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The Latin phrase 'Sub specie aeternitatis' literally translates to 'under the aspect of eternity' and describes a perspective that views phenomena from an eternal or universal standpoint.
Answer: True
The phrase 'Sub specie aeternitatis' directly translates to 'under the aspect of eternity' and denotes a perspective that considers matters from an eternal or universal viewpoint, as detailed in the source material.
The expression 'Sub specie aeternitatis' is exclusively confined to philosophical discourse and lacks a broader general understanding.
Answer: False
The source indicates that 'Sub specie aeternitatis' possesses a broader general understanding beyond its philosophical origins, referring to an objective viewpoint uninfluenced by transient aspects of reality.
The broader understanding of 'Sub specie aeternitatis' is often influenced by temporary aspects of reality, making it a subjective viewpoint.
Answer: False
The broader understanding of 'Sub specie aeternitatis' refers to an objective viewpoint that considers something universally and eternally true, uninfluenced by transient aspects of reality, thus not a subjective viewpoint.
What is the literal translation of the Latin phrase 'Sub specie aeternitatis'?
Answer: Under the aspect of eternity
The phrase 'Sub specie aeternitatis' directly translates to 'under the aspect of eternity', signifying a perspective that views matters from an eternal or universal standpoint.
How is 'Sub specie aeternitatis' generally understood and employed in a broader sense?
Answer: As an objective point of view that considers something universally and eternally true.
In its broader usage, 'Sub specie aeternitatis' denotes an objective viewpoint that apprehends universal and eternal truths, uninfluenced by transient realities.
The Latin phrase 'Sub specie aeternitatis' is used to describe a perspective that views phenomena from a(n):
Answer: Eternal or universal standpoint.
The phrase 'Sub specie aeternitatis' describes a perspective that considers matters from an eternal or universal viewpoint, transcending subjective or temporary considerations.
The broader understanding of 'Sub specie aeternitatis' refers to an objective point of view that is not influenced by:
Answer: Temporary aspects of reality.
The broader understanding of 'Sub specie aeternitatis' denotes an objective viewpoint that apprehends universal and eternal truths, uninfluenced by transient aspects of reality.
Baruch Spinoza is primarily associated with the concept of 'Sub specie aeternitatis', which he employed to signify universally and eternally true ideas.
Answer: True
Baruch Spinoza is indeed the philosopher most closely linked with 'Sub specie aeternitatis', utilizing it to designate concepts he considered universally and eternally valid.
In his *Ethics*, Spinoza applied a purely theological method to philosophical inquiry, focusing solely on human emotions.
Answer: False
Spinoza's *Ethics* applied Euclid's geometric method, commencing with God and nature before progressing to human emotions and intellect, rather than a purely theological approach focused solely on human emotions.
Spinoza's objective in proceeding 'sub specie aeternitatis' was to develop an ethical theory with the same precision and rigor as Euclid's *Elements*.
Answer: True
The source explicitly states that Spinoza aimed to construct an ethical theory with the exactitude and stringency found in Euclid's *Elements* by adopting the 'sub specie aeternitatis' perspective.
Spinoza's methodological approach in his *Ethics* was consistent with Aristotle's differentiations between what is 'better known to us' and what is 'better known in themselves'.
Answer: False
Spinoza's method deliberately eschewed the Aristotelian distinction between what is 'better known to us' and 'better known in themselves', seeking a unified, eternal perspective.
Rebecca Goldstein interpreted Spinoza's idea of living 'sub specie aeternitatis' as achieving immortality by allowing one's self to be rationalized by sublime ontological rationality.
Answer: True
Goldstein's interpretation aligns with the idea that Spinoza's 'sub specie aeternitatis' involves a rationalization of the self by ontological rationality to attain a form of immortality.
The *Stanford Encyclopedia of Philosophy* states that for Spinoza, sense experience alone is sufficient to provide an adequate idea, as senses present things in their eternal aspects.
Answer: False
The *Stanford Encyclopedia of Philosophy* clarifies that for Spinoza, sense experience is insufficient for an adequate idea, as senses present things temporally, not in their eternal aspects.
According to Spinoza, Reason inherently regards things as contingent rather than necessary, thus not perceiving them 'under this species of eternity'.
Answer: False
Spinoza held that Reason inherently regards things as necessary, not contingent, and therefore perceives them 'under this species of eternity' as they exist in God's eternal nature.
