Below is a snapshot of the Web page as it appeared on 4/16/2024 (the last time our crawler visited it). This is the version of the page that was used for ranking your search results. The page may have changed since we last cached it. To see what might have changed (without the highlights), go to the current page.
Bing is not responsible for the content of this page.
Philosophy (φιλοσοφία, 'love of wisdom', in Ancient Greek) is a systematic study of general and fundamental questions concerning topics like existence, reason, knowledge, value, mind, and language. It is a rational and critical inquiry that reflects on its own methods and assumptions.
Historically, many of the individual sciences, such as physics and psychology, formed part of philosophy. However, they are considered separate academic disciplines in the modern sense of the term. Influential traditions in the history of philosophy include Western, Arabic–Persian, Indian, and Chinese philosophy. Western philosophy originated in Ancient Greece and covers a wide area of philosophical subfields. A central topic in Arabic–Persian philosophy is the relation between reason and revelation. Indian philosophy combines the spiritual problem of how to reach enlightenment with the exploration of the nature of reality and the ways of arriving at knowledge. Chinese philosophy focuses principally on practical issues in relation to right social conduct, government, and self-cultivation.
Featured articles are displayed here, which represent some of the best content on English Wikipedia.
Image 1
Confirmation bias (also confirmatory bias, myside bias, or congeniality bias) is the tendency to search for, interpret, favor, and recall information in a way that confirms or supports one's prior beliefs or values. People display this bias when they select information that supports their views, ignoring contrary information, or when they interpret ambiguous evidence as supporting their existing attitudes. The effect is strongest for desired outcomes, for emotionally charged issues, and for deeply entrenched beliefs. Confirmation bias is insuperable for most people, but they can manage it, for example, by education and training in critical thinking skills.
Biased search for information, biased interpretation of this information, and biased memory recall, have been invoked to explain four specific effects:
attitude polarization (when a disagreement becomes more extreme even though the different parties are exposed to the same evidence)
belief perseverance (when beliefs persist after the evidence for them is shown to be false)
the irrational primacy effect (a greater reliance on information encountered early in a series)
illusory correlation (when people falsely perceive an association between two events or situations).
A member of marginalized religious groups throughout his life and a proponent of what was called "rational Dissent," Priestley advocated religious toleration and equal rights for Dissenters. He argued for extensive civil rights in works such as the important Essay on the First Principles of Government, believing that individuals could bring about progress and eventually the Millennium; he was the foremost British expounder of providentialism. Priestley also made significant contributions to education, publishing, among other things, The Rudiments of English Grammar, a seminal work on English grammar. In his most lasting contributions to education, he argued for the benefits of a liberal arts education and of the value of the study of modern history. In his metaphysical works, Priestley "attempt[ed] to combine theism, materialism, and determinism," a project that has been called "audacious and original." (Full article...)
Wallace did extensive fieldwork, starting in the Amazon River basin. He then did fieldwork in the Malay Archipelago, where he identified the faunal divide now termed the Wallace Line, which separates the Indonesian archipelago into two distinct parts: a western portion in which the animals are largely of Asian origin, and an eastern portion where the fauna reflect Australasia. He was considered the 19th century's leading expert on the geographical distribution of animal species, and is sometimes called the "father of biogeography", or more specifically of zoogeography. (Full article...)
Atheism, in the broadest sense, is an absence of belief in the existence of deities. Less broadly, atheism is a rejection of the belief that any deities exist. In an even narrower sense, atheism is specifically the position that there are no deities. Atheism is contrasted with theism, which in its most general form is the belief that at least one deity exists.
Historically, evidence of atheistic viewpoints can be traced back to classical antiquity and early Indian philosophy. In the Western world, atheism declined as Christianity gained prominence. The 16th century and the Age of Enlightenment marked the resurgence of atheistic thought in Europe. Atheism achieved a significant position in the 20th century with legislation protecting freedom of thought. According to 2003 estimates, there are at least 500 million atheists in the world.[needs update] (Full article...)
Born in Great Barrington, Massachusetts, Du Bois grew up in a relatively tolerant and integrated community. After completing graduate work at the Friedrich Wilhelm University in Berlin and Harvard University, where he was its first African American to earn a doctorate, Du Bois rose to national prominence as a leader of the Niagara Movement, a group of black civil rights activists seeking equal rights. Du Bois and his supporters opposed the Atlanta Compromise. Instead, Du Bois insisted on full civil rights and increased political representation, which he believed would be brought about by the African-American intellectual elite. He referred to this group as the Talented Tenth, a concept under the umbrella of racial uplift, and believed that African Americans needed the chances for advanced education to develop its leadership. (Full article...)
