yz2022/T2P-DownstreamNLP huggingface dataset:
Idealism

Hegel certainly intends to preserve what he takes to be true of German idealism, in particular Kant's insistence that ethical reason can and does go beyond finite inclinations. For Hegel there must be some identity of thought and being for the "subject" (any human observer)) to be able to know any observed "object" (any external entity, possibly even another human) at all. Under Hegel's concept of "subject-object identity," subject and object both have Spirit (Hegel's ersatz, redefined, nonsupernatural "God") as their conceptual (not metaphysical) inner reality—and in that sense are identical. But until Spirit's "self-realization" occurs and Spirit graduates from Spirit to Absolute Spirit status, subject (a human mind) mistakenly thinks every "object" it observes is something "alien," meaning something separate or apart from "subject." In Hegel's words, "The object is revealed to it [to "subject"] by [as] something alien, and it does not recognize itself." Self-realization occurs when Hegel (part of Spirit's nonsupernatural Mind, which is the collective mind of all humans) arrives on the scene and realizes that every "object" is himself, because both subject and object are essentially Spirit. When self-realization occurs and Spirit becomes Absolute Spirit, the "finite" (man, human) becomes the "infinite" ("God," divine), replacing the imaginary or "picture-thinking" supernatural God of theism: man becomes God. Tucker puts it this way: "Hegelianism . . . is a religion of self-worship whose fundamental theme is given in Hegel's image of the man who aspires to be God himself, who demands 'something more, namely infinity.'" The picture Hegel presents is "a picture of a self-glorifying humanity striving compulsively, and at the end successfully, to rise to divinity."

Question: What does Spirit turn into when a person arrives at self-realization?
Answer: Absolute Spirit
Empiricism

In the extreme empiricism of the neopositivists—at least before the 1930s—any genuinely synthetic assertion must be reducible to an ultimate assertion (or set of ultimate assertions) that expresses direct observations or perceptions. In later years, Carnap and Neurath abandoned this sort of phenomenalism in favor of a rational reconstruction of knowledge into the language of an objective spatio-temporal physics. That is, instead of translating sentences about physical objects into sense-data, such sentences were to be translated into so-called protocol sentences, for example, "X at location Y and at time T observes such and such." The central theses of logical positivism (verificationism, the analytic-synthetic distinction, reductionism, etc.) came under sharp attack after World War II by thinkers such as Nelson Goodman, W.V. Quine, Hilary Putnam, Karl Popper, and Richard Rorty. By the late 1960s, it had become evident to most philosophers that the movement had pretty much run its course, though its influence is still significant among contemporary analytic philosophers such as Michael Dummett and other anti-realists.

Question: Who attacked logical positivism?
Answer: Nelson Goodman, W.V. Quine, Hilary Putnam, Karl Popper, and Richard Rorty
Idealism

Absolute idealism is G. W. F. Hegel's account of how existence is comprehensible as an all-inclusive whole. Hegel called his philosophy "absolute" idealism in contrast to the "subjective idealism" of Berkeley and the "transcendental idealism" of Kant and Fichte, which were not based on a critique of the finite and a dialectical philosophy of history as Hegel's idealism was. The exercise of reason and intellect enables the philosopher to know ultimate historical reality, the phenomenological constitution of self-determination, the dialectical development of self-awareness and personality in the realm of History.

Question: How did Hegel believe historical reality to be knowable to a philosopher?
Answer: exercise of reason and intellect
Idealism

Beginning with Immanuel Kant, German idealists such as G. W. F. Hegel, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, and Arthur Schopenhauer dominated 19th-century philosophy. This tradition, which emphasized the mental or "ideal" character of all phenomena, gave birth to idealistic and subjectivist schools ranging from British idealism to phenomenalism to existentialism. The historical influence of this branch of idealism remains central even to the schools that rejected its metaphysical assumptions, such as Marxism, pragmatism and positivism.

Question: Along with British idealism and existentialism, what philosophy was influenced by the German idealistic tradition?
Answer: phenomenalism

Question: Along with positivism and pragmatism, what philosophy rejected idealism's metaphysical views but what nevertheless influenced by it?
Answer: Marxism
Idealism

Absolute idealism is G. W. F. Hegel's account of how existence is comprehensible as an all-inclusive whole. Hegel called his philosophy "absolute" idealism in contrast to the "subjective idealism" of Berkeley and the "transcendental idealism" of Kant and Fichte, which were not based on a critique of the finite and a dialectical philosophy of history as Hegel's idealism was. The exercise of reason and intellect enables the philosopher to know ultimate historical reality, the phenomenological constitution of self-determination, the dialectical development of self-awareness and personality in the realm of History.

Question: According to Hegel, what sort of idealist was Fichte?
Answer: transcendental

Question: Who did Hegel see as a subjective idealist?
Answer: Berkeley
Idealism

The 2nd edition (1787) contained a Refutation of Idealism to distinguish his transcendental idealism from Descartes's Sceptical Idealism and Berkeley's anti-realist strain of Subjective Idealism. The section Paralogisms of Pure Reason is an implicit critique of Descartes' idealism. Kant says that it is not possible to infer the 'I' as an object (Descartes' cogito ergo sum) purely from "the spontaneity of thought". Kant focused on ideas drawn from British philosophers such as Locke, Berkeley and Hume but distinguished his transcendental or critical idealism from previous varieties;

Question: In what section was Descartes criticized?
Answer: Paralogisms of Pure Reason

Question: In what edition was there a Refutation of Idealism?
Answer: 2nd
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.

