Question: Who wrote The Refutation of Idealism?

Bradley was the apparent target of G. E. Moore's radical rejection of idealism. Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.

Answer: Moore

Moore 's radical rejection of idealism.

Bradley was the apparent target of G. E. <hl> Moore 's radical rejection of idealism. <hl> Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.

Bradley was the apparent target of G. E. <hl> Moore <hl>'s radical rejection of idealism. Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.

<hl> Moore <hl> 's radical rejection of idealism.


Question: In his rejection of idealism, whose thought did Moore attack?

Answer: Bradley

<hl> Bradley was the apparent target of G. E. Moore's radical rejection of idealism. <hl> Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.

<hl> Bradley <hl> was the apparent target of G. E. Moore's radical rejection of idealism. Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.


Question: Who originated the saying 'esse est percipi'?

Answer: Berkeley

Bradley was the apparent target of G. E. Moore's radical rejection of idealism. Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". <hl> Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley . <hl> This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.

Bradley was the apparent target of G. E. Moore's radical rejection of idealism. Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. The 1903 article The Refutation of Idealism is one of the first demonstrations of Moore's commitment to analysis. He examines each of the three terms in the Berkeleian aphorism esse est percipi, "to be is to be perceived", finding that it must mean that the object and the subject are necessarily connected so that "yellow" and "the sensation of yellow" are identical - "to be yellow" is "to be experienced as yellow". But it also seems there is a difference between "yellow" and "the sensation of yellow" and "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it". Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by <hl> Berkeley <hl>. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.

Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by <hl> Berkeley <hl> .


Question: Who is a notable exponent of pluralistic idealism?

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.

Answer: Gottfried Leibniz

<hl> Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. <hl> Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.

Pluralistic idealism such as that of <hl> Gottfried Leibniz <hl> takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.


Question: What is the term for the type of idealism preached by Leibniz?

Answer: Panpsychism

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". <hl> Leibniz' form of idealism, known as Panpsychism , views "monads" as the true atoms of the universe and as entities having perception. <hl> The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as <hl> Panpsychism <hl>, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.

Leibniz' form of idealism, known as <hl> Panpsychism <hl> , views "monads" as the true atoms of the universe and as entities having perception.


Question: What did Leibniz believe the universe is fundamentally composed of?

Answer: monads

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". <hl> Leibniz' form of idealism, known as Panpsychism, views " monads " as the true atoms of the universe and as entities having perception. <hl> The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "<hl> monads <hl>" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.

Leibniz' form of idealism, known as Panpsychism, views " <hl> monads <hl> " as the true atoms of the universe and as entities having perception.


Question: Who was a notable disciple of Leibniz?

Answer: James Ward

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. <hl> The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. <hl> According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher <hl> James Ward <hl> inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment.


Question: What does Ward see as the purpose of interaction between monads?

Answer: self- betterment

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. <hl> According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual self- betterment . <hl>

Pluralistic idealism such as that of Gottfried Leibniz takes the view that there are many individual minds that together underlie the existence of the observed world and make possible the existence of the physical universe. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or "Absolute". Leibniz' form of idealism, known as Panpsychism, views "monads" as the true atoms of the universe and as entities having perception. The monads are "substantial forms of being",elemental, individual, subject to their own laws, non-interacting, each reflecting the entire universe. Monads are centers of force, which is substance while space, matter and motion are phenomenal and their form and existence is dependent on the simple and immaterial monads. There is a pre-established harmony established by God, the central monad, between the world in the minds of the monads and the external world of objects. Leibniz's cosmology embraced traditional Christian Theism. The English psychologist and philosopher James Ward inspired by Leibniz had also defended a form of pluralistic idealism. According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual <hl> self- betterment <hl>.

According to Ward the universe is composed of "psychic monads" of different levels, interacting for mutual <hl> self- betterment <hl> .


Question: Who was an exponent of so-called "Boston Personalism"?

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.

Answer: Bowne

<hl> Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne . <hl> Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of <hl> Bowne <hl>. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of <hl> Bowne <hl> .


Question: What was the term given to the personal idealism of Howison?

Answer: California Personalism

<hl> Howison's personal idealism was also called " California Personalism " by others to distinguish it from the "Boston Personalism" which was of Bowne. <hl> Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.

Howison's personal idealism was also called "<hl> California Personalism <hl>" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.

Howison's personal idealism was also called " <hl> California Personalism <hl> " by others to distinguish it from the "Boston Personalism" which was of Bowne.


Question: Who is a notable realistic personal theist?

