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Rajasthan is famous for its forts, carved temples, and decorated havelis, which were built by Rajput kings in pre-Muslim era Rajasthan.[citation needed] Rajasthan's Jaipur Jantar Mantar, Mehrangarh Fort and Stepwell of Jodhpur, Dilwara Temples, Chittorgarh Fort, Lake Palace, miniature paintings in Bundi, and numerous city palaces and haveli's are part of the architectural heritage of India. Jaipur, the Pink City, is noted for the ancient houses made of a type of sandstone dominated by a pink hue. In Jodhpur, maximum houses are painted blue. At Ajmer, there is white marble Bara-dari on the Anasagar lake. Jain Temples dot Rajasthan from north to south and east to west. Dilwara Temples of Mount Abu, Ranakpur Temple dedicated to Lord Adinath in Pali District, Jain temples in the fort complexes of Chittor, Jaisalmer and Kumbhalgarh, Lodurva Jain temples, Mirpur Jain Temple, Sarun Mata Temple kotputli, Bhandasar and Karni Mata Temple of Bikaner and Mandore of Jodhpur are some of the best examples.
Guam (i/ˈɡwɑːm/ or /ˈɡwɒm/; Chamorro: Guåhån;[needs IPA] formally the Territory of Guam) is an unincorporated and organized territory of the United States. Located in the northwestern Pacific Ocean, Guam is one of five American territories with an established civilian government. The capital city is Hagåtña, and the most populous city is Dededo. In 2015, 161,785 people resided on Guam. Guamanians are American citizens by birth. Guam has an area of 544 km2 (210 sq mi) and a density of 297/km² (770/sq mi). It is the largest and southernmost of the Mariana Islands, and the largest island in Micronesia. Among its municipalities, Mongmong-Toto-Maite has the highest density at 1,425/km² (3,691/sq mi), whereas Inarajan and Umatac have the lowest density at 47/km² (119/sq mi). The highest point is Mount Lamlam at 406 meters (1,332 ft) above sea level.
The Chamorros, Guam's indigenous people, settled the island approximately 4,000 years ago. Portuguese explorer Ferdinand Magellan was the first European to visit the island on March 6, 1521. Guam was colonized in 1668 with settlers, like Diego Luis de San Vitores, a Catholic missionary. Between the 1500s and the 1700s, Guam was an important stopover for the Spanish Manila Galleons. During the Spanish–American War, the United States captured Guam on June 21, 1898. Under the Treaty of Paris, Spain ceded Guam to the United States on December 10, 1898. Guam is amongst the seventeen Non-Self-Governing Territories of the United Nations.
Before World War II, Guam and three other territories – American Samoa, Hawaii, and the Philippines – were the only American jurisdictions in the Pacific Ocean. On December 7, 1941, hours after the attack on Pearl Harbor, Guam was captured by the Japanese, and was occupied for thirty months. During the occupation, Guamanians were subjected to culture alignment, forced labor, beheadings, rape, and torture. Guam endured hostilities when American forces recaptured the island on July 21, 1944; Liberation Day commemorates the victory. Since the 1960s, the economy is supported by two industries: tourism and the United States Armed Forces.
The ancient-Chamorro society had four classes: chamorri (chiefs), matua (upper class), achaot (middle class), and mana'chang (lower class).:20–21 The matua were located in the coastal villages, which meant they had the best access to fishing grounds, whereas the mana'chang were located in the interior of the island. Matua and mana'chang rarely communicated with each other, and matua often used achaot as intermediaries. There were also "makåhna" (similar to shamans), skilled in healing and medicine. Belief in spirits of ancient Chamorros called "Taotao mo'na" still persists as a remnant of pre-European culture. Their society was organized along matrilineal clans.:21
The first European to discover Guam was Portuguese navigator Ferdinand Magellan, sailing for the King of Spain, when he sighted the island on March 6, 1521 during his fleet's circumnavigation of the globe.:41–42 When Magellan arrived on Guam, he was greeted by hundreds of small outrigger canoes that appeared to be flying over the water, due to their considerable speed. These outrigger canoes were called Proas, and resulted in Magellan naming Guam Islas de las Velas Latinas ("Islands of the Lateen sails"). Antonio Pigafetta, one of Magellan's original 18 the name "Island of Sails", but he also writes that the inhabitants "entered the ships and stole whatever they could lay their hands on", including "the small boat that was fastened to the poop of the flagship.":129 "Those people are poor, but ingenious and very thievish, on account of which we called those three islands Islas de los Ladrones ("Islands of thieves").":131
Despite Magellan's visit, Guam was not officially claimed by Spain until January 26, 1565 by General Miguel López de Legazpi.:46 From 1565 to 1815, Guam and the Northern Mariana Islands, the only Spanish outpost in the Pacific Ocean east of the Philippines, was an important resting stop for the Manila galleons, a fleet that covered the Pacific trade route between Acapulco and Manila.:51 To protect these Pacific fleets, Spain built several defensive structures which are still standing today, such as Fort Nuestra Señora de la Soledad in Umatac. It is the biggest single segment of Micronesia, the largest islands between the island of Kyushu (Japan), New Guinea, the Philippines, and the Hawaiian Islands.
Spanish colonization commenced on June 15, 1668 with the arrival of Diego Luis de San Vitores and Pedro Calungsod, who established the first Catholic church.:64 The islands were part of the Spanish East Indies governed from the Philippines, which were in turn part of the Viceroyalty of New Spain based in Mexico City. Other reminders of colonial times include the old Governor's Palace in Plaza de España and the Spanish Bridge, both in Hagatña. Guam's Cathedral Dulce Nombre de Maria was formally opened on February 2, 1669, as was the Royal College of San Juan de Letran.:68 Guam, along with the rest of the Mariana and Caroline Islands, were treated as part of Spain's colony in the Philippines. While Guam's Chamorro culture has indigenous roots, the cultures of both Guam and the Northern Marianas have many similarities with Spanish and Mexican culture due to three centuries of Spanish rule.
Intermittent warfare lasting from July 23, 1670 until July 1695, plus the typhoons of 1671 and 1693, and in particular the smallpox epidemic of 1688, reduced the Chamorro population from 50,000 to 10,000 to less than 5,000.:86 Precipitated by the death of Quipuha, and the murder of Father San Vitores and Pedro Calungsod by local rebel chief Matapang, tensions led to a number of conflicts. Captain Juan de Santiago started a campaign to pacify the island, which was continued by the successive commanders of the Spanish forces.:68–74
After his arrival in 1674, Captain Damian de Esplana ordered the arrest of rebels who attacked the population of certain towns. Hostilities eventually led to the destruction of villages such as Chochogo, Pepura, Tumon, Sidia-Aty, Sagua, Nagan and Ninca.:74–75 Starting in June 1676, the first Spanish Governor of Guam, Capt. Francisco de Irrisarri y Vinar controlled internal affairs more strictly than his predecessors in order to curb tensions. He also ordered the construction of schools, roads and other infrastructure.:75–76 Later, Capt. Jose de Quiroga arrived in 1680 and continued some of the development projects started by his predecessors. He also continued the search for the rebels who had assassinated Father San Vitores, resulting in campaigns against the rebels which were hiding out in some islands, eventually leading to the death of Matapang, Hurao and Aguarin.:77–78 Quiroga brought some natives from the northern islands to Guam, ordering the population to live in a few large villages.:78–79 These included Jinapsan, Umatac, Pago, Agat and Inarajan, where he built a number of churches.:79 By July 1695, Quiroga had completed the pacification process in Guam, Rota, Tinian and Aguigan.:85
The United States took control of the island in the 1898 Spanish–American War, as part of the Treaty of Paris. Guam was transferred to U.S. Navy control on 23 December 1898 by Executive Order 108-A. Guam came to serve as a station for American ships traveling to and from the Philippines, while the Northern Mariana Islands passed to Germany, and then to Japan. A U.S. Navy yard was established at Piti in 1899, and a marine barracks at Sumay in 1901.:13 Following the Philippine–American War, Emilio Aguinaldo and Apolinario Mabini were exiled on Guam in 1901.:vi
The Northern Mariana Islands had become a Japanese protectorate before the war. It was the Chamorros from the Northern Marianas who were brought to Guam to serve as interpreters and in other capacities for the occupying Japanese force. The Guamanian Chamorros were treated as an occupied enemy by the Japanese military. After the war, this would cause resentment between the Guamanian Chamorros and the Chamorros of the Northern Marianas. Guam's Chamorros believed their northern brethren should have been compassionate towards them, whereas having been occupied for over 30 years, the Northern Mariana Chamorros were loyal to Japan.
