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sts Midterm > Lecture 7 - 8 > Flashcards

Lecture 7 - 8 Flashcards

1
Q

most incomprehensible German philosopher that ever lived.

A

Martin Heidegger

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2
Q

filled with complex compound German words like “Seinsverfassung,” “Heideboren,” “Standigkeit,” and “Weltzerfall”

A

Prose in Being and Time

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3
Q

he tells simple, homespun truths about the meaning of life, the sicknesses of our time, and the routes to freedom.

A

Beneath the Jargon (M.H)

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4
Q

rural provincial German who enjoyed picking mushrooms, walking in the countryside, and going to bed early.

A

Heidegger’s Background

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5
Q

hated television, aeroplanes, pop music, and processed food.

A

Heidegger’s Dislikes

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6
Q

at one time a supporter of Hitler but later saw the error of his ways

A

Political History (M.H)

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7
Q

spent much of his life in a hut in the woods, away from modern civilization.

A

Living Arrangement (M.H)

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8
Q

diagnosed by Heidegger

A

Modern Humanity’s Diseases of the Soul

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9
Q

forgetting to notice that we’re alive; not properly in touch with the sheer mystery of existence (Being or “Dasein”) and (The Nothing or “Das Nichts”).

A

First Disease

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10
Q

Being

A

Dasein

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11
Q

The Nothing

A

Das Nichts

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12
Q

forgetting that all being is connected; jobs and routines make us egoistic (Throwness or “Geworfenheit”).

A

Second Disease

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13
Q

understand and rise above our psychological, social, and professional provincialism.

A

Geworfenheit Throwness
Third Disease forgetting to be free and live for ourselves.
Thrown into the World (M.H) born into a narrow social milieu with rigid attitudes, prejudices, and practical necessities.
Overcoming Thrownness”

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14
Q

from “Uneigentlichkeit” (inauthenticity) to “Eigentlichkeit” (authenticity).

A

Heideggerian Journey

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15
Q

surrendering to superficial social norms

A

Socialized Mode of Being (They-Self)

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16
Q

focusing on our own upcoming death helps pull away from the “They-Self”.

A

Focus on Death

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17
Q

spend more time in graveyards to lead a better life.

A

Heidegger’s Advice

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18
Q

sometimes unclear but intermittently fascinating, wise, and useful.

A

Heidegger’s Meaning and Moral

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19
Q

tools integrated into everyday routines that make life easier, such as TVs, microwaves, air conditioners, laptops, cameras, headphones, and smartphones.

A

Technology

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20
Q

concept that technology is a product of human actions and decisions.

A

Human Activity

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21
Q

referring to technology as a means to an end.

A

Instrumental

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22
Q

viewing technology as a human activity rather than just as tools.

A

Anthropological

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23
Q

philosopher who explored the essence of technology and its implications for human existence.

A

Martin Heidegger

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24
Q

notion that technology serves practical purposes in achieving specific goals.

A

Means to an End

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25
Q

idea that simply viewing technology as tools is insufficient; it requires a deeper understanding of its essence.

A

Heidegger’s Essence of Technology

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26
Q

principle that every effect has a cause; relevant in understanding the nature of technology.

A

Causality

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27
Q

process of bringing something into existence from nothing; involves revealing truth.

A

Unconcealment

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28
Q

meaning “truth”; relates to how technology reveals the essence of things.

A

Altheia (Greek)

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29
Q

act of bringing forth or revealing something into existence, emphasizing the creative aspect of technology.

A

Poiesis

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30
Q

referring to skill, technique, and the arts of the mind, representing the creative process in technology

A

Techne (art)

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31
Q

form of technology that reveals different aspects of reality, often prioritizing efficiency and productivity over traditional methods of creation

A

Modern Technology

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32
Q

modern approach to technology, which involves manipulating and extracting resources from nature rather than merely bringing them forth.

A

Challenging Nature

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33
Q

concept that resources are viewed solely for their utility, leading to a commodification of nature.