Answer: Saint Thomas Aquinas

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. <hl> Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God. <hl>

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist <hl> Saint Thomas Aquinas <hl> address a core issue, namely that of dependence upon an infinite personal God.


Question: What issue do both Aquinas and Brightman discuss?

Answer: dependence upon an infinite personal God

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. <hl> Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God . <hl>

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of <hl> dependence upon an infinite personal God <hl>.

Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of <hl> dependence upon an infinite personal God <hl> .


Question: What sort of freedom did Howison believe was incompatible with materialism?

Answer: moral

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. <hl> Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of moral freedom. <hl> To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.

Howison's personal idealism was also called "California Personalism" by others to distinguish it from the "Boston Personalism" which was of Bowne. Howison maintained that both impersonal, monistic idealism and materialism run contrary to the experience of <hl> moral <hl> freedom. To deny freedom to pursue truth, beauty, and "benignant love" is to undermine every profound human venture, including science, morality, and philosophy. Personalistic idealists Borden Parker Bowne and Edgar S. Brightman and realistic personal theist Saint Thomas Aquinas address a core issue, namely that of dependence upon an infinite personal God.


Question: With what university is J.M.E. McTaggart affiliated?

J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

Answer: Cambridge

<hl> J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. <hl> Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

J. M. E. McTaggart of <hl> Cambridge <hl> University, argued that minds alone exist and only relate to each other through love. Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?


Question: In what year was The Nature of Existence published?

Answer: 1927

J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. <hl> The Nature of Existence ( 1927 ) contained his arguments that space, time, and matter cannot possibly be real. <hl> In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (<hl> 1927 <hl>) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

The Nature of Existence ( <hl> 1927 <hl> ) contained his arguments that space, time, and matter cannot possibly be real.


Question: According to McTaggart, what are the only things that have real existence?

Answer: minds

<hl> J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. <hl> Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

J. M. E. McTaggart of Cambridge University, argued that <hl> minds <hl> alone exist and only relate to each other through love. Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?


Question: What does McTaggart believe space and time to be?

Answer: unreal

J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. <hl> Space, time and material objects are unreal . <hl> In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love. Space, time and material objects are <hl> unreal <hl>. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

Space, time and material objects are <hl> unreal <hl> .


Question: How does McTaggart believe minds relate to one another?

Answer: love

<hl> J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through love . <hl> Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through <hl> love <hl>. Space, time and material objects are unreal. In The Unreality of Time he argued that time is an illusion because it is impossible to produce a coherent account of a sequence of events. The Nature of Existence (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology (Cambridge, 1901, p196) he declared that metaphysics are not relevant to social and political action. McTaggart "thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it". For McTaggart "philosophy can give us very little, if any, guidance in action... Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?

J. M. E. McTaggart of Cambridge University, argued that minds alone exist and only relate to each other through <hl> love <hl> .


Question: What was the name of the philosophy preached by Thomas Davidson?

Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

Answer: apeirotheism

<hl> Thomas Davidson taught a philosophy called " apeirotheism ", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." <hl> The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

Thomas Davidson taught a philosophy called "<hl> apeirotheism <hl>", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

Thomas Davidson taught a philosophy called " <hl> apeirotheism <hl> ", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number."


Question: What type of idealism was Thomas Davidson's philosophy?

Answer: pluralistic

<hl> Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number. <hl> " The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

Thomas Davidson taught a philosophy called "apeirotheism", a "form of <hl> pluralistic <hl> idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.


Question: According to Davidson, how many gods are there?

Answer: infinite

<hl> Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." <hl> The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods <hl> infinite <hl> in number." The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.


Question: By whose philosophy was Davidson influenced?

Answer: Aristotle

Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." <hl> The theory was indebted to Aristotle 's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. <hl> Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." The theory was indebted to <hl> Aristotle <hl>'s pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

The theory was indebted to <hl> Aristotle <hl> 's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought, reflection and understanding.


Question: What did Davidson believe the God of Aristotle is synonymous with?

Answer: rational thought

Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." <hl> The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, rational thought , reflection and understanding. <hl> Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

Thomas Davidson taught a philosophy called "apeirotheism", a "form of pluralistic idealism...coupled with a stern ethical rigorism" which he defined as "a theory of Gods infinite in number." The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, <hl> rational thought <hl>, reflection and understanding. Although a perennial source of controversy, Aristotle arguably views the latter as both eternal and immaterial in nature, as exemplified in his theology of unmoved movers. Identifying Aristotle's God with rational thought, Davidson argued, contrary to Aristotle, that just as the soul cannot exist apart from the body, God cannot exist apart from the world.