In Spinoza's philosophy, the 'third kind of knowledge' is intuition, which grasps things in their eternal aspect through a single, immediate act of the mind.
Answer: True
Spinoza's 'third kind of knowledge' is indeed intuition, a faculty that apprehends phenomena in their eternal aspect through a singular, immediate mental act.
Spinoza's *Ethics* began its philosophical inquiry by examining human emotions and intellect before moving to God and nature.
Answer: False
Spinoza's *Ethics* commenced its philosophical inquiry by examining God and nature, subsequently progressing to human emotions and intellect.
Aristotle's methodological differentiations in his philosophy acknowledged different starting points for knowledge, contrasting with Spinoza's unified, eternal perspective.
Answer: True
Aristotle's methodology recognized diverse starting points for knowledge, a characteristic that stands in contrast to Spinoza's pursuit of a unified, eternal perspective.
The *Stanford Encyclopedia of Philosophy* explains that Spinoza's adequate idea presents things in their 'eternal' aspects, without any temporal relation.
Answer: True
The *Stanford Encyclopedia of Philosophy* clarifies that Spinoza's adequate idea reveals things in their 'eternal' aspects, devoid of temporal relation, as they necessarily derive from God's attributes.
Spinoza's 'third kind of knowledge', intuition, grasps things in their eternal aspect through a single, immediate act of the mind.
Answer: True
Spinoza's 'third kind of knowledge' is indeed intuition, a faculty that apprehends phenomena in their eternal aspect through a singular, immediate mental act.
Which philosopher is primarily associated with the concept of 'Sub specie aeternitatis'?
Answer: Baruch Spinoza
Baruch Spinoza is the philosopher most prominently associated with the concept of 'Sub specie aeternitatis', which he used to signify universally and eternally true ideas.
How did Spinoza apply the 'eternal' perspective in his work, *Ethics*?
Answer: By applying Euclid's geometric method to philosophical inquiry.
In his *Ethics*, Spinoza adopted Euclid's geometric method, commencing with God and nature to achieve an eternal perspective on moral philosophy.
What was Spinoza's objective in proceeding 'sub specie aeternitatis' in his *Ethics*?
Answer: To develop an ethical theory with the same precision and rigor as Euclid's *Elements*.
Spinoza's primary aim in employing the 'sub specie aeternitatis' perspective was to construct an ethical theory with the same exactitude and stringency as Euclid's *Elements*.
How did Spinoza's methodological approach, utilizing 'sub specie aeternitatis', contrast with Aristotle's philosophy?
Answer: Spinoza deliberately discarded the distinction between what is 'better known to us' and what is 'better known in themselves'.
Spinoza's methodology deliberately eschewed the Aristotelian distinction between 'better known to us' and 'better known in themselves', seeking a unified, eternal perspective.
How did Rebecca Goldstein interpret Spinoza's idea of living 'sub specie aeternitatis' in *Plato at the Googleplex*?
Answer: As achieving immortality by allowing one's self to be rationalized by sublime ontological rationality.
Goldstein interpreted Spinoza's concept as attaining immortality through the rationalization of the self by a sublime ontological rationality, aligning with the perfect proportions of the cosmos.
How does the *Stanford Encyclopedia of Philosophy* explain Spinoza's concept of an 'adequate idea' in relation to 'sub specie aeternitatis'?
Answer: It reveals how a thing necessarily follows from God's attributes, presenting it in its 'eternal' aspects.
The *Stanford Encyclopedia of Philosophy* elucidates that Spinoza's adequate idea reveals how a thing necessarily derives from God's attributes, thereby presenting it in its 'eternal' aspects, devoid of any temporal relation.
What role does 'Reason' play in perceiving phenomena 'sub specie aeternitatis' according to Spinoza, as cited by the *Stanford Encyclopedia of Philosophy*?
Answer: It inherently regards things as necessary and perceives this necessity truly as it exists in God's eternal nature.
Spinoza maintained that Reason intrinsically regards phenomena as necessary and apprehends this necessity veridically, as it subsists within God's eternal nature, thus perceiving them 'under this species of eternity'.
What is the 'third kind of knowledge' that grasps phenomena 'sub specie aeternitatis' in Spinoza's philosophy?
Answer: Intuition
In Spinoza's philosophy, intuition is identified as the 'third kind of knowledge', which apprehends phenomena in their eternal aspect through a singular, immediate mental act.