After World War II, the Guam Organic Act of 1950 established Guam as an unincorporated organized territory of the United States, provided for the structure of the island's civilian government, and granted the people U.S. citizenship. The Governor of Guam was federally appointed until 1968, when the Guam Elective Governor Act provided for the office's popular election.:242 Since Guam is not a U.S. state, U.S. citizens residing on Guam are not allowed to vote for president and their congressional representative is a non-voting member.
Guam lies between 13.2°N and 13.7°N and between 144.6°E and 145.0°E, and has an area of 212 square miles (549 km2), making it the 32nd largest island of the United States. It is the southernmost and largest island in the Mariana island chain and is also the largest island in Micronesia. This island chain was created by the colliding Pacific and Philippine Sea tectonic plates. Guam is the closest land mass to the Mariana Trench, a deep subduction zone, that lies beside the island chain to the east. Challenger Deep, the deepest surveyed point in the Oceans, is southwest of Guam at 35,797 feet (10,911 meters) deep. The highest point in Guam is Mount Lamlam at an elevation of 1,334 feet (407 meters).
The island of Guam is 30 miles (50 km) long and 4 to 12 miles (6 to 19 km) wide, 3⁄4 the size of Singapore. The island experiences occasional earthquakes due to its location on the western edge of the Pacific Plate and near the Philippine Sea Plate. In recent years, earthquakes with epicenters near Guam have had magnitudes ranging from 5.0 to 8.7. Unlike the Anatahan volcano in the Northern Mariana Islands, Guam is not volcanically active. However, due to its proximity to Anatahan, vog (i.e. volcanic smog) does occasionally affect Guam.
Guam's climate is characterized as tropical marine moderated by seasonal northeast trade winds. The weather is generally very warm and humid with little seasonal temperature variation. The mean high temperature is 86 °F (30 °C) and mean low is 76 °F (24 °C) with an average annual rainfall of 96 inches (2,180 mm). The dry season runs from December to June. The remaining months (July to November) constitute the rainy season. The months of January and February are considered the coolest months of the year with overnight low temperatures of 70–75 °F (21–24 °C) and low humidity levels. The highest temperature ever recorded in Guam was 96 °F (36 °C) on April 18, 1971 and April 1, 1990, and the lowest temperature ever recorded was 65 °F (18 °C) on February 8, 1973.
Post-European-contact Chamorro culture is a combination of American, Spanish, Filipino, other Micronesian Islander and Mexican traditions, with few remaining indigenous pre-Hispanic customs. These influences are manifested in the local language, music, dance, sea navigation, cuisine, fishing, games (such as batu, chonka, estuleks, and bayogu), songs and fashion. During Spanish colonial rule (1668–1898) the majority of the population was converted to Roman Catholicism and religious festivities such as Easter and Christmas became widespread. Post-contact Chamorro cuisine is largely based on corn, and includes tortillas, tamales, atole and chilaquiles, which are a clear influence from Spanish trade between Mesoamerica and Asia. The modern Chamorro language is a Malayo-Polynesian language with much Spanish and Filipino influence. Many Chamorros also have Spanish surnames because of their conversion to Roman Catholic Christianity and the adoption of names from the Catálogo alfabético de apellidos, a phenomenon also common to the Philippines.
Two aspects of indigenous pre-Hispanic culture that withstood time are chenchule' and inafa'maolek. Chenchule' is the intricate system of reciprocity at the heart of Chamorro society. It is rooted in the core value of inafa'maolek. Historian Lawrence Cunningham in 1992 wrote, "In a Chamorro sense, the land and its produce belong to everyone. Inafa'maolek, or interdependence, is the key, or central value, in Chamorro culture ... Inafa'maolek depends on a spirit of cooperation and sharing. This is the armature, or core, that everything in Chamorro culture revolves around. It is a powerful concern for mutuality rather than individualism and private property rights."
The core culture or Pengngan Chamorro is based on complex social protocol centered upon respect: From sniffing over the hands of the elders (called mangnginge in Chamorro), the passing down of legends, chants, and courtship rituals, to a person asking for permission from spiritual ancestors before entering a jungle or ancient battle grounds. Other practices predating Spanish conquest include galaide' canoe-making, making of the belembaotuyan (a string musical instrument made from a gourd), fashioning of åcho' atupat slings and slingstones, tool manufacture, Måtan Guma' burial rituals, and preparation of herbal medicines by Suruhanu.
The cosmopolitan and multicultural nature of modern Guam poses challenges for Chamorros struggling to preserve their culture and identity amidst forces of acculturation. The increasing numbers of Chamorros, especially Chamorro youth, relocating to the U.S. Mainland has further complicated both definition and preservation of Chamorro identity.[citation needed] While only a few masters exist to continue traditional art forms, the resurgence of interest among the Chamorros to preserve the language and culture has resulted in a growing number of young Chamorros who seek to continue the ancient ways of the Chamorro people.
Guam is governed by a popularly elected governor and a unicameral 15-member legislature, whose members are known as senators. Guam elects one non-voting delegate, currently Democrat Madeleine Z. Bordallo, to the United States House of Representatives. U.S. citizens in Guam vote in a straw poll for their choice in the U.S. Presidential general election, but since Guam has no votes in the Electoral College, the poll has no real effect. However, in sending delegates to the Republican and Democratic national conventions, Guam does have influence in the national presidential race. These delegates are elected by local party conventions.
In the 1980s and early 1990s, there was a significant movement in favor of the territory becoming a commonwealth, which would give it a level of self-government similar to Puerto Rico and the Northern Mariana Islands. However, the federal government rejected the version of a commonwealth that the government of Guam proposed, due to it having clauses incompatible with the Territorial Clause (Art. IV, Sec. 3, cl. 2) of the U.S. Constitution. Other movements advocate U.S. statehood for Guam, union with the state of Hawaii, union with the Northern Mariana Islands as a single territory, or independence.
The U.S. military has proposed building a new aircraft carrier berth on Guam and moving 8,600 Marines, and 9,000 of their dependents, to Guam from Okinawa, Japan. Including the required construction workers, this buildup would increase Guam's population by 45%. In a February 2010 letter, the United States Environmental Protection Agency sharply criticized these plans because of a water shortfall, sewage problems and the impact on coral reefs. By 2012, these plans had been cut to only have a maximum of 4,800 Marines stationed on the island, two thirds of which would be there on a rotational basis without their dependents.