Born and raised in Albany, New York, Hand majored in philosophy at Harvard College and graduated with honors from Harvard Law School. After a relatively undistinguished career as a lawyer in Albany and New York City, he was appointed at the age of 37 as a Manhattan federal district judge in 1909. The profession suited his detached and open-minded temperament, and his decisions soon won him a reputation for craftsmanship and authority. Between 1909 and 1914, under the influence of Herbert Croly's social theories, Hand supported New Nationalism. He ran unsuccessfully as the Progressive Party's candidate for chief judge of the New York Court of Appeals in 1913, but withdrew from active politics shortly afterwards. In 1924, President Calvin Coolidge elevated Hand to the Court of Appeals for the Second Circuit, which he went on to lead as the senior circuit judge (later retitled chief judge) from 1939 until his semi-retirement in 1951. Scholars have recognized the Second Circuit under Hand as one of the finest appeals courts in American history. Friends and admirers often lobbied for Hand's promotion to the Supreme Court, but circumstances and his political past conspired against his appointment. (Full article...)
The lifetime of British writer, philosopher, and feministMary Wollstonecraft (1759–1797) encompassed most of the second half of the eighteenth century, a time of great political and social upheaval throughout Europe and America: political reform movements in Britain gained strength, the American colonists successfully rebelled, and the French Revolution erupted. Wollstonecraft experienced only the headiest of these days, not living to see the end of the democratic revolution when Napoleon crowned himself emperor. Although Britain was still revelling in its mid-century imperial conquests and its triumph in the Seven Years' War, it was the French revolution that defined Wollstonecraft's generation. As poet Robert Southey later wrote: "few persons but those who have lived in it can conceive or comprehend what the memory of the French Revolution was, nor what a visionary world seemed to open upon those who were just entering it. Old things seemed passing away, and nothing was dreamt of but the regeneration of the human race."
Part of what made reform possible in Britain in the second half of the eighteenth century was the dramatic increase in publishing; books, periodicals, and pamphlets became much more widely available than they had been just a few decades earlier. This increase in available printed material helped facilitate the rise of the British middle class. Reacting against what they viewed as aristocratic decadence, the new professional middle classes (made prosperous through British manufacturing and trade), offered their own ethical code: reason, meritocracy, self-reliance, religious toleration, free inquiry, free enterprise, and hard work. They set these values against what they perceived as the superstition and unreason of the poor and the prejudices, censorship, and self-indulgence of the rich. They also helped establish what has come to be called the "cult of domesticity", which solidified gender roles for men and women. This new vision of society rested on the writings of Scottish Enlightenment philosophers such as Adam Smith, who had developed a theory of social progress founded on sympathy and sensibility. A partial critique of the rationalist Enlightenment, these theories promoted a combination of reason and feeling that enabled women to enter the public sphere because of their keen moral sense. Wollstonecraft's writings stand at the nexus of all of these changes. Her educational works, such as her children's bookOriginal Stories from Real Life (1788), helped inculcate middle-class values, and her two Vindications, A Vindication of the Rights of Men (1790) and A Vindication of the Rights of Woman (1792), argue for the value of an educated, rational populace, specifically one that includes women. In her two novels, Mary: A Fiction and Maria: or, The Wrongs of Woman, she explores the ramifications of sensibility for women. (Full article...)
Wollstonecraft's philosophical and gothic novel revolves around the story of a woman imprisoned in an insane asylum by her husband. It focuses on the societal rather than the individual "wrongs of woman" and criticizes what Wollstonecraft viewed as the patriarchal institution of marriage in eighteenth-century Britain and the legal system that protected it. However, the heroine's inability to relinquish her romantic fantasies also reveals women's collusion in their oppression through false and damaging sentimentalism. The novel pioneered the celebration of female sexuality and cross-class identification between women. Such themes, coupled with the publication of Godwin's scandalous Memoirs of Wollstonecraft's life, made the novel unpopular at the time it was published. (Full article...)