A

Standing Reserve

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34
Q

process of ordering and controlling the world, reducing everything to a resource for human use

A

Enframing (Gestell)

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35
Q

tools created by humans, such as windmills, that may or may not align with the idea of challenging nature.

A

Technological Devices

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36
Q

materials and energy sources that are extracted for human use, leading to environmental implications.

A

Nature’s Resources

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37
Q

tendency to exploit natural resources for maximum yield and profit, often ignoring ecological balance.

A

Modern Relationship with Nature

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38
Q

need to reflect on our relationship with technology to understand its true essence and implications.

A

Questioning Technology

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39
Q

technology will be judged as either good or bad based on the value given to the product based on its use and effect to the society.

A

Aristotelianism

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40
Q

material of which an object is made (e.g., silver in a chalice).

A

Causa Materialis (Material Cause)

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41
Q

form or structure of an object (e.g., the chalice’s curved shape).

A

Causa Formalis (Formal Cause)

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42
Q

agent that brings about change (e.g., the silversmith).

A

Causa Efficiens

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43
Q

purpose or reason for an object’s existence (e.g., the chalice’s use in a sacrificial rite).

A

Causa Finalis

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44
Q

although technology is progressive and beneficial in many ways, it is also doubtful in many ways. (Jacques Ellul)

A

Technological Pessimism

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45
Q

technology can alleviate all difficulties and provide solutions for problems that may come.

A

Technological Optimism

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46
Q

technology as the supreme authority on everything.

A

Technocratism

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47
Q

He established 2 things about “Being” or “Dasein”.

A

Martin Heidegger

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48
Q

to exist in this world

A

Dasein

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49
Q

has a self that defines as it exists in such world (Purpose).

A

Dasein

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50
Q

ultimate goal is the good life or “human flourishing” (eudaimonia, happiness).

A

Highest Goal of Humanity

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51
Q

developing virtues is essential for achieving a rich and satisfying life.

A

Path to a Satisfying Life

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52
Q

mental or emotional state of well-being defined by positive or pleasant emotions, ranging from contentment to intense joy.

A

Happiness in Psychology

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53
Q

combination of emotions experienced when doing in good or positive actions.

A

Happiness to Behaviorists

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54
Q

release of a flood of hormones in the brain as a reward for behaviors that support survival.

A

Happiness to Neurologists

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55
Q

released when completing tasks, engaging in selfcare, eating, or celebrating small wins

A

Dopamine: Reward Chemical

56
Q

produced through interactions like playing with pets or babies, holding hands, hugging, or giving compliments.

A

Oxytocin: Love Hormone

57
Q

elevated by activities like meditation, running, sun exposure, and nature walks.

A

Serotonin: Mood Stabilizer

58
Q

released through laughter, exercise, essential oils, comedy, or eating dark chocolate.

A

Endorphin: Painkiller

59
Q

belief that happiness is the polar opposite of suffering; the presence of happiness indicates the absence of pain. The purpose of life is to maximize happiness, which minimizes misery.

A

Hedonistic View of Well-Being

60
Q

feel good

A

Hedonia

61
Q

a term that combines the Greek words for “good” and “spirit” to describe the ideology. Belief that happiness as the pursuit of becoming a better person.

A

Eudaimonia

62
Q

they do this by challenging themselves intellectually or by engaging in activities that make them spiritually richer people

A

Eudaimonists

63
Q

feel purpose

A

Eudaimonia

64
Q

A concept coined by Aristotle to describe the highest form of happiness attainable by humans, also referred to as “human flourishing.”

A

Good Spirited

65
Q

book by Aristotle, philosophical inquiry into the nature of the good life for a human being.

A

Nicomachean Ethics

66
Q

results from components like phronesis (habit of making right decisions and actions for the common good), friendship, wealth, and power.

A

Human Flourishing

67
Q

theory that the real source of happiness is to experience it directly.

A

Epicurean View On Happiness

68
Q

epicureans agree that the ethical doctrine holds pleasure as the norm of morality

A

Hedonism

69
Q

philosophers have tried for centuries to pin down a hard, solid grounding for knowledge, seeking absolute certainties; Nietzsche was cynical about this, suggesting we largely accept and believe what is valuable to us, our society, and our species.