Lying in the western Pacific, Guam is a popular destination for Japanese tourists. Its tourist hub, Tumon, features over 20 large hotels, a Duty Free Shoppers Galleria, Pleasure Island district, indoor aquarium, Sandcastle Las Vegas–styled shows and other shopping and entertainment venues. It is a relatively short flight from Asia or Australia compared to Hawaii, with hotels and seven public golf courses accommodating over a million tourists per year. Although 75% of the tourists are Japanese, Guam receives a sizable number of tourists from South Korea, the U.S., the Philippines, and Taiwan. Significant sources of revenue include duty-free designer shopping outlets, and the American-style malls: Micronesia Mall, Guam Premier Outlets, the Agana Shopping Center, and the world's largest Kmart.[citation needed]
The Compacts of Free Association between the United States, the Federated States of Micronesia, the Republic of the Marshall Islands and the Republic of Palau accorded the former entities of the Trust Territory of the Pacific Islands a political status of "free association" with the United States. The Compacts give citizens of these island nations generally no restrictions to reside in the United States (also its territories), and many were attracted to Guam due to its proximity, environmental, and cultural familiarity. Over the years, it was claimed by some in Guam that the territory has had to bear the brunt of this agreement in the form of public assistance programs and public education for those from the regions involved, and the federal government should compensate the states and territories affected by this type of migration.[citation needed] Over the years, Congress had appropriated "Compact Impact" aids to Guam, the Northern Mariana Islands and Hawaii, and eventually this appropriation was written into each renewed Compact. Some, however, continue to claim the compensation is not enough or that the distribution of actual compensation received is significantly disproportionate.[citation needed]
In 1899, the local postage stamps were overprinted "Guam" as was done for the other former Spanish colonies, but this was discontinued shortly thereafter and regular U.S. postage stamps have been used ever since. Because Guam is also part of the U.S. Postal System (postal abbreviation: GU, ZIP code range: 96910–96932), mail to Guam from the U.S. mainland is considered domestic and no additional charges are required. Private shipping companies, such as FedEx, UPS, and DHL, however, have no obligation to do so, and do not regard Guam as domestic.
The speed of mail traveling between Guam and the states varies depending on size and time of year. Light, first-class items generally take less than a week to or from the mainland, but larger first-class or Priority items can take a week or two. Fourth-class mail, such as magazines, are transported by sea after reaching Hawaii. Most residents use post office boxes or private mail boxes, although residential delivery is becoming increasingly available. Incoming mail not from the Americas should be addressed to "Guam" instead of "USA" to avoid being routed the long way through the U.S. mainland and possibly charged a higher rate (especially from Asia).
The Commercial Port of Guam is the island's lifeline because most products must be shipped into Guam for consumers. It receives the weekly calls of the Hawaii-based shipping line Matson, Inc. whose container ships connect Guam with Honolulu, Hawaii, Los Angeles, California, Oakland, California and Seattle, Washington. The port is also the regional transhipment hub for over 500,000 customers throughout the Micronesian region. The port is the shipping and receiving point for containers designated for the island's U.S. Department of Defense installations, Andersen Air Force Base and Commander, Naval Forces Marianas and eventually the Third Marine Expeditionary Force.
Guam is served by the Antonio B. Won Pat International Airport, which is a hub for United Airlines. The island is outside the United States customs zone so Guam is responsible for establishing and operating its own customs and quarantine agency and jurisdiction. Therefore, the U.S. Customs and Border Protection only carries immigration (but not customs) functions. Since Guam is under federal immigration jurisdiction, passengers arriving directly from the United States skip immigration and proceed directly to Guam Customs and Quarantine.
Believed to be a stowaway on a U.S. military transport near the end of World War II, the brown tree snake (Boiga irregularis) was accidentally introduced to Guam, that previously had no native species of snake. It nearly eliminated the native bird population. The problem was exacerbated because the reptile has no natural predators on the island. The brown tree snake, known locally as the kulebla, is native to northern and eastern coasts of Australia, Papua New Guinea, and the Solomon Islands. While slightly venomous, the snake is relatively harmless to human beings. Although some studies have suggested a high density of these serpents on Guam, residents rarely see the nocturnal creatures. The United States Department of Agriculture has trained detector dogs to keep the snakes out of the island's cargo flow. The United States Geological Survey also has dogs capable of detecting snakes in forested environments around the region's islands.
Before the introduction of the brown tree snake, Guam was home to several endemic bird species. Among them were the Guam rail (or ko'ko' bird in Chamorro) and the Guam flycatcher, both common throughout the island. Today the flycatcher is entirely extinct while the Guam rail is extinct in the wild but bred in captivity by the Division of Aquatic and Wildlife Resources. The devastation caused by the snake has been significant over the past several decades. As many as twelve bird species are believed to have been driven to extinction. According to many elders, ko'ko' birds were common in Guam before World War II.
An infestation of the coconut rhinoceros beetle (CRB), Oryctes rhinoceros, was detected on Guam on September 12, 2007. CRB is not known to occur in the United States except in American Samoa. Delimiting surveys performed September 13–25, 2007 indicated that the infestation was limited to Tumon Bay and Faifai Beach, an area of approximately 900 acres (3.6 km2). Guam Department of Agriculture (GDA) placed quarantine on all properties within the Tumon area on October 5 and later expanded the quarantine to about 2,500 acres (10 km2) on October 25; approximately 0.5 miles (800 m) radius in all directions from all known locations of CRB infestation. CRB is native to Southern Asia and distributed throughout Asia and the Western Pacific including Sri Lanka, Upolu, Samoa, American Samoa, Palau, New Britain, West Irian, New Ireland, Pak Island and Manus Island (New Guinea), Fiji, Cocos (Keeling) Islands, Mauritius, and Reunion.
Wildfires plague the forested areas of Guam every dry season despite the island's humid climate. Most fires are man-caused with 80% resulting from arson. Poachers often start fires to attract deer to the new growth. Invasive grass species that rely on fire as part of their natural life cycle grow in many regularly burned areas. Grasslands and "barrens" have replaced previously forested areas leading to greater soil erosion. During the rainy season sediment is carried by the heavy rains into the Fena Lake Reservoir and Ugum River, leading to water quality problems for southern Guam. Eroded silt also destroys the marine life in reefs around the island. Soil stabilization efforts by volunteers and forestry workers (planting trees) have had little success in preserving natural habitats.
Efforts have been made to protect Guam's coral reef habitats from pollution, eroded silt and overfishing, problems that have led to decreased fish populations. (Since Guam is a significant vacation spot for scuba divers, this is important.) In recent years, the Department of Agriculture, Division of Aquatic and Wildlife Resources has established several new marine preserves where fish populations are monitored by biologists. Before adopting U.S. Environmental Protection Agency standards, portions of Tumon Bay were dredged by the hotel chains to provide a better experience for hotel guests. Tumon Bay has since been made into a preserve. A federal Guam National Wildlife Refuge in northern Guam protects the decimated sea turtle population in addition to a small colony of Mariana fruit bats.
The University of Guam (UOG) and Guam Community College, both fully accredited by the Western Association of Schools and Colleges, offer courses in higher education. UOG is a member of the exclusive group of only 76 U.S. land-grant institutions in the entire United States. Pacific Islands University is a small Christian liberal arts institution nationally accredited by the Transnational Association of Christian Colleges and Schools. They offer courses at both the undergraduate and graduate levels.
The Guam Department of Education serves the entire island of Guam. In 2000, 32,000 students attended Guam's public schools. Guam Public Schools have struggled with problems such as high dropout rates and poor test scores. Guam's educational system has always faced unique challenges as a small community located 6,000 miles (9,700 km) from the U.S. mainland with a very diverse student body including many students who come from backgrounds without traditional American education. An economic downturn in Guam since the mid-1990s has compounded the problems in schools.
The Government of Guam maintains the island's main health care facility, Guam Memorial Hospital, in Tamuning. U.S. board certified doctors and dentists practice in all specialties. In addition, the U.S. Naval Hospital in Agana Heights serves active-duty members and dependents of the military community. There is one subscriber-based air ambulance located on the island, CareJet, which provides emergency patient transportation across Guam and surrounding islands. A private hospital, the Guam Regional Medical City opened its doors in early 2016.