The theory was indebted to Aristotle's pluralism and his concepts of Soul, the rational, living aspect of a living substance which cannot exist apart from the body because it is not a substance but an essence, and nous, <hl> rational thought <hl> , reflection and understanding.


Question: Among what twentieth century scientists was idealism popular?

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

Answer: physicists

<hl> Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. <hl> In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

Idealist notions took a strong hold among <hl> physicists <hl> of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."


Question: Along with quantum physics generally, what scientific doctrine caused some physicists to embrace idealism?

Answer: relativity

<hl> Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity . <hl> In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of <hl> relativity <hl>. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of <hl> relativity <hl> .


Question: In what year was the second edition of The Grammar of Science published?

Answer: 1900

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. <hl> In The Grammar of Science, Preface to the 2nd Edition, 1900 , Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." <hl> This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, <hl> 1900 <hl>, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

In The Grammar of Science, Preface to the 2nd Edition, <hl> 1900 <hl> , Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists."


Question: What did Pearson claim that science classifies?

Answer: contents of the mind

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. <hl> In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind ...." <hl> Also, "...the field of science is much more consciousness than an external world."

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the <hl> contents of the mind <hl>...." Also, "...the field of science is much more consciousness than an external world."

In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the <hl> contents of the mind <hl> ...."


Question: Who is claimed to have been influenced by The Grammar of Science?

Answer: Einstein

This book influenced Einstein 's

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." <hl> This book influenced Einstein 's <hl> regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

Idealist notions took a strong hold among physicists of the early 20th century confronted with the paradoxes of quantum physics and the theory of relativity. In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced <hl> Einstein <hl>'s regard for the importance of the observer in scientific measurements[citation needed]. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."

This book influenced <hl> Einstein <hl> 's


Question: How do receive information from the physical world?

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

Answer: messages transmitted along the nerves to the seat of consciousness

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... <hl> It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness .... <hl> Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of <hl> messages transmitted along the nerves to the seat of consciousness <hl>.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of <hl> messages transmitted along the nerves to the seat of consciousness <hl> ....


Question: What type of consciousness is similar but not identical to consciousness itself?

Answer: subconsciousness

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... <hl> Consciousness is not sharply defined, but fades into subconsciousness ; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... <hl> It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into <hl> subconsciousness <hl>; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

Consciousness is not sharply defined, but fades into <hl> subconsciousness <hl> ; and beyond that we must postulate something indefinite but yet continuous with our mental nature....


Question: What is the nature of the fundamental character of reality?

Answer: mental

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... <hl> Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... <hl> It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our <hl> mental <hl> nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."


Question: According to the author, who would have particular trouble in accepting that reality is fundamentally mental?

Answer: physicist

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... <hl> It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. <hl> But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

"The mind-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact <hl> physicist <hl> to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."


Question: What is the main thing that we experience?

Answer: mind

<hl> "The mind -stuff of the world is, of course, something more general than our individual conscious minds.... <hl> The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

"The <hl> mind <hl>-stuff of the world is, of course, something more general than our individual conscious minds.... The mind-stuff is not spread in space and time; these are part of the cyclic scheme ultimately derived out of it.... It is necessary to keep reminding ourselves that all knowledge of our environment from which the world of physics is constructed, has entered in the form of messages transmitted along the nerves to the seat of consciousness.... Consciousness is not sharply defined, but fades into subconsciousness; and beyond that we must postulate something indefinite but yet continuous with our mental nature.... It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character. But no one can deny that mind is the first and most direct thing in our experience, and all else is remote inference."

"The <hl> mind <hl> -stuff of the world is, of course, something more general than our individual conscious minds....


Question: What makes up Education?

Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits. Educational methods include storytelling, discussion, teaching, training, and directed research. Education frequently takes place under the guidance of educators, but learners may also educate themselves. Education can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational. The methodology of teaching is called pedagogy.

Answer: knowledge, skills, values, beliefs, and habits

<hl> Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits . <hl> Educational methods include storytelling, discussion, teaching, training, and directed research. Education frequently takes place under the guidance of educators, but learners may also educate themselves. Education can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational. The methodology of teaching is called pedagogy.

Education is the process of facilitating learning, or the acquisition of <hl> knowledge, skills, values, beliefs, and habits <hl>. Educational methods include storytelling, discussion, teaching, training, and directed research. Education frequently takes place under the guidance of educators, but learners may also educate themselves. Education can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational. The methodology of teaching is called pedagogy.