A

Idea of Nietzsche

70
Q

Nietzsche argued that ‘truth’ is only valued if it is useful, and what is useful will be taken as ‘truth.’

A

Value Comes Before Truth

71
Q

pursuit of truth for truth’s sake may lead us into nihilism, as the ultimate nature of reality is irrational, unknowable, and meaningless without subjective interpretation.

A

Pursuit of Truth

72
Q

Not relativism; it asserts that not all perspectives are of equal value.

A

Perspectivism

73
Q

life is not about survival; it is about flourishing and transforming your environment into a place where you and your kind can flourish.

A

Beyond Darwin

74
Q

this flourishing is not just physical but also cultural, intellectual, emotional, and spiritual—values.

A

Life is about Flourishing

75
Q

they believed that acquiring these values would surely bring seekers happiness, which, in effect, allows them to partake in the greater notion of what we call the Good.

A

Ancient Greek society

76
Q

as time changes, the elements that comprise human flourishing have also changed.

A

Changing Elements of Human Flourishing

77
Q

people found means to live more comfortably, explore more places, develop more products, and make more money

A

Means To Live Comfortably

78
Q

humans of today are expected to become the “man of the world,” situating themselves in a global neighborhood and working side by side with institutions and the government to reach a common goal.

A

Man of the World

79
Q

competition as a means of survival has become passé.

A

Competition as Passé

80
Q

coordination is the new trend.

A

Coordination as the New Trend

81
Q

differing views in Eastern and Western conceptions regarding society and human flourishing.

A

Eastern vs Western conception

82
Q

focuses on community-centric values, where individuals should sacrifice themselves for the sake of society; includes the Chinese Confucian system and Japanese Bushido, which encourage the study of literature, sciences, and art for a greater cause.

A

Eastern Conception

83
Q

more focused on the individual, viewing human flourishing as an end; aligns with the Aristotelian view, aiming for eudaimonia as the ultimate good.

A

Western Conception

84
Q

every discovery, innovation, and success contributes to our pool of human knowledge

A

Science, Technology, and Human Flourishing

85
Q

to locate themselves in the world by finding proofs to trace evolution.

A

Human’s Perpetual Need

86
Q

pursuit elicits our idea of self-importance

A

Self-Importance

87
Q

human activity we excel in as a result of achieving science (Heidegger).

A

Technology

88
Q

good is inherently related to the truth.

A

Good and Truth

89
Q

stems from objectivity brought upon by a rigid method.

A

Science

90
Q

science makes a claim to reason and empiricism.

A

Reason and Empiricism

91
Q

discipline is considered science if it can be confirmed or interpreted when an alternative hypothesis is accepted.

A

Verification Theory

92
Q

it places a premium on empiricism.

A

Premium on Empiricism

93
Q

takes into account results that are measurable and experiments that are repeatable.

A

Measurable Results

94
Q

asserts that only those concepts which can be observed should be regarded as meaningful.

A

Vienna Circle

95
Q

rejects concepts that cannot be directly accessed.

A

Meaninglessness

96
Q

as long as an ideology is not proven to be false and can best explain a phenomenon over alternative theories, we should accept the said ideology.

A

Falsification Theory

97
Q

allowed the emergence of theories otherwise rejected by the verification theory

A

Emergence of Theories

98
Q

It encourages research to determine which theories can stand the test of falsification.

A

Encouragement of Research

99
Q

aims at the production of new, falsifiable predictions.

A

Karl Popper

100
Q

characterized by its continual effort to test theories against experience and make revisions based on the outcomes of these tests.

A

Scientific Practice

101
Q

no known rule as to the number of instance that a theory is rejected or falsified in order for it to be set aside.

A

Number of Instances

102
Q

no assurance that observable events or “evidences” are indeed manifestations of a certain concept or “theories.”