Philosophical empiricists hold no knowledge to be properly inferred or deduced unless it is derived from one's sense-based experience. This view is commonly contrasted with rationalism, which states that knowledge may be derived from reason independently of the senses. For example, John Locke held that some knowledge (e.g. knowledge of God's existence) could be arrived at through intuition and reasoning alone. Similarly Robert Boyle, a prominent advocate of the experimental method, held that we have innate ideas. The main continental rationalists (Descartes, Spinoza, and Leibniz) were also advocates of the empirical "scientific method".
Aristotle's explanation of how this was possible was not strictly empiricist in a modern sense, but rather based on his theory of potentiality and actuality, and experience of sense perceptions still requires the help of the active nous. These notions contrasted with Platonic notions of the human mind as an entity that pre-existed somewhere in the heavens, before being sent down to join a body on Earth (see Plato's Phaedo and Apology, as well as others). Aristotle was considered to give a more important position to sense perception than Plato, and commentators in the Middle Ages summarized one of his positions as "nihil in intellectu nisi prius fuerit in sensu" (Latin for "nothing in the intellect without first being in the senses").
This idea was later developed in ancient philosophy by the Stoic school. Stoic epistemology generally emphasized that the mind starts blank, but acquires knowledge as the outside world is impressed upon it. The doxographer Aetius summarizes this view as "When a man is born, the Stoics say, he has the commanding part of his soul like a sheet of paper ready for writing upon." Later stoics, such as Sextus of Chaeronea, would continue this idea of empiricism in later Stoic writings as well. As Sextus contends "For every thought comes from sense-perception or not without sense-perception and either from direct experience or not without direct experience" (Against the Professors, 8.56-8).
During the Middle Ages Aristotle's theory of tabula rasa was developed by Islamic philosophers starting with Al Farabi, developing into an elaborate theory by Avicenna and demonstrated as a thought experiment by Ibn Tufail. For Avicenna (Ibn Sina), for example, the tabula rasa is a pure potentiality that is actualized through education, and knowledge is attained through "empirical familiarity with objects in this world from which one abstracts universal concepts" developed through a "syllogistic method of reasoning in which observations lead to propositional statements which when compounded lead to further abstract concepts". The intellect itself develops from a material intellect (al-'aql al-hayulani), which is a potentiality "that can acquire knowledge to the active intellect (al-'aql al-fa'il), the state of the human intellect in conjunction with the perfect source of knowledge". So the immaterial "active intellect", separate from any individual person, is still essential for understanding to occur.
In the 12th century CE the Andalusian Muslim philosopher and novelist Abu Bakr Ibn Tufail (known as "Abubacer" or "Ebn Tophail" in the West) included the theory of tabula rasa as a thought experiment in his Arabic philosophical novel, Hayy ibn Yaqdhan in which he depicted the development of the mind of a feral child "from a tabula rasa to that of an adult, in complete isolation from society" on a desert island, through experience alone. The Latin translation of his philosophical novel, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding.
In the late renaissance various writers began to question the medieval and classical understanding of knowledge acquisition in a more fundamental way. In political and historical writing Niccolò Machiavelli and his friend Francesco Guicciardini initiated a new realistic style of writing. Machiavelli in particular was scornful of writers on politics who judged everything in comparison to mental ideals and demanded that people should study the "effectual truth" instead. Their contemporary, Leonardo da Vinci (1452–1519) said, "If you find from your own experience that something is a fact and it contradicts what some authority has written down, then you must abandon the authority and base your reasoning on your own findings."
The decidedly anti-Aristotelian and anti-clerical music theorist Vincenzo Galilei (ca. 1520–1591), father of Galileo and the inventor of monody, made use of the method in successfully solving musical problems, firstly, of tuning such as the relationship of pitch to string tension and mass in stringed instruments, and to volume of air in wind instruments; and secondly to composition, by his various suggestions to composers in his Dialogo della musica antica e moderna (Florence, 1581). The Italian word he used for "experiment" was esperienza. It is known that he was the essential pedagogical influence upon the young Galileo, his eldest son (cf. Coelho, ed. Music and Science in the Age of Galileo Galilei), arguably one of the most influential empiricists in history. Vincenzo, through his tuning research, found the underlying truth at the heart of the misunderstood myth of 'Pythagoras' hammers' (the square of the numbers concerned yielded those musical intervals, not the actual numbers, as believed), and through this and other discoveries that demonstrated the fallibility of traditional authorities, a radically empirical attitude developed, passed on to Galileo, which regarded "experience and demonstration" as the sine qua non of valid rational enquiry.
British empiricism, though it was not a term used at the time, derives from the 17th century period of early modern philosophy and modern science. The term became useful in order to describe differences perceived between two of its founders Francis Bacon, described as empiricist, and René Descartes, who is described as a rationalist. Thomas Hobbes and Baruch Spinoza, in the next generation, are often also described as an empiricist and a rationalist respectively. John Locke, George Berkeley, and David Hume were the primary exponents of empiricism in the 18th century Enlightenment, with Locke being the person who is normally known as the founder of empiricism as such.
In response to the early-to-mid-17th century "continental rationalism" John Locke (1632–1704) proposed in An Essay Concerning Human Understanding (1689) a very influential view wherein the only knowledge humans can have is a posteriori, i.e., based upon experience. Locke is famously attributed with holding the proposition that the human mind is a tabula rasa, a "blank tablet", in Locke's words "white paper", on which the experiences derived from sense impressions as a person's life proceeds are written. There are two sources of our ideas: sensation and reflection. In both cases, a distinction is made between simple and complex ideas. The former are unanalysable, and are broken down into primary and secondary qualities. Primary qualities are essential for the object in question to be what it is. Without specific primary qualities, an object would not be what it is. For example, an apple is an apple because of the arrangement of its atomic structure. If an apple was structured differently, it would cease to be an apple. Secondary qualities are the sensory information we can perceive from its primary qualities. For example, an apple can be perceived in various colours, sizes, and textures but it is still identified as an apple. Therefore, its primary qualities dictate what the object essentially is, while its secondary qualities define its attributes. Complex ideas combine simple ones, and divide into substances, modes, and relations. According to Locke, our knowledge of things is a perception of ideas that are in accordance or discordance with each other, which is very different from the quest for certainty of Descartes.
A generation later, the Irish Anglican bishop, George Berkeley (1685–1753), determined that Locke's view immediately opened a door that would lead to eventual atheism. In response to Locke, he put forth in his Treatise Concerning the Principles of Human Knowledge (1710) an important challenge to empiricism in which things only exist either as a result of their being perceived, or by virtue of the fact that they are an entity doing the perceiving. (For Berkeley, God fills in for humans by doing the perceiving whenever humans are not around to do it.) In his text Alciphron, Berkeley maintained that any order humans may see in nature is the language or handwriting of God. Berkeley's approach to empiricism would later come to be called subjective idealism.
The Scottish philosopher David Hume (1711–1776) responded to Berkeley's criticisms of Locke, as well as other differences between early modern philosophers, and moved empiricism to a new level of skepticism. Hume argued in keeping with the empiricist view that all knowledge derives from sense experience, but he accepted that this has implications not normally acceptable to philosophers. He wrote for example, "Locke divides all arguments into demonstrative and probable. On this view, we must say that it is only probable that all men must die or that the sun will rise to-morrow, because neither of these can be demonstrated. But to conform our language more to common use, we ought to divide arguments into demonstrations, proofs, and probabilities—by ‘proofs’ meaning arguments from experience that leave no room for doubt or opposition." And,
Hume divided all of human knowledge into two categories: relations of ideas and matters of fact (see also Kant's analytic-synthetic distinction). Mathematical and logical propositions (e.g. "that the square of the hypotenuse is equal to the sum of the squares of the two sides") are examples of the first, while propositions involving some contingent observation of the world (e.g. "the sun rises in the East") are examples of the second. All of people's "ideas", in turn, are derived from their "impressions". For Hume, an "impression" corresponds roughly with what we call a sensation. To remember or to imagine such impressions is to have an "idea". Ideas are therefore the faint copies of sensations.