Education is the process of facilitating learning, or the acquisition of <hl> knowledge, skills, values, beliefs, and habits <hl> .


Question: What methods make up Education?

Answer: storytelling, discussion, teaching, training, and directed research

Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits. <hl> Educational methods include storytelling, discussion, teaching, training, and directed research . <hl> Education frequently takes place under the guidance of educators, but learners may also educate themselves. Education can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational. The methodology of teaching is called pedagogy.

Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits. Educational methods include <hl> storytelling, discussion, teaching, training, and directed research <hl>. Education frequently takes place under the guidance of educators, but learners may also educate themselves. Education can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational. The methodology of teaching is called pedagogy.

Educational methods include <hl> storytelling, discussion, teaching, training, and directed research <hl> .


Question: Where does education usually take place under?

Answer: the guidance of educators

Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits. Educational methods include storytelling, discussion, teaching, training, and directed research. <hl> Education frequently takes place under the guidance of educators , but learners may also educate themselves. <hl> Education can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational. The methodology of teaching is called pedagogy.

Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits. Educational methods include storytelling, discussion, teaching, training, and directed research. Education frequently takes place under <hl> the guidance of educators <hl>, but learners may also educate themselves. Education can take place in formal or informal settings and any experience that has a formative effect on the way one thinks, feels, or acts may be considered educational. The methodology of teaching is called pedagogy.

Education frequently takes place under <hl> the guidance of educators <hl> , but learners may also educate themselves.


Question: What occurred after the Fall of Rome with literature?

After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. The church established cathedral schools in the Early Middle Ages as centers of advanced education. Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.

Answer: Catholic Church became the sole preserver

<hl> After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. <hl> The church established cathedral schools in the Early Middle Ages as centers of advanced education. Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.

After the Fall of Rome, the <hl> Catholic Church became the sole preserver <hl> of literate scholarship in Western Europe. The church established cathedral schools in the Early Middle Ages as centers of advanced education. Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.


Question: What happened with education during the Early Middle Ages?

Answer: church established cathedral schools

After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. <hl> The church established cathedral schools in the Early Middle Ages as centers of advanced education. <hl> Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.

After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. The <hl> church established cathedral schools <hl> in the Early Middle Ages as centers of advanced education. Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.


Question: What did these early schools during the Middle Ages evolve into?

Answer: medieval universities

After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. The church established cathedral schools in the Early Middle Ages as centers of advanced education. <hl> Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. <hl> During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.

After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. The church established cathedral schools in the Early Middle Ages as centers of advanced education. Some of these establishments ultimately evolved into <hl> medieval universities <hl> and forebears of many of Europe's modern universities. During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.


Question: What was the name of the famous school during the high middle ages?

Answer: Chartres Cathedral School

After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. The church established cathedral schools in the Early Middle Ages as centers of advanced education. Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. <hl> During the High Middle Ages, Chartres Cathedral operated the famous and influential Chartres Cathedral School . <hl> The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.

After the Fall of Rome, the Catholic Church became the sole preserver of literate scholarship in Western Europe. The church established cathedral schools in the Early Middle Ages as centers of advanced education. Some of these establishments ultimately evolved into medieval universities and forebears of many of Europe's modern universities. During the High Middle Ages, Chartres Cathedral operated the famous and influential <hl> Chartres Cathedral School <hl>. The medieval universities of Western Christendom were well-integrated across all of Western Europe, encouraged freedom of inquiry, and produced a great variety of fine scholars and natural philosophers, including Thomas Aquinas of the University of Naples, Robert Grosseteste of the University of Oxford, an early expositor of a systematic method of scientific experimentation, and Saint Albert the Great, a pioneer of biological field research. Founded in 1088, the University of Bologne is considered the first, and the oldest continually operating university.

During the High Middle Ages, Chartres Cathedral operated the famous and influential <hl> Chartres Cathedral School <hl> .


Question: Where does formal education take place?

Formal education occurs in a structured environment whose explicit purpose is teaching students. Usually, formal education takes place in a school environment with classrooms of multiple students learning together with a trained, certified teacher of the subject. Most school systems are designed around a set of values or ideals that govern all educational choices in that system. Such choices include curriculum, organizational models, design of the physical learning spaces (e.g. classrooms), student-teacher interactions, methods of assessment, class size, educational activities, and more.