Question: Who is a notable exponent of pluralistic idealism?
Answer: Gottfried Leibniz
Idealism

Plato's theory of forms or "ideas" describes ideal forms (for example the platonic solids in geometry or abstracts like Goodness and Justice), as universals existing independently of any particular instance. Arne Grøn calls this doctrine "the classic example of a metaphysical idealism as a transcendent idealism", while Simone Klein calls Plato "the earliest representative of metaphysical objective idealism". Nevertheless, Plato holds that matter is real, though transitory and imperfect, and is perceived by our body and its senses and given existence by the eternal ideas that are perceived directly by our rational soul. Plato was therefore a metaphysical and epistemological dualist, an outlook that modern idealism has striven to avoid: Plato's thought cannot therefore be counted as idealist in the modern sense, although quantum physics' assertion that man's consciousness is an immutable and primary requisite for not merely perceiving but shaping matter, and thus his reality, would give more credence to Plato's dualist position.[citation needed]

Question: What branch of physics might support a worldview similar to Platonic dualism?
Answer: quantum
Idealism

Absolute idealism is G. W. F. Hegel's account of how existence is comprehensible as an all-inclusive whole. Hegel called his philosophy "absolute" idealism in contrast to the "subjective idealism" of Berkeley and the "transcendental idealism" of Kant and Fichte, which were not based on a critique of the finite and a dialectical philosophy of history as Hegel's idealism was. The exercise of reason and intellect enables the philosopher to know ultimate historical reality, the phenomenological constitution of self-determination, the dialectical development of self-awareness and personality in the realm of History.

Question: What sort of idealist did Hegel define himself as?
Answer: Absolute
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.

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

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

Question: Who was a notable disciple of Leibniz?
Answer: James Ward

Question: What does Ward see as the purpose of interaction between monads?
Answer: self- betterment
Idealism

Plato's theory of forms or "ideas" describes ideal forms (for example the platonic solids in geometry or abstracts like Goodness and Justice), as universals existing independently of any particular instance. Arne Grøn calls this doctrine "the classic example of a metaphysical idealism as a transcendent idealism", while Simone Klein calls Plato "the earliest representative of metaphysical objective idealism". Nevertheless, Plato holds that matter is real, though transitory and imperfect, and is perceived by our body and its senses and given existence by the eternal ideas that are perceived directly by our rational soul. Plato was therefore a metaphysical and epistemological dualist, an outlook that modern idealism has striven to avoid: Plato's thought cannot therefore be counted as idealist in the modern sense, although quantum physics' assertion that man's consciousness is an immutable and primary requisite for not merely perceiving but shaping matter, and thus his reality, would give more credence to Plato's dualist position.[citation needed]

Question: Who regarded Plato as the oldest exponent of metaphysical objective idealism?
Answer: Simone Klein
Idealism

The 2nd edition (1787) contained a Refutation of Idealism to distinguish his transcendental idealism from Descartes's Sceptical Idealism and Berkeley's anti-realist strain of Subjective Idealism. The section Paralogisms of Pure Reason is an implicit critique of Descartes' idealism. Kant says that it is not possible to infer the 'I' as an object (Descartes' cogito ergo sum) purely from "the spontaneity of thought". Kant focused on ideas drawn from British philosophers such as Locke, Berkeley and Hume but distinguished his transcendental or critical idealism from previous varieties;

Question: What sort of idealist was Descartes?
Answer: Sceptical

Question: What school of thought did Berkeley belong to?
Answer: Subjective Idealism

Question: When was the second edition published?
Answer: 1787
Idealism

Plato's theory of forms or "ideas" describes ideal forms (for example the platonic solids in geometry or abstracts like Goodness and Justice), as universals existing independently of any particular instance. Arne Grøn calls this doctrine "the classic example of a metaphysical idealism as a transcendent idealism", while Simone Klein calls Plato "the earliest representative of metaphysical objective idealism". Nevertheless, Plato holds that matter is real, though transitory and imperfect, and is perceived by our body and its senses and given existence by the eternal ideas that are perceived directly by our rational soul. Plato was therefore a metaphysical and epistemological dualist, an outlook that modern idealism has striven to avoid: Plato's thought cannot therefore be counted as idealist in the modern sense, although quantum physics' assertion that man's consciousness is an immutable and primary requisite for not merely perceiving but shaping matter, and thus his reality, would give more credence to Plato's dualist position.[citation needed]

Question: What was another term for forms in Plato's theory of forms?
Answer: ideas

Question: What sort of dualist is Plato regarded as?
Answer: metaphysical and epistemological
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.