Hume maintained that all knowledge, even the most basic beliefs about the natural world, cannot be conclusively established by reason. Rather, he maintained, our beliefs are more a result of accumulated habits, developed in response to accumulated sense experiences. Among his many arguments Hume also added another important slant to the debate about scientific method — that of the problem of induction. Hume argued that it requires inductive reasoning to arrive at the premises for the principle of inductive reasoning, and therefore the justification for inductive reasoning is a circular argument. Among Hume's conclusions regarding the problem of induction is that there is no certainty that the future will resemble the past. Thus, as a simple instance posed by Hume, we cannot know with certainty by inductive reasoning that the sun will continue to rise in the East, but instead come to expect it to do so because it has repeatedly done so in the past.
Most of Hume's followers have disagreed with his conclusion that belief in an external world is rationally unjustifiable, contending that Hume's own principles implicitly contained the rational justification for such a belief, that is, beyond being content to let the issue rest on human instinct, custom and habit. According to an extreme empiricist theory known as phenomenalism, anticipated by the arguments of both Hume and George Berkeley, a physical object is a kind of construction out of our experiences. Phenomenalism is the view that physical objects, properties, events (whatever is physical) are reducible to mental objects, properties, events. Ultimately, only mental objects, properties, events, exist — hence the closely related term subjective idealism. By the phenomenalistic line of thinking, to have a visual experience of a real physical thing is to have an experience of a certain kind of group of experiences. This type of set of experiences possesses a constancy and coherence that is lacking in the set of experiences of which hallucinations, for example, are a part. As John Stuart Mill put it in the mid-19th century, matter is the "permanent possibility of sensation". Mill's empiricism went a significant step beyond Hume in still another respect: in maintaining that induction is necessary for all meaningful knowledge including mathematics. As summarized by D.W. Hamlin:
Mill's empiricism thus held that knowledge of any kind is not from direct experience but an inductive inference from direct experience. The problems other philosophers have had with Mill's position center around the following issues: Firstly, Mill's formulation encounters difficulty when it describes what direct experience is by differentiating only between actual and possible sensations. This misses some key discussion concerning conditions under which such "groups of permanent possibilities of sensation" might exist in the first place. Berkeley put God in that gap; the phenomenalists, including Mill, essentially left the question unanswered. In the end, lacking an acknowledgement of an aspect of "reality" that goes beyond mere "possibilities of sensation", such a position leads to a version of subjective idealism. Questions of how floor beams continue to support a floor while unobserved, how trees continue to grow while unobserved and untouched by human hands, etc., remain unanswered, and perhaps unanswerable in these terms. Secondly, Mill's formulation leaves open the unsettling possibility that the "gap-filling entities are purely possibilities and not actualities at all". Thirdly, Mill's position, by calling mathematics merely another species of inductive inference, misapprehends mathematics. It fails to fully consider the structure and method of mathematical science, the products of which are arrived at through an internally consistent deductive set of procedures which do not, either today or at the time Mill wrote, fall under the agreed meaning of induction.
The phenomenalist phase of post-Humean empiricism ended by the 1940s, for by that time it had become obvious that statements about physical things could not be translated into statements about actual and possible sense data. If a physical object statement is to be translatable into a sense-data statement, the former must be at least deducible from the latter. But it came to be realized that there is no finite set of statements about actual and possible sense-data from which we can deduce even a single physical-object statement. Remember that the translating or paraphrasing statement must be couched in terms of normal observers in normal conditions of observation. There is, however, no finite set of statements that are couched in purely sensory terms and can express the satisfaction of the condition of the presence of a normal observer. According to phenomenalism, to say that a normal observer is present is to make the hypothetical statement that were a doctor to inspect the observer, the observer would appear to the doctor to be normal. But, of course, the doctor himself must be a normal observer. If we are to specify this doctor's normality in sensory terms, we must make reference to a second doctor who, when inspecting the sense organs of the first doctor, would himself have to have the sense data a normal observer has when inspecting the sense organs of a subject who is a normal observer. And if we are to specify in sensory terms that the second doctor is a normal observer, we must refer to a third doctor, and so on (also see the third man).
Logical empiricism (also logical positivism or neopositivism) was an early 20th-century attempt to synthesize the essential ideas of British empiricism (e.g. a strong emphasis on sensory experience as the basis for knowledge) with certain insights from mathematical logic that had been developed by Gottlob Frege and Ludwig Wittgenstein. Some of the key figures in this movement were Otto Neurath, Moritz Schlick and the rest of the Vienna Circle, along with A.J. Ayer, Rudolf Carnap and Hans Reichenbach.
The neopositivists subscribed to a notion of philosophy as the conceptual clarification of the methods, insights and discoveries of the sciences. They saw in the logical symbolism elaborated by Frege (1848–1925) and Bertrand Russell (1872–1970) a powerful instrument that could rationally reconstruct all scientific discourse into an ideal, logically perfect, language that would be free of the ambiguities and deformations of natural language. This gave rise to what they saw as metaphysical pseudoproblems and other conceptual confusions. By combining Frege's thesis that all mathematical truths are logical with the early Wittgenstein's idea that all logical truths are mere linguistic tautologies, they arrived at a twofold classification of all propositions: the analytic (a priori) and the synthetic (a posteriori). On this basis, they formulated a strong principle of demarcation between sentences that have sense and those that do not: the so-called verification principle. Any sentence that is not purely logical, or is unverifiable is devoid of meaning. As a result, most metaphysical, ethical, aesthetic and other traditional philosophical problems came to be considered pseudoproblems.
In the extreme empiricism of the neopositivists—at least before the 1930s—any genuinely synthetic assertion must be reducible to an ultimate assertion (or set of ultimate assertions) that expresses direct observations or perceptions. In later years, Carnap and Neurath abandoned this sort of phenomenalism in favor of a rational reconstruction of knowledge into the language of an objective spatio-temporal physics. That is, instead of translating sentences about physical objects into sense-data, such sentences were to be translated into so-called protocol sentences, for example, "X at location Y and at time T observes such and such." The central theses of logical positivism (verificationism, the analytic-synthetic distinction, reductionism, etc.) came under sharp attack after World War II by thinkers such as Nelson Goodman, W.V. Quine, Hilary Putnam, Karl Popper, and Richard Rorty. By the late 1960s, it had become evident to most philosophers that the movement had pretty much run its course, though its influence is still significant among contemporary analytic philosophers such as Michael Dummett and other anti-realists.
In the late 19th and early 20th century several forms of pragmatic philosophy arose. The ideas of pragmatism, in its various forms, developed mainly from discussions between Charles Sanders Peirce and William James when both men were at Harvard in the 1870s. James popularized the term "pragmatism", giving Peirce full credit for its patrimony, but Peirce later demurred from the tangents that the movement was taking, and redubbed what he regarded as the original idea with the name of "pragmaticism". Along with its pragmatic theory of truth, this perspective integrates the basic insights of empirical (experience-based) and rational (concept-based) thinking.