A

Assurance of Evidence

103
Q

ancient Greek philosopher known for his natural philosophy, logic, and political theory

A

Aristotle

104
Q

considered one of the greatest thinkers in the history of Western science and philosophy, making contributions to logic, metaphysics, mathematics, physics, biology, botany, ethics, politics, agriculture, medicine, dance, and theater

A

Greatest Thinkers (Aristotle)

105
Q

first to classify areas of human knowledge into distinct disciplines such as mathematics, biology, and ethics.

A

Classification of Knowledge (Aristotle)

106
Q

founder of the Lyceum, the first scientific institute, based in Athens, Greece.

A

Founder of the Lyceum (Aristotle)

107
Q

one of the strongest advocates of a liberal arts education, which stresses the education of the whole person, including one’s moral character, rather than merely learning a set of skills.

A

Advocate of Liberal Arts Education (Aristotle)

108
Q

defines the good life as the activity of the soul in accordance with virtue.

A

Aristotle’s view of good life

109
Q

believed that the “good” for humans is the maximum realization of what is unique to humans.

A

Maximum Realization

110
Q

good for humans is to reason well; the task of reason is to teach humans how to act virtuously, exercising their faculties in accordance with virtue.

A

Reasoning Well

111
Q

states that “happiness depends on ourselves.”

A

Happiness to Aristotle

112
Q

defines happiness as the central purpose of human life and a goal in itself.

A

Central Purpose

113
Q

asserts that happiness depends on the cultivation of virtue.

A

Cultivation of Virtue

114
Q

genuinely happy life requires the fulfillment of a broad range of conditions, including physical and mental wellbeing.

A

Conditions for Happiness

115
Q

states that all human activities aim at some good; every art, inquiry, action, and pursuit is thought to aim at some good, and thus the good has been rightly declared as that at which all things aim

A

Nicomachean Ethics 2:2

116
Q

defined as living in comfort and luxury with few problems or worries.

A

Good Life

117
Q

characterized by happiness from living and doing well, leading to a state of contentment.

A

Characterization of good life

118
Q

comes from the Greek word “eu,” meaning “good,” and “daimon,” meaning “spirit.”

A

Eudaimonia

119
Q

refers to the good life marked by happiness and excellence.

A

Eudaimonia (Good life)

120
Q

represents a flourishing life filled with meaningful endeavors that empower the human person to be the best version of himself or herself.

A

Flourishing Life

121
Q

behavior showing high moral standards.

A

Virtue “Paragons of Virtue”

122
Q

includes theoretical wisdom (thinking and truth) and practical wisdom (understanding); experience and time are necessary requirements for the development of intellectual virtue.

A

Intellectual Virtue

123
Q

controlled by practical wisdom (the ability to make the right judgment); its development is owed to how one nurtures it as a habit; it can be learned.

A

Moral Virtue

124
Q

states that virtue is of two kinds: intellectual and moral.

A

Nicomachean Ethics 2:1

125
Q

primarily owes its birth and growth to teaching, requiring experience and time.

A

Intellectual virtue

126
Q

as a result of habit.

A

Moral virtue

127
Q

happiness as a final end or goal that encompasses the totality of one’s life.

A

Happiness as the Ultimate Purpose of Human Existence

128
Q

states that happiness is not something that can be gained or lost in a few hours, like pleasurable sensations.

A

Not a fleeting sensation

129
Q

describes happiness as the ultimate value of your life as lived up to this moment, measuring how well you have lived up to your full potential as a human being.

A

Ultimate Value

130
Q

states that science and technology represent a movement towards the good life.

A

Science and Technology and Good Life

131
Q

considers science and technology as one of the highest expressions of human faculties.

A

Highest Expressions

132
Q

asserts that science and technology allow us to thrive and flourish if we desire it.

A

Thrive and Flourish

133
Q

notes that science and technology may corrupt a person.

A

Potential Corruption

134
Q

suggests that science and technology combined with virtue can help an individual avoid danger.

A

Science and Technology with Virtue

135
Q

Explains that everyone is in pursuit of the good life because life is good; it is our thoughts, choices, and actions that shape our experiences.

A

Pursuit of The Good Life

sts Midterm (1 decks)

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