Question 1: Most people have noticed that vision can play tricks. A straight stick submerged in water looks bent, though it is not; railroad tracks seem to converge in the distance, but they do not; and a page of English-language print reflected in a mirror cannot be read from left to right, though in all other circumstances it can. Each of these phenomena is misleading in some way.________________
[1] But does seeing a straight stick out of water provide a good reason for thinking that, when it is in water, it is not bent?
[2] But how does one know that the wheels on the train do not converge at that point also?
[3] Thus, the difficulty cannot be resolved by appealing to input from the other senses.
[4] Anyone who believes that the stick is bent, that the railroad tracks converge, and so on is mistaken about how the world really is.
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Question 2: In accordance with the goal that he assigned to philosophy, Epicurus"s teaching had a dogmatic character, in substance if not in form. He called his treatises dialogismoi, or “conversations.” Since the utility of the doctrines lay in their application, he summarized them in stoicheia, or “elementary propositions,” to be memorized. In this respect, Epicurus was the inventor of the catechetical method. The number of works produced by Epicurus and his disciples reveals an impressive theoretical activity. But no less important was the practical action in living by the virtues taught by him and in honouring the obligations of reciprocal help in the name of friendship.________________________-
[1] In 306 bce, Epicurus established his school at Athens in his garden, from which it came to be known as The Garden.
[2] In these endeavours, continuous assistance was rendered by Epicurus himself, who, even when old and ill, was occupied in writing letters of admonishment, guidance, and comfort—everywhere announcing his gospel of peace and, under the name of pleasure, inviting to love.
[3] Several fundamental concepts characterize the philosophy of Epicurus.
[4] In popular parlance, Epicureanism thus means devotion to pleasure, comfort, and high living, with a certain nicety of style.
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Question 3: Some critics of skepticism have contended that it is an untenable view, both logically and humanly. Any attempt to formulate the position is self-refuting, since it will involve at least some knowledge claims about what is supposed to be dubious. Montaigne suggested that what the skeptics needed was a nonassertive language, reflecting the claim of Sextus that the skeptic does not make assertions but only chronicles his feelings. But the strength of skepticism lies not in whether it can be stated consistently but in its effects on the arguments of dogmatic philosophers.____________________
[1] As Hume said, skepticism may be self-refuting, but in the process of refuting itself it undermines dogmatism.
[2] In Western thought, skepticism has raised basic epistemological issues.
[3] The original Greek meaning of skeptikos was “an inquirer,” someone who was unsatisfied and still looking for truth.
[4] From ancient times onward skeptics have developed arguments to support the contentions of dogmatic philosophers, scientists, and theologians.
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Question 4: What is meant by coming 'to feel at home' in a new place, or with new people? It is simply that, at first, when we take up our quarters in a new room, we do not know what draughts may blow in upon our back, what doors may open, what forms may enter, what interesting objects may be found in cupboards and corners. When after a few days we have learned the range of all these possibilities, the feeling of strangeness disappears.___________________
[1] The same is true when a great happiness awaits us.
[2] Let now this haunting sense of futurity be thrown off its bearings or left without an object, and immediately uneasiness takes possession of the mind.
[3] And so it does with people, when we have got past the point of expecting any essentially new manifestations from their character.
[4] None of the above
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Question 5: Philosophers long ago observed the remarkable fact that mere familiarity with things is able to produce a feeling of their rationality. The empiricist school has been so much struck by this circumstance as to have laid it down that the feeling of rationality and the feeling of familiarity are one and the same thing, and that no other kind of rationality than this exists. The daily contemplation of phenomena juxtaposed in a certain order begets an acceptance of their connection, as absolute as the repose engendered by theoretic insight into their coherence. To explain a thing is to pass easily back to its antecedents; to know it is easily to foresee its consequents.______________
[1] The utility of this emotional effect of expectation is perfectly obvious; 'natural selection,' in fact, was bound to bring it about sooner or later.
[2] Custom, which lets us do both, is thus the source of whatever rationality the thing may gain in our thought.
[3] A dog's curiosity about the movements of his master or a strange object only extends as far as the point of deciding what is going to happen next.
[4] The wrath of science against miracles, of certain philosophers against the doctrine of free-will, has precisely the same root.