Charles Peirce (1839–1914) was highly influential in laying the groundwork for today's empirical scientific method.[citation needed] Although Peirce severely criticized many elements of Descartes' peculiar brand of rationalism, he did not reject rationalism outright. Indeed, he concurred with the main ideas of rationalism, most importantly the idea that rational concepts can be meaningful and the idea that rational concepts necessarily go beyond the data given by empirical observation. In later years he even emphasized the concept-driven side of the then ongoing debate between strict empiricism and strict rationalism, in part to counterbalance the excesses to which some of his cohorts had taken pragmatism under the "data-driven" strict-empiricist view.
Among Peirce's major contributions was to place inductive reasoning and deductive reasoning in a complementary rather than competitive mode, the latter of which had been the primary trend among the educated since David Hume wrote a century before. To this, Peirce added the concept of abductive reasoning. The combined three forms of reasoning serve as a primary conceptual foundation for the empirically based scientific method today. Peirce's approach "presupposes that (1) the objects of knowledge are real things, (2) the characters (properties) of real things do not depend on our perceptions of them, and (3) everyone who has sufficient experience of real things will agree on the truth about them. According to Peirce's doctrine of fallibilism, the conclusions of science are always tentative. The rationality of the scientific method does not depend on the certainty of its conclusions, but on its self-corrective character: by continued application of the method science can detect and correct its own mistakes, and thus eventually lead to the discovery of truth".
In his Harvard "Lectures on Pragmatism" (1903), Peirce enumerated what he called the "three cotary propositions of pragmatism" (L: cos, cotis whetstone), saying that they "put the edge on the maxim of pragmatism". First among these he listed the peripatetic-thomist observation mentioned above, but he further observed that this link between sensory perception and intellectual conception is a two-way street. That is, it can be taken to say that whatever we find in the intellect is also incipiently in the senses. Hence, if theories are theory-laden then so are the senses, and perception itself can be seen as a species of abductive inference, its difference being that it is beyond control and hence beyond critique – in a word, incorrigible. This in no way conflicts with the fallibility and revisability of scientific concepts, since it is only the immediate percept in its unique individuality or "thisness" – what the Scholastics called its haecceity – that stands beyond control and correction. Scientific concepts, on the other hand, are general in nature, and transient sensations do in another sense find correction within them. This notion of perception as abduction has received periodic revivals in artificial intelligence and cognitive science research, most recently for instance with the work of Irvin Rock on indirect perception.
Around the beginning of the 20th century, William James (1842–1910) coined the term "radical empiricism" to describe an offshoot of his form of pragmatism, which he argued could be dealt with separately from his pragmatism – though in fact the two concepts are intertwined in James's published lectures. James maintained that the empirically observed "directly apprehended universe needs ... no extraneous trans-empirical connective support", by which he meant to rule out the perception that there can be any value added by seeking supernatural explanations for natural phenomena. James's "radical empiricism" is thus not radical in the context of the term "empiricism", but is instead fairly consistent with the modern use of the term "empirical". (His method of argument in arriving at this view, however, still readily encounters debate within philosophy even today.)
John Dewey (1859–1952) modified James' pragmatism to form a theory known as instrumentalism. The role of sense experience in Dewey's theory is crucial, in that he saw experience as unified totality of things through which everything else is interrelated. Dewey's basic thought, in accordance with empiricism was that reality is determined by past experience. Therefore, humans adapt their past experiences of things to perform experiments upon and test the pragmatic values of such experience. The value of such experience is measured experientially and scientifically, and the results of such tests generate ideas that serve as instruments for future experimentation, in physical sciences as in ethics. Thus, ideas in Dewey's system retain their empiricist flavour in that they are only known a posteriori.
In philosophy, idealism is the group of philosophies which assert that reality, or reality as we can know it, is fundamentally mental, mentally constructed, or otherwise immaterial. Epistemologically, idealism manifests as a skepticism about the possibility of knowing any mind-independent thing. In a sociological sense, idealism emphasizes how human ideas—especially beliefs and values—shape society. As an ontological doctrine, idealism goes further, asserting that all entities are composed of mind or spirit. Idealism thus rejects physicalist and dualist theories that fail to ascribe priority to the mind.
The earliest extant arguments that the world of experience is grounded in the mental derive from India and Greece. The Hindu idealists in India and the Greek Neoplatonists gave panentheistic arguments for an all-pervading consciousness as the ground or true nature of reality. In contrast, the Yogācāra school, which arose within Mahayana Buddhism in India in the 4th century CE, based its "mind-only" idealism to a greater extent on phenomenological analyses of personal experience. This turn toward the subjective anticipated empiricists such as George Berkeley, who revived idealism in 18th-century Europe by employing skeptical arguments against materialism.
Beginning with Immanuel Kant, German idealists such as G. W. F. Hegel, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, and Arthur Schopenhauer dominated 19th-century philosophy. This tradition, which emphasized the mental or "ideal" character of all phenomena, gave birth to idealistic and subjectivist schools ranging from British idealism to phenomenalism to existentialism. The historical influence of this branch of idealism remains central even to the schools that rejected its metaphysical assumptions, such as Marxism, pragmatism and positivism.
Idealism is a term with several related meanings. It comes via idea from the Greek idein (ἰδεῖν), meaning "to see". The term entered the English language by 1743. In ordinary use, as when speaking of Woodrow Wilson's political idealism, it generally suggests the priority of ideals, principles, values, and goals over concrete realities. Idealists are understood to represent the world as it might or should be, unlike pragmatists, who focus on the world as it presently is. In the arts, similarly, idealism affirms imagination and attempts to realize a mental conception of beauty, a standard of perfection, juxtaposed to aesthetic naturalism and realism.
Any philosophy that assigns crucial importance to the ideal or spiritual realm in its account of human existence may be termed "idealist". Metaphysical idealism is an ontological doctrine that holds that reality itself is incorporeal or experiential at its core. Beyond this, idealists disagree on which aspects of the mental are more basic. Platonic idealism affirms that abstractions are more basic to reality than the things we perceive, while subjective idealists and phenomenalists tend to privilege sensory experience over abstract reasoning. Epistemological idealism is the view that reality can only be known through ideas, that only psychological experience can be apprehended by the mind.
Subjective idealists like George Berkeley are anti-realists in terms of a mind-independent world, whereas transcendental idealists like Immanuel Kant are strong skeptics of such a world, affirming epistemological and not metaphysical idealism. Thus Kant defines idealism as "the assertion that we can never be certain whether all of our putative outer experience is not mere imagining". He claimed that, according to idealism, "the reality of external objects does not admit of strict proof. On the contrary, however, the reality of the object of our internal sense (of myself and state) is clear immediately through consciousness." However, not all idealists restrict the real or the knowable to our immediate subjective experience. Objective idealists make claims about a transempirical world, but simply deny that this world is essentially divorced from or ontologically prior to the mental. Thus Plato and Gottfried Leibniz affirm an objective and knowable reality transcending our subjective awareness—a rejection of epistemological idealism—but propose that this reality is grounded in ideal entities, a form of metaphysical idealism. Nor do all metaphysical idealists agree on the nature of the ideal; for Plato, the fundamental entities were non-mental abstract forms, while for Leibniz they were proto-mental and concrete monads.
Christian theologians have held idealist views, often based on Neoplatonism, despite the influence of Aristotelian scholasticism from the 12th century onward. Later western theistic idealism such as that of Hermann Lotze offers a theory of the "world ground" in which all things find their unity: it has been widely accepted by Protestant theologians. Several modern religious movements, for example the organizations within the New Thought Movement and the Unity Church, may be said to have a particularly idealist orientation. The theology of Christian Science includes a form of idealism: it teaches that all that truly exists is God and God's ideas; that the world as it appears to the senses is a distortion of the underlying spiritual reality, a distortion that may be corrected (both conceptually and in terms of human experience) through a reorientation (spiritualization) of thought.