David Benatar's *The Human Predicament* presented a chart illustrating the scale of perspectives from which life's meaning can be assessed, including the eternal one.
Answer: True
David Benatar's *The Human Predicament* includes a chart that visually represents the various perspectives, including the eternal, from which the meaning of life can be evaluated.
Thomas Nagel, in *The Absurd*, believed that viewing life 'sub specie aeternitatis' allows humans to completely escape their specific position and achieve perfect objectivity.
Answer: False
Nagel clarified that while humans can view their lives 'sub specie aeternitatis', this does not entail escaping their specific existential position or achieving perfect objectivity.
Nagel concluded that if nothing truly matters from an eternal perspective, then that realization itself is devoid of ultimate significance, permitting an ironic approach to life.
Answer: True
Thomas Nagel's conclusion was that if an eternal perspective renders all things insignificant, then this very insight also lacks ultimate importance, thereby enabling an ironic stance towards existence.
Stephen Halliwell noted that in his early work, *Protrepticus*, Aristotle adopted a judgment that found everything important in human life to be inherently valuable from a 'sub specie aeternitatis' viewpoint.
Answer: False
In his early work, *Protrepticus*, Aristotle, from a 'sub specie aeternitatis' viewpoint, deemed everything considered important in human life as a 'laughing-stock' and inherently worthless, according to Stephen Halliwell.
John Rawls suggested that to understand one's place in society 'sub specie aeternitatis' implies regarding the human situation from all social and temporal perspectives.
Answer: True
Rawls's concept of viewing one's societal position 'sub specie aeternitatis' involves considering the human condition from a comprehensive array of social and temporal viewpoints.
Peter L. Berger suggested that institutions and their roles become more rigid and absolute when viewed 'sub specie aeternitatis'.
Answer: False
Berger proposed that viewing institutions and their roles 'sub specie aeternitatis' allows them to be relativized and humanized, rather than becoming more rigid or absolute.
Thomas Nagel described the human capacity to view life 'sub specie aeternitatis' as both sobering and comical.
Answer: True
Nagel characterized the human capacity to view life 'sub specie aeternitatis' as simultaneously sobering and comical, acknowledging its profound implications and inherent absurdity.
John Rawls suggested that seeing one's place in society 'sub specie aeternitatis' involves regarding the human situation from all social and temporal viewpoints.
Answer: True
Rawls's concept of viewing one's societal position 'sub specie aeternitatis' involves considering the human condition from a comprehensive array of social and temporal viewpoints.
Peter L. Berger proposed that institutions and their roles can be relativized and thereby humanized when viewed 'sub specie aeternitatis'.
Answer: True
Berger posited that viewing institutions and their roles 'sub specie aeternitatis' allows for their relativization and subsequent humanization, fostering a broader, timeless comprehension.
What did David Benatar illustrate regarding perspectives on life's meaning in *The Human Predicament*?
Answer: A chart illustrating the scale of perspectives from which life's meaning can be assessed.
David Benatar's *The Human Predicament* features a chart that delineates the spectrum of perspectives, including the eternal, from which life's meaning can be evaluated.
According to Thomas Nagel in *The Absurd*, what distinctive human capacity relates to viewing life 'sub specie aeternitatis'?
Answer: The capacity to step back and survey themselves and their lives.
Nagel identified the human capacity to step back and critically examine oneself and one's life as central to viewing existence 'sub specie aeternitatis'.
What conclusion did Thomas Nagel draw about the significance of phenomena when viewed 'sub specie aeternitatis'?
Answer: If nothing matters from an eternal perspective, then that realization itself does not matter, allowing for irony.
Nagel concluded that if an eternal perspective renders all things insignificant, then this very insight also lacks ultimate importance, thereby enabling an ironic stance towards existence.
How did Stephen Halliwell describe Aristotle's early view of human life 'sub specie aeternitatis' in *Protrepticus*?
Answer: Everything considered important in human life was deemed a 'laughing-stock' and worthless.
Halliwell noted that Aristotle's early work, *Protrepticus*, adopted a Platonizing judgment from a 'sub specie aeternitatis' viewpoint, deeming all significant human endeavors as 'laughing-stock' and inherently worthless.
What did John Rawls suggest about apprehending one's place in society from the perspective of 'sub specie aeternitatis' in *A Theory of Justice*?