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[1] But does seeing a straight stick out of water provide a good reason for thinking that, when it is in water, it is not bent?
[2] But how does one know that the wheels on the train do not converge at that point also?
[3] Thus, the difficulty cannot be resolved by appealing to input from the other senses.
[4] Anyone who believes that the stick is bent, that the railroad tracks converge, and so on is mistaken about how the world really is.
Answer:
Option: 4Please Login to See the Explanation
Login with GoogleQuestion 2: In accordance with the goal that he assigned to philosophy, Epicurus"s teaching had a dogmatic character, in substance if not in form. He called his treatises dialogismoi, or “conversations.” Since the utility of the doctrines lay in their application, he summarized them in stoicheia, or “elementary propositions,” to be memorized. In this respect, Epicurus was the inventor of the catechetical method. The number of works produced by Epicurus and his disciples reveals an impressive theoretical activity. But no less important was the practical action in living by the virtues taught by him and in honouring the obligations of reciprocal help in the name of friendship.________________________-
[1] In 306 bce, Epicurus established his school at Athens in his garden, from which it came to be known as The Garden.
[2] In these endeavours, continuous assistance was rendered by Epicurus himself, who, even when old and ill, was occupied in writing letters of admonishment, guidance, and comfort—everywhere announcing his gospel of peace and, under the name of pleasure, inviting to love.
[3] Several fundamental concepts characterize the philosophy of Epicurus.
[4] In popular parlance, Epicureanism thus means devotion to pleasure, comfort, and high living, with a certain nicety of style.
Answer:
Option: 2Please Login to See the Explanation
Question 3: Some critics of skepticism have contended that it is an untenable view, both logically and humanly. Any attempt to formulate the position is self-refuting, since it will involve at least some knowledge claims about what is supposed to be dubious. Montaigne suggested that what the skeptics needed was a nonassertive language, reflecting the claim of Sextus that the skeptic does not make assertions but only chronicles his feelings. But the strength of skepticism lies not in whether it can be stated consistently but in its effects on the arguments of dogmatic philosophers.____________________
[1] As Hume said, skepticism may be self-refuting, but in the process of refuting itself it undermines dogmatism.
[2] In Western thought, skepticism has raised basic epistemological issues.
[3] The original Greek meaning of skeptikos was “an inquirer,” someone who was unsatisfied and still looking for truth.
[4] From ancient times onward skeptics have developed arguments to support the contentions of dogmatic philosophers, scientists, and theologians.
Answer:
Option: 1Please Login to See the Explanation
Question 4: What is meant by coming 'to feel at home' in a new place, or with new people? It is simply that, at first, when we take up our quarters in a new room, we do not know what draughts may blow in upon our back, what doors may open, what forms may enter, what interesting objects may be found in cupboards and corners. When after a few days we have learned the range of all these possibilities, the feeling of strangeness disappears.___________________
[1] The same is true when a great happiness awaits us.
[2] Let now this haunting sense of futurity be thrown off its bearings or left without an object, and immediately uneasiness takes possession of the mind.
[3] And so it does with people, when we have got past the point of expecting any essentially new manifestations from their character.
[4] None of the above
Answer:
Option: 3Please Login to See the Explanation
Question 5: Philosophers long ago observed the remarkable fact that mere familiarity with things is able to produce a feeling of their rationality. The empiricist school has been so much struck by this circumstance as to have laid it down that the feeling of rationality and the feeling of familiarity are one and the same thing, and that no other kind of rationality than this exists. The daily contemplation of phenomena juxtaposed in a certain order begets an acceptance of their connection, as absolute as the repose engendered by theoretic insight into their coherence. To explain a thing is to pass easily back to its antecedents; to know it is easily to foresee its consequents.______________
[1] The utility of this emotional effect of expectation is perfectly obvious; 'natural selection,' in fact, was bound to bring it about sooner or later.
[2] Custom, which lets us do both, is thus the source of whatever rationality the thing may gain in our thought.
[3] A dog's curiosity about the movements of his master or a strange object only extends as far as the point of deciding what is going to happen next.
[4] The wrath of science against miracles, of certain philosophers against the doctrine of free-will, has precisely the same root.
Answer:
Option: 2Please Login to See the Explanation