![]() ![]() They are interested only in a tiny part of reality, the speciality to which they have devoted themselves. They became professors not because of the breadth of their knowledge but its narrowness. Professors tend to be people of limited outlook. The most intelligent individuals are those able to engage with the most rarefied questions, in any field of inquiry. ![]() People with high IQs might be professors in universities, but these are not the smartest people. How would you identify the most intelligent people on earth? You wouldn’t use an IQ test. It’s time for the greatest paradigm shift of all: from scientific empiricism to mathematical rationalism, from sensing to thinking, from observation to logic, from matter to mind. Scientists, the people of the senses, even claim to be champions of reason and logic. There might as well be a global conspiracy given how far mathematical rationalism has fallen in order to create space for scientific empiricism, its philosophical opposite. According to Kurt Gödel, a global conspiracy has been in place for centuries to stop humanity from studying Leibniz, the supreme rationalist, and thus, through this neglect, to “make men stupid.” To put it another way, is reality dead or alive? Is it a mechanism or an organism? Is it stupid, with no purpose, as science says, or is it intelligent, and relentlessly calculating the answer to itself, and driving itself to perfect completion, as it must if it is mathematical?Īre you smart enough to understand the answer? Most people aren’t. The supreme question is whether reality is scientific (material particular sensible) or mathematical (mental universal intelligible). These are two totally different types of people. Mathematics is for thinking types (rationalists), science for sensing types (empiricists). This debate allows us to makes sense of a foundational problem of science: why science is totally dependent on mathematics even though the mathematical method contradicts the scientific method in every way. The topic of universals versus particulars is about as unlikely as it gets for understanding our existence, and yet that’s exactly where we must look to find the ultimate answers. If you consider yourself one of the smartest people in the world, you have to do what unintelligent people never do, and that’s to become interested in the most rarefied topics, topics which seem absurd to the simple-minded, to the sort of people who aren’t in the game of explaining reality and never could be. To clarify this issue is to get rid of so much junk in the way of humanity’s ability to explain reality. To the truly intelligent, it’s the key to understanding existence. ![]() To the average person, it’s an obscure and unfathomable issue. The problem is a very old one, but only a tiny group of philosophers ever took an interest in it. This is the case because he started off with an exploration of the basis of intercultural communication.There’s a huge hole in how humanity thinks about reality. Wiredu’s discussion of the idea of cultural universals is programmatic. Although Wiredu does not explicitly provide a definition of the notion of cultural universals, he postulates in his discussion that a cultural universal “is a human universal transcending culture”. It seems pertinent to begin with a clarification of the central concepts of our discussion for the sake of clarity and contextualization. The diversity of philosophical traditions raises the question of cultural universals because cultural universals serve as the vehicle for cross-cultural philosophical discourse. In Wiredu’s discussion of the problem, it is postulated that there are some cultural universals, namely, cognitive universals and sympathetic impartiality. ![]() Two prominent participants in the discussion of this problem are Kwasi Wiredu and Odera Oruka. An interesting discussion in African philosophy centres on the question regarding the nature of cultural universals. ![]()
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