Answer: To see it from all social viewpoints and all temporal perspectives.
Rawls's concept of viewing one's societal position 'sub specie aeternitatis' involves considering the human condition from a comprehensive array of social and temporal viewpoints.
How did Peter L. Berger relate institutions and roles to 'sub specie aeternitatis' in *The Sacred Canopy*?
Answer: They can be relativized and thus humanized when viewed 'sub specie aeternitatis'.
Berger posited that viewing institutions and their roles 'sub specie aeternitatis' allows for their relativization and subsequent humanization, fostering a broader, timeless comprehension.
In his early work *Protrepticus*, Aristotle adopted a Platonizing judgment, from a 'sub specie aeternitatis' viewpoint, that everything important in human life was:
Answer: A 'laughing-stock' and worthless.
Halliwell noted that Aristotle's early work, *Protrepticus*, adopted a Platonizing judgment from a 'sub specie aeternitatis' viewpoint, deeming all significant human endeavors as 'laughing-stock' and inherently worthless.
Ludwig Wittgenstein, in his *Notebooks 1914-1916*, asserted that both the work of art and the good life are viewed 'sub specie aeternitatis', identifying this as the fundamental nexus between art and ethics.
Answer: True
Wittgenstein's *Notebooks 1914-1916* explicitly states that both artistic creations and a virtuous life are apprehended 'sub specie aeternitatis', establishing this shared perspective as the core connection between art and ethics.
In his *Tractatus Logico-Philosophicus*, Wittgenstein explained that to view the world 'sub specie aeterni' is to perceive it as an infinite, unbounded whole, disconnected from mystical experience.
Answer: False
Wittgenstein, in his *Tractatus*, clarified that viewing the world 'sub specie aeterni' involves perceiving it as a limited whole, and he explicitly linked this perception to the mystical experience, not an infinite, unbounded whole disconnected from it.
Viktor E. Frankl highlighted that humanity's unique characteristic is its ability to live 'sub specie aeternitatis' by orienting itself toward the future.
Answer: True
Frankl emphasized that a defining human trait is the capacity to genuinely live by looking to the future, which he equated with living 'sub specie aeternitatis'.
Dietrich Bonhoeffer believed that generally valid principles exist for discussing ethical problems in a purely Christian light, making the 'sub specie aeternitatis' perspective less critical.
Answer: False
Bonhoeffer argued that generally valid principles do not exist for ethical problems in a purely Christian light, thus making the 'sub specie aeternitatis' perspective critical for right action.
Christopher Dawson characterized the Christian view of history as a vision 'sub specie aeternitatis', interpreting time through the lens of eternity and divine revelation, and inherently apocalyptic.
Answer: True
Dawson described the Christian historical perspective as 'sub specie aeternitatis', involving an interpretation of time and human events through eternity and divine revelation, and inherently apocalyptic.
Carl Jung proposed that our inward vision and man's appearance 'sub specie aeternitatis' can only be adequately expressed through scientific data and analysis.
Answer: False
Jung suggested that our introspective vision and humanity's manifestation 'sub specie aeternitatis' are best expressed through the medium of myth, not solely scientific data.
Tomáš Garrigue Masaryk connected immortality exclusively to life after death, separate from the value of present human life.
Answer: False
Masaryk connected immortality not solely to post-mortem existence, but also to the richness and value of human life and the soul in the present, lived 'sub specie aeternitatis'.
Masaryk argued that the existence of the soul is the true foundation of democracy, believing that immortal beings are equal.
Answer: True
Masaryk contended that the soul's existence forms the authentic basis of democracy, predicated on the equality of immortal beings.
Ludwig Wittgenstein identified the fundamental nexus between art and ethics as both being viewed 'sub specie aeternitatis'.
Answer: True
Wittgenstein's *Notebooks 1914-1916* explicitly links art and ethics through their shared apprehension 'sub specie aeternitatis'.
Viktor E. Frankl believed that humanity's unique characteristic is its ability to live 'sub specie aeternitatis' by orienting itself toward the future.
Answer: True
Frankl underscored that humanity's distinctive trait is its capacity to genuinely live by looking to the future, which he equated with living 'sub specie aeternitatis'.
Dietrich Bonhoeffer concluded that in ethical decisions, a person must consider their action 'sub specie aeternitatis' for it to proceed rightly, given the absence of generally valid principles.