Mary Wollstonecraft (/ˈwʊlstənkræft/, also UK: /-krɑːft/; 27 April 1759 – 10 September 1797) was a British writer, philosopher, and advocate of women's rights. Until the late 20th century, Wollstonecraft's life, which encompassed several unconventional personal relationships at the time, received more attention than her writing. Today Wollstonecraft is regarded as one of the founding feminist philosophers, and feminists often cite both her life and her works as important influences.
During her brief career she wrote novels, treatises, a travel narrative, a history of the French Revolution, a conduct book, and a children's book. Wollstonecraft is best known for A Vindication of the Rights of Woman (1792), in which she argues that women are not naturally inferior to men but appear to be only because they lack education. She suggests that both men and women should be treated as rational beings and imagines a social order founded on reason. (Full article...)
Image 13
The title-page of the 1759 edition published by Cramer in Geneva, which reads, "Candide, or Optimism, translated from the German by Dr. Ralph."
Candide, ou l'Optimisme (/kɒnˈdiːd/kon-DEED, French:[kɑ̃did]ⓘ) is a French satire written by Voltaire, a philosopher of the Age of Enlightenment, first published in 1759. The novella has been widely translated, with English versions titled Candide: or, All for the Best (1759); Candide: or, The Optimist (1762); and Candide: Optimism (1947). It begins with a young man, Candide, who is living a sheltered life in an Edenicparadise and being indoctrinated with Leibnizian optimism by his mentor, Professor Pangloss. The work describes the abrupt cessation of this lifestyle, followed by Candide's slow and painful disillusionment as he witnesses and experiences great hardships in the world. Voltaire concludes Candide with, if not rejecting Leibnizian optimism outright, advocating a deeply practical precept, "we must cultivate our garden", in lieu of the Leibnizian mantra of Pangloss, "all is for the best" in the "best of all possible worlds".
Candide is characterized by its tone as well as by its erratic, fantastical, and fast-moving plot. A picaresque novel with a story similar to that of a more serious coming-of-age narrative (bildungsroman), it parodies many adventure and romance clichés, the struggles of which are caricatured in a tone that is bitter and matter-of-fact. Still, the events discussed are often based on historical happenings, such as the Seven Years' War and the 1755 Lisbon earthquake. As philosophers of Voltaire's day contended with the problem of evil, so does Candide in this short theological novel, albeit more directly and humorously. Voltaire ridicules religion, theologians, governments, armies, philosophies, and philosophers. Through Candide, he assaults Leibniz and his optimism. (Full article...)
Image 14
In political philosophy, a throffer is a proposal (also called an intervention) that mixes an offer with a threat which will be carried out if the offer is not accepted. The term was first used in print by political philosopher Hillel Steiner; while other writers followed, it has not been universally adopted and it is sometimes considered synonymous with carrot and stick. Though the threatening aspect of a throffer need not be obvious, or even articulated at all, an overt example is: "Kill this man and receive £100; fail to kill him and I'll kill you."
Steiner differentiated offers, threats and throffers based on the preferability of compliance and noncompliance for the subject when compared to the normal course of events that would have come about were no intervention made. Steiner's account was criticised by philosopher Robert Stevens, who instead suggested that what was important in differentiating the kinds of intervention was whether performing or not performing the requested action was more or less preferable than it would have been were no intervention made. Throffers form part of the wider moral and political considerations of coercion, and form part of the question of the possibility of coercive offers. Contrary to received wisdom that only threats can be coercive, throffers lacking explicit threats have been cited as an example of coercive offers, while some writers argue that offers, threats and throffers may all be coercive if certain conditions are met. For others, by contrast, if a throffer is coercive, it is explicitly the threat aspect that makes it so, and not all throffers can be considered coercive. (Full article...)
Image 15
Title page from the first English edition of Part I
The Age of Reason; Being an Investigation of True and Fabulous Theology is a work by English and American political activist Thomas Paine, arguing for the philosophical position of deism. It follows in the tradition of 18th-century British deism, and challenges institutionalized religion and the legitimacy of the Bible. It was published in three parts in 1794, 1795, and 1807.
It was a best-seller in the United States, where it caused a deistic revival. British audiences, fearing increased political radicalism as a result of the French Revolution, received it with more hostility. The Age of Reason presents common deistic arguments; for example, it highlights what Paine saw as corruption of the Christian Church and criticizes its efforts to acquire political power. Paine advocates reason in the place of revelation, leading him to reject miracles and to view the Bible as an ordinary piece of literature, rather than a divinely-inspired text. In The Age of Reason, he promotes natural religion and argues for the existence of a creator god. (Full article...)