Answer: school environment

Formal education occurs in a structured environment whose explicit purpose is teaching students. <hl> Usually, formal education takes place in a school environment with classrooms of multiple students learning together with a trained, certified teacher of the subject. <hl> Most school systems are designed around a set of values or ideals that govern all educational choices in that system. Such choices include curriculum, organizational models, design of the physical learning spaces (e.g. classrooms), student-teacher interactions, methods of assessment, class size, educational activities, and more.

Formal education occurs in a structured environment whose explicit purpose is teaching students. Usually, formal education takes place in a <hl> school environment <hl> with classrooms of multiple students learning together with a trained, certified teacher of the subject. Most school systems are designed around a set of values or ideals that govern all educational choices in that system. Such choices include curriculum, organizational models, design of the physical learning spaces (e.g. classrooms), student-teacher interactions, methods of assessment, class size, educational activities, and more.


Question: What are some of the sets or ideals most school systems follow?

Answer: student-teacher interactions, methods of assessment, class size,

Formal education occurs in a structured environment whose explicit purpose is teaching students. Usually, formal education takes place in a school environment with classrooms of multiple students learning together with a trained, certified teacher of the subject. Most school systems are designed around a set of values or ideals that govern all educational choices in that system. <hl> Such choices include curriculum, organizational models, design of the physical learning spaces (e.g. classrooms), student-teacher interactions, methods of assessment, class size, educational activities, and more. <hl>

Formal education occurs in a structured environment whose explicit purpose is teaching students. Usually, formal education takes place in a school environment with classrooms of multiple students learning together with a trained, certified teacher of the subject. Most school systems are designed around a set of values or ideals that govern all educational choices in that system. Such choices include curriculum, organizational models, design of the physical learning spaces (e.g. classrooms), <hl> student-teacher interactions, methods of assessment, class size, <hl> educational activities, and more.


Question: Who guides the students in a formal environment?

Answer: certified teacher

Formal education occurs in a structured environment whose explicit purpose is teaching students. <hl> Usually, formal education takes place in a school environment with classrooms of multiple students learning together with a trained, certified teacher of the subject. <hl> Most school systems are designed around a set of values or ideals that govern all educational choices in that system. Such choices include curriculum, organizational models, design of the physical learning spaces (e.g. classrooms), student-teacher interactions, methods of assessment, class size, educational activities, and more.

Formal education occurs in a structured environment whose explicit purpose is teaching students. Usually, formal education takes place in a school environment with classrooms of multiple students learning together with a trained, <hl> certified teacher <hl> of the subject. Most school systems are designed around a set of values or ideals that govern all educational choices in that system. Such choices include curriculum, organizational models, design of the physical learning spaces (e.g. classrooms), student-teacher interactions, methods of assessment, class size, educational activities, and more.


Question: Whats the typical age range for pre-school?

Preschools provide education from ages approximately three to seven, depending on the country, when children enter primary education. These are also known as nursery schools and as kindergarten, except in the US, where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them."

Answer: three to seven

<hl> Preschools provide education from ages approximately three to seven , depending on the country, when children enter primary education. <hl> These are also known as nursery schools and as kindergarten, except in the US, where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them."

Preschools provide education from ages approximately <hl> three to seven <hl>, depending on the country, when children enter primary education. These are also known as nursery schools and as kindergarten, except in the US, where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them."

Preschools provide education from ages approximately <hl> three to seven <hl> , depending on the country, when children enter primary education.


Question: What are pre-schools also known as?

Answer: nursery schools and as kindergarten,

Preschools provide education from ages approximately three to seven, depending on the country, when children enter primary education. <hl> These are also known as nursery schools and as kindergarten, except in the US, where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them." <hl>

Preschools provide education from ages approximately three to seven, depending on the country, when children enter primary education. These are also known as <hl> nursery schools and as kindergarten, <hl> except in the US, where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them."


Question: In what country is Kindergarten a term used for primary education?

Answer: US

Preschools provide education from ages approximately three to seven, depending on the country, when children enter primary education. <hl> These are also known as nursery schools and as kindergarten, except in the US , where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them." <hl>

Preschools provide education from ages approximately three to seven, depending on the country, when children enter primary education. These are also known as nursery schools and as kindergarten, except in the <hl> US <hl>, where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them."

These are also known as nursery schools and as kindergarten, except in the <hl> US <hl> , where kindergarten is a term used for primary education.[citation needed] Kindergarten "provide[s] a child-centered, preschool curriculum for three- to seven-year-old children that aim[s] at unfolding the child's physical, intellectual, and moral nature with balanced emphasis on each of them."