Question: What makes up Education?
Answer: knowledge, skills, values, beliefs, and habits

Question: Where does education usually take place under?
Answer: the guidance of educators

Question: What methods make up Education?
Answer: storytelling, discussion, teaching, training, and directed research
Idealism

Kierkegaard criticised Hegel's idealist philosophy in several of his works, particularly his claim to a comprehensive system that could explain the whole of reality. Where Hegel argues that an ultimate understanding of the logical structure of the world is an understanding of the logical structure of God's mind, Kierkegaard asserting that for God reality can be a system but it cannot be so for any human individual because both reality and humans are incomplete and all philosophical systems imply completeness. A logical system is possible but an existential system is not. "What is rational is actual; and what is actual is rational". Hegel's absolute idealism blurs the distinction between existence and thought: our mortal nature places limits on our understanding of reality;

Question: For whom did Kierkegaard argue reality cannot be a system?
Answer: human

Question: According to Kierkegaard, why can't reality be a system for human beings?
Answer: humans are incomplete

Question: Even though Kierkegaard does not believe in the possibility of an existential system of reality, what sort of system can exist?
Answer: logical
Idealism

In his Science of Logic (1812–1814) Hegel argues that finite qualities are not fully "real" because they depend on other finite qualities to determine them. Qualitative infinity, on the other hand, would be more self-determining and hence more fully real. Similarly finite natural things are less "real"—because they are less self-determining—than spiritual things like morally responsible people, ethical communities and God. So any doctrine, such as materialism, that asserts that finite qualities or natural objects are fully real is mistaken.

Question: When was Science of Logic written?
Answer: 1812–1814

Question: Who was the author of Science of Logic?
Answer: Hegel

Question: Why did Hegel believe natural things are less real than spiritual things?
Answer: less self-determining

Question: Along with God and morally responsible people, what is an example of a spiritual thing to Hegel?
Answer: ethical communities
Idealism

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."

Question: In what year was the second edition of The Grammar of Science published?
Answer: 1900
Idealism

A major concern of Hegel's Phenomenology of Spirit (1807) and of the philosophy of Spirit that he lays out in his Encyclopedia of the Philosophical Sciences (1817–1830) is the interrelation between individual humans, which he conceives in terms of "mutual recognition." However, what Climacus means by the aforementioned statement, is that Hegel, in the Philosophy of Right, believed the best solution was to surrender one's individuality to the customs of the State, identifying right and wrong in view of the prevailing bourgeois morality. Individual human will ought, at the State's highest level of development, to properly coincide with the will of the State. Climacus rejects Hegel's suppression of individuality by pointing out it is impossible to create a valid set of rules or system in any society which can adequately describe existence for any one individual. Submitting one's will to the State denies personal freedom, choice, and responsibility.

Question: Who wrote Encyclopedia of the Philosophical Sciences?
Answer: Hegel

Question: When was Phenomenology of Spirit published?
Answer: 1807

Question: What trait did Climacus believe that Hegel suppressed?
Answer: individuality

Question: What conception of right and wrong did Climacus believe Hegel endorsed?
Answer: bourgeois

Question: Whose will did Hegel believe should prevail over that of the individual?
Answer: State
Education

Secondary education in the United States did not emerge until 1910, with the rise of large corporations and advancing technology in factories, which required skilled workers. In order to meet this new job demand, high schools were created, with a curriculum focused on practical job skills that would better prepare students for white collar or skilled blue collar work. This proved beneficial for both employers and employees, since the improved human capital lowered costs for the employer, while skilled employees received a higher wages.

Question: When did secondary education emerge in the United States?
Answer: 1910
Idealism

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."

Question: Among what twentieth century scientists was idealism popular?
Answer: physicists
Education

Secondary education in the United States did not emerge until 1910, with the rise of large corporations and advancing technology in factories, which required skilled workers. In order to meet this new job demand, high schools were created, with a curriculum focused on practical job skills that would better prepare students for white collar or skilled blue collar work. This proved beneficial for both employers and employees, since the improved human capital lowered costs for the employer, while skilled employees received a higher wages.

Question: Why was secondary school introduced in the U.S?
Answer: rise of large corporations and advancing technology
Idealism

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."

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

Secondary education in the United States did not emerge until 1910, with the rise of large corporations and advancing technology in factories, which required skilled workers. In order to meet this new job demand, high schools were created, with a curriculum focused on practical job skills that would better prepare students for white collar or skilled blue collar work. This proved beneficial for both employers and employees, since the improved human capital lowered costs for the employer, while skilled employees received a higher wages.

Question: Who benefited from secondary schools?
Answer: employers and employees
Idealism

Kierkegaard criticised Hegel's idealist philosophy in several of his works, particularly his claim to a comprehensive system that could explain the whole of reality. Where Hegel argues that an ultimate understanding of the logical structure of the world is an understanding of the logical structure of God's mind, Kierkegaard asserting that for God reality can be a system but it cannot be so for any human individual because both reality and humans are incomplete and all philosophical systems imply completeness. A logical system is possible but an existential system is not. "What is rational is actual; and what is actual is rational". Hegel's absolute idealism blurs the distinction between existence and thought: our mortal nature places limits on our understanding of reality;

Question: Who was a notable critic of Hegel?
Answer: Kierkegaard