Plato's theory of forms or "ideas" describes ideal forms (for example the platonic solids in geometry or abstracts like Goodness and Justice), as universals existing independently of any particular instance. Arne Grøn calls this doctrine "the classic example of a metaphysical idealism as a transcendent idealism", while Simone Klein calls Plato "the earliest representative of metaphysical objective idealism". Nevertheless, Plato holds that matter is real, though transitory and imperfect, and is perceived by our body and its senses and given existence by the eternal ideas that are perceived directly by our rational soul. Plato was therefore a metaphysical and epistemological dualist, an outlook that modern idealism has striven to avoid: Plato's thought cannot therefore be counted as idealist in the modern sense, although quantum physics' assertion that man's consciousness is an immutable and primary requisite for not merely perceiving but shaping matter, and thus his reality, would give more credence to Plato's dualist position.[citation needed]
With the neoplatonist Plotinus, wrote Nathaniel Alfred Boll; "there even appears, probably for the first time in Western philosophy, idealism that had long been current in the East even at that time, for it taught... that the soul has made the world by stepping from eternity into time...". Similarly, in regard to passages from the Enneads, "The only space or place of the world is the soul" and "Time must not be assumed to exist outside the soul", Ludwig Noiré wrote: "For the first time in Western philosophy we find idealism proper in Plotinus, However, Plotinus does not address whether we know external objects, unlike Schopenhauer and other modern philosophers.
Subjective Idealism (immaterialism or phenomenalism) describes a relationship between experience and the world in which objects are no more than collections or "bundles" of sense data in the perceiver. Proponents include Berkeley, Bishop of Cloyne, an Anglo-Irish philosopher who advanced a theory he called immaterialism, later referred to as "subjective idealism", contending that individuals can only know sensations and ideas of objects directly, not abstractions such as "matter", and that ideas also depend upon being perceived for their very existence - esse est percipi; "to be is to be perceived".
Arthur Collier published similar assertions though there seems to have been no influence between the two contemporary writers. The only knowable reality is the represented image of an external object. Matter as a cause of that image, is unthinkable and therefore nothing to us. An external world as absolute matter unrelated to an observer does not exist as far as we are concerned. The universe cannot exist as it appears if there is no perceiving mind. Collier was influenced by An Essay Towards the Theory of the Ideal or Intelligible World by "Cambridge Platonist" John Norris (1701).
and proliferation of hyphenated entities such as "thing-in-itself" (Immanuel Kant), "things-as-interacted-by-us" (Arthur Fine), "table-of-commonsense" and "table-of-physics" (Sir Arthur Eddington) which are "warning signs" for conceptual idealism according to Musgrave because they allegedly do not exist but only highlight the numerous ways in which people come to know the world. This argument does not take into account the issues pertaining to hermeneutics, especially at the backdrop of analytic philosophy. Musgrave criticized Richard Rorty and Postmodernist philosophy in general for confusion of use and mention.
A. A. Luce and John Foster are other subjectivists. Luce, in Sense without Matter (1954), attempts to bring Berkeley up to date by modernizing his vocabulary and putting the issues he faced in modern terms, and treats the Biblical account of matter and the psychology of perception and nature. Foster's The Case for Idealism argues that the physical world is the logical creation of natural, non-logical constraints on human sense-experience. Foster's latest defense of his views is in his book A World for Us: The Case for Phenomenalistic Idealism.
The 2nd edition (1787) contained a Refutation of Idealism to distinguish his transcendental idealism from Descartes's Sceptical Idealism and Berkeley's anti-realist strain of Subjective Idealism. The section Paralogisms of Pure Reason is an implicit critique of Descartes' idealism. Kant says that it is not possible to infer the 'I' as an object (Descartes' cogito ergo sum) purely from "the spontaneity of thought". Kant focused on ideas drawn from British philosophers such as Locke, Berkeley and Hume but distinguished his transcendental or critical idealism from previous varieties;
In the first volume of his Parerga and Paralipomena, Schopenhauer wrote his "Sketch of a History of the Doctrine of the Ideal and the Real". He defined the ideal as being mental pictures that constitute subjective knowledge. The ideal, for him, is what can be attributed to our own minds. The images in our head are what comprise the ideal. Schopenhauer emphasized that we are restricted to our own consciousness. The world that appears is only a representation or mental picture of objects. We directly and immediately know only representations. All objects that are external to the mind are known indirectly through the mediation of our mind. He offered a history of the concept of the "ideal" as "ideational" or "existing in the mind as an image".
Friedrich Nietzsche argued that Kant commits an agnostic tautology and does not offer a satisfactory answer as to the source of a philosophical right to such-or-other metaphysical claims; he ridicules his pride in tackling "the most difficult thing that could ever be undertaken on behalf of metaphysics." The famous "thing-in-itself" was called a product of philosophical habit, which seeks to introduce a grammatical subject: because wherever there is cognition, there must be a thing that is cognized and allegedly it must be added to ontology as a being (whereas, to Nietzsche, only the world as ever changing appearances can be assumed). Yet he attacks the idealism of Schopenhauer and Descartes with an argument similar to Kant's critique of the latter (see above).
Absolute idealism is G. W. F. Hegel's account of how existence is comprehensible as an all-inclusive whole. Hegel called his philosophy "absolute" idealism in contrast to the "subjective idealism" of Berkeley and the "transcendental idealism" of Kant and Fichte, which were not based on a critique of the finite and a dialectical philosophy of history as Hegel's idealism was. The exercise of reason and intellect enables the philosopher to know ultimate historical reality, the phenomenological constitution of self-determination, the dialectical development of self-awareness and personality in the realm of History.
In his Science of Logic (1812–1814) Hegel argues that finite qualities are not fully "real" because they depend on other finite qualities to determine them. Qualitative infinity, on the other hand, would be more self-determining and hence more fully real. Similarly finite natural things are less "real"—because they are less self-determining—than spiritual things like morally responsible people, ethical communities and God. So any doctrine, such as materialism, that asserts that finite qualities or natural objects are fully real is mistaken.
Hegel certainly intends to preserve what he takes to be true of German idealism, in particular Kant's insistence that ethical reason can and does go beyond finite inclinations. For Hegel there must be some identity of thought and being for the "subject" (any human observer)) to be able to know any observed "object" (any external entity, possibly even another human) at all. Under Hegel's concept of "subject-object identity," subject and object both have Spirit (Hegel's ersatz, redefined, nonsupernatural "God") as their conceptual (not metaphysical) inner reality—and in that sense are identical. But until Spirit's "self-realization" occurs and Spirit graduates from Spirit to Absolute Spirit status, subject (a human mind) mistakenly thinks every "object" it observes is something "alien," meaning something separate or apart from "subject." In Hegel's words, "The object is revealed to it [to "subject"] by [as] something alien, and it does not recognize itself." Self-realization occurs when Hegel (part of Spirit's nonsupernatural Mind, which is the collective mind of all humans) arrives on the scene and realizes that every "object" is himself, because both subject and object are essentially Spirit. When self-realization occurs and Spirit becomes Absolute Spirit, the "finite" (man, human) becomes the "infinite" ("God," divine), replacing the imaginary or "picture-thinking" supernatural God of theism: man becomes God. Tucker puts it this way: "Hegelianism . . . is a religion of self-worship whose fundamental theme is given in Hegel's image of the man who aspires to be God himself, who demands 'something more, namely infinity.'" The picture Hegel presents is "a picture of a self-glorifying humanity striving compulsively, and at the end successfully, to rise to divinity."