Answer: True
Bonhoeffer's ethical framework necessitates considering actions 'sub specie aeternitatis' due to the absence of universally applicable principles, ensuring the correctness of the decision regardless of outcome.
Christopher Dawson characterized the Christian view of history as inherently apocalyptic, interpreting time through the lens of eternity.
Answer: True
Dawson described the Christian historical perspective as inherently apocalyptic, interpreting time through the lens of eternity and divine revelation.
Carl Jung suggested that myth is the adequate medium to express our inward vision and man's appearance 'sub specie aeternitatis'.
Answer: True
Jung proposed that myth serves as the most adequate medium for articulating our introspective vision and humanity's manifestation 'sub specie aeternitatis'.
Tomáš Garrigue Masaryk connected a truly and fully human life to being lived 'sub specie aeternitatis', linking it to the richness and value of the present soul.
Answer: True
Masaryk articulated that a genuinely and fully human life is lived 'sub specie aeternitatis', intrinsically linking it to the profound richness and intrinsic value of the present soul.
Masaryk argued that the existence of the soul is the true foundation of democracy, as immortal beings are equal.
Answer: True
Masaryk contended that the soul's existence forms the authentic basis of democracy, predicated on the equality of immortal beings.
What connection did Ludwig Wittgenstein draw between art, ethics, and 'sub specie aeternitatis' in his *Notebooks 1914-1916*?
Answer: Both the work of art and the good life are viewed 'sub specie aeternitatis'.
Wittgenstein asserted that both artistic creations and a virtuous life are apprehended 'sub specie aeternitatis', establishing this shared perspective as the fundamental nexus between art and ethics.
How did Wittgenstein further elaborate on viewing the world 'sub specie aeterni' in his *Tractatus Logico-Philosophicus*?
Answer: To perceive it as a whole, specifically a limited whole, connected to the mystical experience.
In his *Tractatus*, Wittgenstein elucidated that viewing the world 'sub specie aeterni' entails perceiving it as a coherent, albeit limited, whole, explicitly linking this apprehension to the mystical experience.
What did Viktor E. Frankl state about humanity's relationship with the future and 'sub specie aeternitatis' in *Man's Search for Meaning*?
Answer: People can only truly live by looking to the future, which he described as living 'sub specie aeternitatis'.
Frankl underscored that humanity's distinctive trait is its capacity to genuinely live by orienting itself toward the future, which he equated with living 'sub specie aeternitatis'.
What was Dietrich Bonhoeffer's perspective on ethical decisions when considered 'sub specie aeternitatis'?
Answer: A person must consider their action 'sub specie aeternitatis' because generally valid principles do not exist.
Bonhoeffer's ethical framework necessitates considering actions 'sub specie aeternitatis' due to the absence of universally applicable principles, ensuring the correctness of the decision regardless of outcome.
What did Christopher Dawson describe as the Christian view of history in *The Christian View of History*?
Answer: A vision 'sub specie aeternitatis', meaning an interpretation of time through the lens of eternity and human events in the light of divine revelation.
Dawson characterized the Christian historical perspective as 'sub specie aeternitatis', involving an interpretation of time and human events through eternity and divine revelation, and inherently apocalyptic.
How did Carl Jung suggest that our inward vision and humanity's manifestation 'sub specie aeternitatis' can be expressed?
Answer: Through the medium of myth.
Jung proposed that myth serves as the most adequate medium for articulating our introspective vision and humanity's manifestation 'sub specie aeternitatis'.
What did Tomáš Garrigue Masaryk connect to immortality and 'sub specie aeternitatis' in *Talks with T.G. Masaryk*?
Answer: The richness and value of human life and the soul in the present.
Masaryk linked immortality not solely to post-mortem existence, but also to the profound richness and intrinsic value of human life and the soul in the present, lived 'sub specie aeternitatis'.
According to Masaryk, what constitutes the authentic foundation of democracy in relation to the eternal soul?
Answer: The existence of the soul, believing that immortal beings are equal.
Masaryk contended that the soul's existence forms the authentic basis of democracy, predicated on the equality of immortal beings, thereby imbuing charity with a metaphysical dimension.
Ludwig Wittgenstein, in his *Tractatus Logico-Philosophicus*, connected the feeling of the world as a limited whole, when viewed 'sub specie aeterni', to what kind of experience?
Answer: Mystical.