... that the book Working from Within details how W. V. Quine only began to use the term "naturalism" years after he had already developed the key tenets of the philosophy?
Machiavelli was born in Florence, the second son of Bernardo di Niccolò Machiavelli and his wife Bartolommea di Stefano Nelli. His father was a lawyer of some repute and belonged to an impoverished branch of an influential old Florentine family.
These are Good articles, which meet a core set of high editorial standards.
Image 1
The hard–easy effect is a cognitive bias that manifests itself as a tendency to overestimate the probability of one's success at a task perceived as hard, and to underestimate the likelihood of one's success at a task perceived as easy. The hard-easy effect takes place, for example, when individuals exhibit a degree of underconfidence in answering relatively easy questions and a degree of overconfidence in answering relatively difficult questions. "Hard tasks tend to produce overconfidence but worse-than-average perceptions," reported Katherine A. Burson, Richard P. Larrick, and Jack B. Soll in a 2005 study, "whereas easy tasks tend to produce underconfidence and better-than-average effects."
The hard-easy effect falls under the umbrella of "social comparison theory", which was originally formulated by Leon Festinger in 1954. Festinger argued that individuals are driven to evaluate their own opinions and abilities accurately, and social comparison theory explains how individuals carry out those evaluations by comparing themselves to others. (Full article...)
Image 2
The teleological argument (from τέλος, telos, 'end, aim, goal'; also known as physico-theological argument, argument from design, or intelligent design argument) is an argument for the existence of God or, more generally, that complex functionality in the natural world which looks designed is evidence of an intelligent creator.
The earliest recorded versions of this argument are associated with Socrates in ancient Greece, although it has been argued that he was taking up an older argument. Plato and Aristotle developed complex approaches to the proposal that the cosmos has an intelligent cause, but it was the Stoics who, under their influence, "developed the battery of creationist arguments broadly known under the label 'The Argument from Design'". (Full article...)
Rothbard argued that all services provided by the "monopoly system of the corporate state" could be provided more efficiently by the private sector and wrote that the state is "the organization of robbery systematized and writ large". He called fractional-reserve banking a form of fraud and opposed central banking. He categorically opposed all military, political, and economic interventionism in the affairs of other nations. (Full article...)
Although traces of anarchist ideas are found all throughout history, modern anarchism emerged from the Enlightenment. During the latter half of the 19th and the first decades of the 20th century, the anarchist movement flourished in most parts of the world and had a significant role in workers' struggles for emancipation. Various anarchist schools of thought formed during this period. Anarchists have taken part in several revolutions, most notably in the Paris Commune, the Russian Civil War and the Spanish Civil War, whose end marked the end of the classical era of anarchism. In the last decades of the 20th and into the 21st century, the anarchist movement has been resurgent once more, growing in popularity and influence within anti-capitalist, anti-war and anti-globalisation movements. (Full article...)
Image 7
Mathematics and architecture are related, since, as with other arts, architects use mathematics for several reasons. Apart from the mathematics needed when engineering buildings, architects use geometry: to define the spatial form of a building; from the Pythagoreans of the sixth century BC onwards, to create forms considered harmonious, and thus to lay out buildings and their surroundings according to mathematical, aesthetic and sometimes religious principles; to decorate buildings with mathematical objects such as tessellations; and to meet environmental goals, such as to minimise wind speeds around the bases of tall buildings.
Representation of Origen writing, from a manuscript of In numeros homilia XXVII, c. 1160
Origen of Alexandria (c. 185 – c. 253), also known as Origen Adamantius, was an early Christianscholar, ascetic, and theologian who was born and spent the first half of his career in Alexandria. He was a prolific writer who wrote roughly 2,000 treatises in multiple branches of theology, including textual criticism, biblical exegesis and hermeneutics, homiletics, and spirituality. He was one of the most influential and controversial figures in early Christian theology, apologetics, and asceticism. He has been described as "the greatest genius the early church ever produced".