Kierkegaard criticised Hegel's idealist philosophy in several of his works, particularly his claim to a comprehensive system that could explain the whole of reality. Where Hegel argues that an ultimate understanding of the logical structure of the world is an understanding of the logical structure of God's mind, Kierkegaard asserting that for God reality can be a system but it cannot be so for any human individual because both reality and humans are incomplete and all philosophical systems imply completeness. A logical system is possible but an existential system is not. "What is rational is actual; and what is actual is rational". Hegel's absolute idealism blurs the distinction between existence and thought: our mortal nature places limits on our understanding of reality;
A major concern of Hegel's Phenomenology of Spirit (1807) and of the philosophy of Spirit that he lays out in his Encyclopedia of the Philosophical Sciences (1817–1830) is the interrelation between individual humans, which he conceives in terms of "mutual recognition." However, what Climacus means by the aforementioned statement, is that Hegel, in the Philosophy of Right, believed the best solution was to surrender one's individuality to the customs of the State, identifying right and wrong in view of the prevailing bourgeois morality. Individual human will ought, at the State's highest level of development, to properly coincide with the will of the State. Climacus rejects Hegel's suppression of individuality by pointing out it is impossible to create a valid set of rules or system in any society which can adequately describe existence for any one individual. Submitting one's will to the State denies personal freedom, choice, and responsibility.
In addition, Hegel does believe we can know the structure of God's mind, or ultimate reality. Hegel agrees with Kierkegaard that both reality and humans are incomplete, inasmuch as we are in time, and reality develops through time. But the relation between time and eternity is outside time and this is the "logical structure" that Hegel thinks we can know. Kierkegaard disputes this assertion, because it eliminates the clear distinction between ontology and epistemology. Existence and thought are not identical and one cannot possibly think existence. Thought is always a form of abstraction, and thus not only is pure existence impossible to think, but all forms in existence are unthinkable; thought depends on language, which merely abstracts from experience, thus separating us from lived experience and the living essence of all beings. In addition, because we are finite beings, we cannot possibly know or understand anything that is universal or infinite such as God, so we cannot know God exists, since that which transcends time simultaneously transcends human understanding.
Bradley was the apparent target of G. E. Moore's radical rejection of idealism. Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.
Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.
Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.
J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?
Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.
Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."
"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."
Czech (/ˈtʃɛk/; čeština Czech pronunciation: [ˈt͡ʃɛʃcɪna]), formerly known as Bohemian (/boʊˈhiːmiən, bə-/; lingua Bohemica in Latin), is a West Slavic language strongly influenced by Latin and German language, spoken by over 10 million people and it is the official language of the Czech Republic. Czech's closest relative is Slovak, with which it is mutually intelligible. It is closely related to other West Slavic languages, such as Silesian and Polish. Although most Czech vocabulary is based on shared roots with Slavic, Romance, and Germanic languages, many loanwords (most associated with high culture) have been adopted in recent years.
The languages have not undergone the deliberate highlighting of minor linguistic differences in the name of nationalism as has occurred in the Bosnian, Serbian and Croatian standards of Serbo-Croatian. However, most Slavic languages (including Czech) have been distanced in this way from Russian influences because of widespread public resentment against the former Soviet Union (which occupied Czechoslovakia in 1968). Czech and Slovak form a dialect continuum, with great similarity between neighboring Czech and Slovak dialects. (See "Dialects" below.)
One study showed that Czech and Slovak lexicons differed by 80 percent, but this high percentage was found to stem primarily from differing orthographies and slight inconsistencies in morphological formation; Slovak morphology is more regular (when changing from the nominative to the locative case, Praha becomes Praze in Czech and Prahe in Slovak). The two lexicons are generally considered similar, with most differences in colloquial vocabulary and some scientific terminology. Slovak has slightly more borrowed words than Czech.
The similarities between Czech and Slovak led to the languages being considered a single language by a group of 19th-century scholars who called themselves "Czechoslavs" (Čechoslováci), believing that the peoples were connected in a way which excluded German Bohemians and (to a lesser extent) Hungarians and other Slavs. During the First Czechoslovak Republic (1918–1938), although "Czechoslovak" was designated as the republic's official language both Czech and Slovak written standards were used. Standard written Slovak was partially modeled on literary Czech, and Czech was preferred for some official functions in the Slovak half of the republic. Czech influence on Slovak was protested by Slovak scholars, and when Slovakia broke off from Czechoslovakia in 1938 as the Slovak State (which then aligned with Nazi Germany in World War II) literary Slovak was deliberately distanced from Czech. When the Axis powers lost the war and Czechoslovakia reformed, Slovak developed somewhat on its own (with Czech influence); during the Prague Spring of 1968, Slovak gained independence from (and equality with) Czech. Since then, "Czechoslovak" refers to improvised pidgins of the languages which have arisen from the decrease in mutual intelligibility.
Around the sixth century AD, a tribe of Slavs arrived in a portion of Central Europe. According to legend they were led by a hero named Čech, from whom the word "Czech" derives. The ninth century brought the state of Great Moravia, whose first ruler (Rastislav of Moravia) invited Byzantine ruler Michael III to send missionaries in an attempt to reduce the influence of East Francia on religious and political life in his country. These missionaries, Constantine and Methodius, helped to convert the Czechs from traditional Slavic paganism to Christianity and established a church system. They also brought the Glagolitic alphabet to the West Slavs, whose language was previously unwritten. This language, later known as Proto-Czech, was beginning to separate from its fellow West Slavic hatchlings Proto-Slovak, Proto-Polish and Proto-Sorbian. Among other features, Proto-Czech was marked by its ephemeral use of the voiced velar fricative consonant (/ɣ/) and consistent stress on the first syllable.
The Czechs' language separated from other Slavic tongues into what would later be called Old Czech by the thirteenth century, a classification extending through the sixteenth century. Its use of cases differed from the modern language; although Old Czech did not yet have a vocative case or an animacy distinction, declension for its six cases and three genders rapidly became complicated (partially to differentiate homophones) and its declension patterns resembled those of Lithuanian (its Balto-Slavic cousin).
While Old Czech had a basic alphabet from which a general set of orthographical correspondences was drawn, it did not have a standard orthography. It also contained a number of sound clusters which no longer exist; allowing ě (/jɛ/) after soft consonants, which has since shifted to e (/ɛ/), and allowing complex consonant clusters to be pronounced all at once rather than syllabically. A phonological phenomenon, Havlik's law (which began in Proto-Slavic and took various forms in other Slavic languages), appeared in Old Czech; counting backwards from the end of a clause, every odd-numbered yer was vocalized as a vowel, while the other yers disappeared.
Bohemia (as Czech civilization was known by then) increased in power over the centuries, as its language did in regional importance. This growth was expedited during the fourteenth century by Holy Roman Emperor Charles IV, who founded Charles University in Prague in 1348. Here, early Czech literature (a biblical translation, hymns and hagiography) flourished. Old Czech texts, including poetry and cookbooks, were produced outside the university as well. Later in the century Jan Hus contributed significantly to the standardization of Czech orthography, advocated for widespread literacy among Czech commoners (particularly in religion) and made early efforts to model written Czech after the spoken language.
Czech continued to evolve and gain in regional importance for hundreds of years, and has been a literary language in the Slovak lands since the early fifteenth century. A biblical translation, the Kralice Bible, was published during the late sixteenth century (around the time of the King James and Luther versions) which was more linguistically conservative than either. The publication of the Kralice Bible spawned widespread nationalism, and in 1615 the government of Bohemia ruled that only Czech-speaking residents would be allowed to become full citizens or inherit goods or land. This, and the conversion of the Czech upper classes from the Habsburg Empire's Catholicism to Protestantism, angered the Habsburgs and helped trigger the Thirty Years' War (where the Czechs were defeated at the Battle of White Mountain). The Czechs became serfs; Bohemia's printing industry (and its linguistic and political rights) were dismembered, removing official regulation and support from its language. German quickly became the dominant language in Bohemia.

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