all. By evaluating the societies proposed by Rawls and Young this thesis is situated in the first category of discussion, though avoids the assumption that a state is good or justifiable. Instead, this thesis will attempt to bridge the gap between the discussions by noting the injustices caused by these proposed systems of government, opening the door for the inclusion of anarchist philosophy in discussions about the best possible way to order a society.Show less
Moral disagreement strikes a deep philosophical nerve and is discussed intensively in metaethical literature, often in relation to the ‘argument from disagreement’. The family of arguments from...Show moreMoral disagreement strikes a deep philosophical nerve and is discussed intensively in metaethical literature, often in relation to the ‘argument from disagreement’. The family of arguments from disagreement establishes the existence of moral disagreement to subsequently draw certain skeptical conclusions about morality and moral practice. Such arguments are often used to argue against the supposed existence of objective moral truths. This thesis answers the question ‘What is the strongest version of the argument from disagreement against the objectivity of morality?’ by evaluating the argument’s inferential structure and the characteristics of the utilized disagreement and concludes that the strongest argument from disagreement would be one that argues deductively from faultless disagreement.Show less
In this thesis I will examine the plausibility of the independence thesis concerning the relation between jus ad bellum and jus in bello, by studying the concomitant principle of the moral equality...Show moreIn this thesis I will examine the plausibility of the independence thesis concerning the relation between jus ad bellum and jus in bello, by studying the concomitant principle of the moral equality of combatants. With Walzer defending the principle and McMahan denying it, I will argue that McMahan’s denial of the moral equality of combatants and consequently the independence thesis, ultimately relies on his account of moral responsibility for individuals in domestic society, which cannot be properly applied to combatants during war. As such, McMahan’s denial of the moral equality of combatants becomes invalid and with it, his denial of the independence thesis. In doing so, my thesis will add to the ongoing debate between the two philosophers and test the validity of their positions, which have been very influential within the field of the ethics of war, to hopefully come closer to resolving the still relevant debate.Show less