Origen sought martyrdom with his father at a young age but was prevented from turning himself in to the authorities by his mother. When he was eighteen years old, Origen became a catechist at the Catechetical School of Alexandria. He devoted himself to his studies and adopted an ascetic lifestyle. He came into conflict with Demetrius, the bishop of Alexandria, in 231 after he was ordained as a presbyter by his friend Theoclistus, the bishop of Caesarea, while on a journey to Athens through Palestine. Demetrius condemned Origen for insubordination and accused him of having castrated himself and of having taught that even Satan would eventually attain salvation, an accusation which Origen vehemently denied. Origen founded the Christian School of Caesarea, where he taught logic, cosmology, natural history, and theology, and became regarded by the churches of Palestine and Arabia as the ultimate authority on all matters of theology. He was tortured for his faith during the Decian persecution in 250 and died three to four years later from his injuries. (Full article...)
Image 9
Christian ethics, also known as moral theology, is a multi-faceted ethical system. It is a virtue ethic, which focuses on building moral character, and a deontological ethic which emphasizes duty. It also incorporates natural law ethics, which is built on the belief that it is the very nature of humans – created in the image of God and capable of morality, cooperation, rationality, discernment and so on – that informs how life should be lived, and that awareness of sin does not require special revelation. Other aspects of Christian ethics, represented by movements such as the social Gospel and liberation theology, may be combined into a fourth area sometimes called prophetic ethics.
Christian ethics derives its metaphysical core from the Bible, seeing God as the ultimate source of all power. Evidential, Reformed and volitionalepistemology are the three most common forms of Christian epistemology. The variety of ethical perspectives in the Bible has led to repeated disagreement over defining the basic Christian ethical principles, with at least seven major principles undergoing perennial debate and reinterpretation. Christian ethicists use reason, philosophy, natural law, the social sciences, and the Bible to formulate modern interpretations of those principles; Christian ethics applies to all areas of personal and societal ethics. (Full article...)
His best-known work is the Visuddhimagga ("Path of Purification"), a comprehensive summary of older Sinhala commentaries on Theravada teachings and practices. According to Sarah Shaw, in Theravada this systematic work is "the principal text on the subject of meditation." The interpretations provided by Buddhaghosa have generally constituted the orthodox understanding of Theravada scriptures since at least the 12th century CE. (Full article...)
Image 11
Kantian ethics refers to a deontologicalethical theory developed by GermanphilosopherImmanuel Kant that is based on the notion that "I ought never to act except in such a way that I could also will that my maxim should become a universal law.” It is also associated with the idea that “[i]t is impossible to think of anything at all in the world, or indeed even beyond it, that could be considered good without limitation except a good will." The theory was developed in the context of Enlightenmentrationalism. It states that an action can only be moral if it is motivated by a sense of duty, and its maxim may be rationally willed a universal, objective law.
Central to Kant's theory of the moral law is the categorical imperative. Kant formulated the categorical imperative in various ways. His principle of universalizability requires that, for an action to be permissible, it must be possible to apply it to all people without a contradiction occurring. Kant's formulation of humanity, the second formulation of the categorical imperative, states that as an end in itself, humans are required never to treat others merely as a means to an end, but always as ends in themselves. The formulation of autonomy concludes that rational agents are bound to the moral law by their own will, while Kant's concept of the Kingdom of Ends requires that people act as if the principles of their actions establish a law for a hypothetical kingdom. (Full article...)
The celestial spheres, or celestial orbs, were the fundamental entities of the cosmological models developed by Plato, Eudoxus, Aristotle, Ptolemy, Copernicus, and others. In these celestial models, the apparent motions of the fixed stars and planets are accounted for by treating them as embedded in rotating spheres made of an aetherial, transparent fifth element (quintessence), like gems set in orbs. Since it was believed that the fixed stars did not change their positions relative to one another, it was argued that they must be on the surface of a single starry sphere.
In modern thought, the orbits of the planets are viewed as the paths of those planets through mostly empty space. Ancient and medieval thinkers, however, considered the celestial orbs to be thick spheres of rarefied matter nested one within the other, each one in complete contact with the sphere above it and the sphere below. When scholars applied Ptolemy's epicycles, they presumed that each planetary sphere was exactly thick enough to accommodate them. By combining this nested sphere model with astronomical observations, scholars calculated what became generally accepted values at the time for the distances to the Sun: about 4 million miles (6.4 million kilometres), to the other planets, and to the edge of the universe: about 73 million miles (117 million kilometres). The nested sphere model's distances to the Sun and planets differ significantly from modern measurements of the distances, and the size of the universe is now known to be inconceivably large and continuously expanding. (Full article...)