Wittgenstein explicitly linked the apprehension of the world as a limited totality, when viewed 'sub specie aeterni', to the mystical experience.
Christopher Dawson characterized the Christian view of history as a vision 'sub specie aeternitatis', meaning an interpretation of time through the lens of:
Answer: Eternity and divine revelation.
Dawson described the Christian historical perspective as 'sub specie aeternitatis', involving an interpretation of time and human events through eternity and divine revelation.
According to Carl Jung, what is the adequate medium for expressing our inward vision and how humanity appears 'sub specie aeternitatis'?
Answer: Myth.
Jung proposed that myth serves as the most adequate medium for articulating our introspective vision and humanity's manifestation 'sub specie aeternitatis'.
Bernard Williams strongly advocated for viewing the world 'sub specie aeternitatis' as a highly beneficial perspective for most human purposes.
Answer: False
Bernard Williams expressed reservations about the utility of viewing the world 'sub specie aeternitatis' for most human purposes, suggesting it is not a beneficial perspective.
Luciano Floridi used an analogy in *The Philosophy of Information* to describe science 'sub specie aeternitatis' as a mature and flawless system.
Answer: False
Floridi's analogy characterized science 'sub specie aeternitatis' as being in its 'puberty', implying it is still developing and not yet a mature or flawless system.
Michael Oakeshott believed that history successfully organizes and elucidates the real world of experience 'sub specie aeternitatis'.
Answer: False
Oakeshott critiqued history's claim to organize the world 'sub specie aeternitatis', arguing it only succeeds 'sub specie praeteritorum' (under the aspect of past things).
Ludwig von Mises agreed with critics that capitalism is merely a passing phenomenon when viewed 'sub specie aeternitatis'.
Answer: False
Ludwig von Mises dismissed criticisms that capitalism is a passing phenomenon 'sub specie aeternitatis' as spurious, implying he did not agree with this assessment.
J. L. Austin used 'sub specie humanitatis' to emphasize the infallibility of human knowledge and its immunity to unexpected events.
Answer: False
Austin employed 'sub specie humanitatis' to discuss the inherent fallibility of human knowledge and its susceptibility to unforeseen events, not its infallibility.
Austin argued that language about real things is always 'predictive' in a way that the future can definitively prove it wrong, without allowing for revision of ideas.
Answer: False
Austin argued that if an unexpected event occurs, we 'revise our ideas' about the thing in question, rather than definitively proving language wrong without revision, highlighting the limits of descriptive certainty.
Julian Huxley suggested 'sub specie historicae' as an alternative perspective to 'sub specie aeternitatis'.
Answer: False
Julian Huxley suggested 'sub specie evolutionis' (in the light of evolution) as an alternative perspective, not 'sub specie historicae'.
J. L. Austin argued that human certainty is not immune to unexpected events, using 'sub specie humanitatis' to discuss this fallibility.
Answer: True
Austin employed 'sub specie humanitatis' to highlight the inherent fallibility of human knowledge and its susceptibility to unforeseen events, rather than its immunity.
Julian Huxley proposed viewing things 'in the light of evolution' or 'sub specie evolutionis' as an alternative to 'sub specie aeternitatis'.
Answer: True
Julian Huxley indeed suggested 'sub specie evolutionis' as an alternative framework for understanding phenomena, contrasting it with the eternal perspective of 'sub specie aeternitatis'.
What reservation did Bernard Williams express concerning viewing the world 'sub specie aeternitatis'?
Answer: For most human purposes, it is not a beneficial perspective to adopt.
Bernard Williams expressed reservations about the utility of viewing the world 'sub specie aeternitatis' for most human purposes, suggesting it is not a beneficial perspective.
What analogy did Luciano Floridi employ when discussing science 'sub specie aeternitatis' in *The Philosophy of Information*?
Answer: Science is still in its puberty, with 'hiccups' not indicating serious sickness.
Floridi's analogy characterized science 'sub specie aeternitatis' as being in its 'puberty', implying it is still developing and not yet a mature or flawless system, with 'hiccups' not signifying grave pathology.
What critique did Michael Oakeshott offer regarding history's attempt to organize the world 'sub specie aeternitatis'?
Answer: History only succeeds in organizing it 'sub specie praeteritorum', meaning 'under the aspect of past things'.
Oakeshott contended that history's claim to organize the world 'sub specie aeternitatis' is limited, as it only succeeds 'sub specie praeteritorum', which translates to 'under the aspect of past things'.