Vyāsatīrtha (c. 1460 – c. 1539), also called Vyasaraja or Chandrikacharya, was a Hinduphilosopher, scholar, polemicist, commentator and poet belonging to the Madhwacharya's Dvaita order of Vedanta. As the rajaguru of Vijayanagara Empire, Vyasatirtha was at the forefront of a golden age in Dvaita which saw new developments in dialectical thought, growth of the Haridasa literature under bards like Purandara Dasa and Kanaka Dasa and an increased spread of Dvaita across the subcontinent. He himself composed many kīrtanas in Kannada and Sanskrit.
Three of his polemically themed doxographical works Nyayamruta, Tatparya Chandrika and Tarka Tandava (collectively called Vyasa Traya) documented and critiqued an encyclopaedic range of sub-philosophies in Advaita, Visistadvaita, Mahayana Buddhism, Mimamsa and Nyaya, revealing internal contradictions and fallacies. His Nyayamruta caused a stir in the Advaita community across the country requiring a rebuttal by Madhusudhana Saraswati through his text, Advaitasiddhi. He is considered as an amsha of Prahlada in the Madhva Parampara. (Full article...)
Image 4The Buddhist Nalanda university and monastery was a major center of learning in India from the 5th century CE to c. 1200. (from Eastern philosophy)
Image 32The philosopher Pyrrho of Elis, in an anecdote taken from Sextus Empiricus' Outlines of Pyrrhonism
(upper)PIRRHO • HELIENSIS • PLISTARCHI • FILIVS translation (from Latin): Pyrrho • Greek • Son of Plistarchus
(middle)OPORTERE • SAPIENTEM HANC ILLIVS IMITARI SECVRITATEMtranslation (from Latin): It is right wisdom then that all imitate this security (Pyrrho pointing at a peaceful pig munching his food)
(lower)Whoever wants to apply the real wisdom, shall not mind trepidation and misery
Image 13Oscar Wilde reclining with Poems, by Napoleon Sarony, in New York in 1882. Wilde often liked to appear idle, though in fact he worked hard; by the late 1880s he was a father, an editor, and a writer.
Image 14Leo Tolstoy in 1897. Count Lev Nikolayevich Tolstoy was a Russian writer who is regarded as one of the greatest authors of all time.
Image 16The center third of Education (1890), a stained glass window by Louis Comfort Tiffany and Tiffany Studios, located in Linsly-Chittenden Hall at Yale University. It depicts Science (personified by Devotion, Labor, Truth, Research and Intuition) and Religion (personified by Purity, Faith, Hope, Reverence and Inspiration) in harmony, presided over by the central personification of "Light·Love·Life".
Philosophy ponders the most fundamental questions humankind has been able to ask. These are increasingly numerous and over time they have been arranged into the overlapping branches of the philosophy tree:
Aesthetics: What is art? What is beauty? Is there a standard of taste? Is art meaningful? If so, what does it mean? What is good art? Is art for the purpose of an end, or is "art for art's sake?" What connects us to art? How does art affect us? Is some art unethical? Can art corrupt or elevate societies?
Epistemology: What are the nature and limits of knowledge? What is more fundamental to human existence, knowing (epistemology) or being (ontology)? How do we come to know what we know? What are the limits and scope of knowledge? How can we know that there are other minds (if we can)? How can we know that there is an external world (if we can)? How can we prove our answers? What is a true statement?
Ethics: Is there a difference between ethically right and wrong actions (or values, or institutions)? If so, what is that difference? Which actions are right, and which wrong? Do divine commands make right acts right, or is their rightness based on something else? Are there standards of rightness that are absolute, or are all such standards relative to particular cultures? How should I live? What is happiness?
Logic: What makes a good argument? How can I think critically about complicated arguments? What makes for good thinking? When can I say that something just does not make sense? Where is the origin of logic?
Metaphysics: What sorts of things exist? What is the nature of those things? Do some things exist independently of our perception? What is the nature of space and time? What is the relationship of the mind to the body? What is it to be a person? What is it to be conscious? Do gods exist?
Political philosophy: Are political institutions and their exercise of power justified? What is justice? Is there a 'proper' role and scope of government? Is democracy the best form of governance? Is governance ethically justifiable? Should a state be allowed? Should a state be able to promote the norms and values of a certain moral or religious doctrine? Are states allowed to go to war? Do states have duties against inhabitants of other states?