How did Ludwig von Mises address criticisms from economists regarding capitalism when viewed 'sub specie aeternitatis'?
Answer: He dismissed these criticisms as spurious, implying they misrepresent economic analysis.
Von Mises dismissed criticisms that economists disregard historical context and perceive capitalism as an immutable, eternal pattern as spurious, implying they fundamentally misrepresent economic analysis.
How did J. L. Austin playfully employ a variation of 'sub specie aeternitatis' to discuss human knowledge?
Answer: By using 'sub specie humanitatis' to discuss the inherent fallibility of human knowledge.
Austin ingeniously punned on the expression, employing 'sub specie humanitatis' to address the inherent fallibility of human knowledge and its susceptibility to unforeseen events.
What point did J. L. Austin make about the nature of language and prediction in his discussion of human knowledge?
Answer: If an unexpected event occurs, we 'revise our ideas' about the thing in question, highlighting the limits of descriptive certainty.
Austin argued that if an unforeseen event transpires, we 'revise our ideas' concerning the entity in question, thereby underscoring the limitations of descriptive certainty, rather than definitively proving language wrong without revision.
What alternative perspective to 'sub specie aeternitatis' did Julian Huxley suggest?
Answer: 'In the light of evolution' or 'sub specie evolutionis'.
Julian Huxley indeed suggested 'sub specie evolutionis' as an alternative framework for understanding phenomena, contrasting it with the eternal perspective of 'sub specie aeternitatis'.
Michael Oakeshott argued that history's pretense of organizing the world 'sub specie aeternitatis' only succeeds in organizing it 'sub specie praeteritorum'. What does 'sub specie praeteritorum' signify?
Answer: Under the aspect of past things.
Oakeshott contended that history's claim to organize the world 'sub specie aeternitatis' is limited, as it only succeeds 'sub specie praeteritorum', which translates to 'under the aspect of past things'.
Ludwig von Mises dismissed criticisms that economists disregard history and view capitalism as an eternal pattern, implying such criticisms were:
Answer: Spurious.
Von Mises dismissed criticisms that economists disregard historical context and perceive capitalism as an immutable, eternal pattern as spurious, implying they fundamentally misrepresent economic analysis.
In *The Ordeal of Gilbert Pinfold*, Evelyn Waugh depicted Pinfold as someone who found the world vibrant and engaging when viewed 'sub specie aeternitatis'.
Answer: False
Evelyn Waugh's portrayal of Pinfold showed him viewing the world 'sub specie aeternitatis' as flat and unengaging, except when personal vexation intervened.
The 'SSA machine' in Philip K. Dick's *Galactic Pot-Healer* was a precognitive device that could directly see individuals' futures.
Answer: False
The 'SSA machine' in Dick's novel extrapolated probabilities about futures based on data, rather than being a truly precognitive device that directly saw futures.
The 'SSA machine' in Philip K. Dick's *Galactic Pot-Healer* was a computer-based mechanism that extrapolated probabilities about individuals' futures.
Answer: True
The 'SSA machine' in Dick's novel was indeed a computer-based mechanism designed to extrapolate probabilities regarding individuals' futures, rather than providing direct precognitive visions.
How did Evelyn Waugh describe the character Gilbert Pinfold's view of the world in *The Ordeal of Gilbert Pinfold*?
Answer: He viewed the world 'sub specie aeternitatis', finding it flat like a map, except when personal annoyance interfered.
Waugh's portrayal of Pinfold showed him viewing the world 'sub specie aeternitatis' as flat and unengaging, except when personal vexation intervened.
What was the function of the 'SSA machine' in Philip K. Dick's novel *Galactic Pot-Healer*?
Answer: To extrapolate probabilities about individuals' futures based on immense data.
The 'SSA machine' in Dick's novel was a computer-based mechanism designed to extrapolate probabilities regarding individuals' futures based on extensive data, not to provide direct precognitive visions.
The 'SSA machine' in Philip K. Dick's *Galactic Pot-Healer* was a computer-based mechanism that stored immense data to extrapolate probabilities about individuals' futures, rather than being:
Answer: A precognitive device.
The 'SSA machine' in Dick's novel was a computer-based mechanism designed to extrapolate probabilities regarding individuals' futures based on extensive data, not to provide direct precognitive visions.