Ulrich De Balbian

ABSTRACT One increasingly reads about different aspects of the death of philosophy. One reason or cause being its institutionalization, as just another academic discipline, while research universities demand their tenured professionals to produve endless streams of really irrelevant publications, resulting in dealing with more detailed, microscopic issues and fabricated ‘problems’. The professionalization of philosophers created other problems of this socio-cultural practice. The dying out of philosophy is not only cased by external social and cultural factors, but also by internal factors such as its methods and those concerning its subject-matter. I have explored the above in the context of meta-philosophy. In the process I also investigated the nature, the subject-matter and theories of philosophy of art, aesthetics and theory of art. It is mostly about these explorations of art that the contents of this piece is concerned with. All this is an exercise with words as the verbal means are the traditional instruments of doing philosophy. These tools not only enable the doing of philosophy but also creates limitations and limits to philosophizing. This will remain the case until the discourse develops other (for example visual, auditory, computational, etc) means to develop its many levelled and multi-dimensional practice - and in the process questions and overcomes its anthropo-centered bias.

WHAT is art? Classificatory disputes.. Classificatory disputes about what is art Art historians and philosophers of art have long had classificatory disputes about art regarding whether a particular cultural form or piece of work should be classified as art. Disputes about what does and does not count as art continue to occur today Defining art is difficult if not impossible. Aestheticians and art philosophers often engage in disputes about how to define art. By its original and broadest definition, art (from the Latin ars, meaning “skill” or “craft”) is the product or process of the effective application of a body of knowledge, most often using a set of skills; this meaning is preserved in such phrases as “liberal arts” and “martial arts”. However, in the modern use of the word, which rose to prominence after 1750, “art” is commonly understood to be skill used to produce an aesthetic result (Hatcher, 1999).

FREE to download my New Book . https://www.academia.edu/31495642/_Meta-Philosophy_Meta-Cognition_and_Critique_of_Doing_Philosophizing am in the top 0.5% of Academic Publications on Academia.Edu and belong to a group of Academic giving our work for FREE as Commercial Publishers change too much for books. My new book is HERE for download: https://www.academia.edu/31495642/_Meta-Philosophy_Meta-Cognition_and_Critique_of_Doing_Philosophizing Abstract So far in my books and articles I have dealt with the following‭ (‬I hope I do not commit self-plagiarism by referring to my previous work and ideas expressed therein‭! ‬Lol‭)‬: My own discussions or‭ ‘‬philosophizing‭’ ‬follow right at the end after the numerous and very lengthy quotes from philosophers.‭ ‬The nature of the subject-matter of philosophy,‭ ‬the methodology,‭ ‬methods,‭ ‬techniques and tools of doing philosophy or philosophizing,‭ ‬the nature of the different steps or stages of the process/es of theorizing,‭ ‬the fact that doing philosophy are some of the stages of theorizing,‭ ‬the fact that philosophers lack meta-cognition and/or meta-reflection of these things.‭ ‬If they had awareness of what and how they are doing philosophy they might not become involved in quibbling over concepts and the differentiations of these concepts.‭ ‬It is as if philosophers are blind to what they are doing and have been doing for thousands of years,‭ ‬with the result that they continue repeating the same thing‭ – ‬arguing with words over the use of words and in the process creating more and more‭ –‬isms.‭ ‬They are seemingly unable to escape from such‭ –‬isms and their implications.‭ ‬Instead of getting or going anywhere they way they conceive‭ (‬of‭) ‬problems and express their questions they end up with conceiving of notions that cannot be solved or dissolved.‭ ‬They enclose themselves in an insular world or bubble of their own making,‭ ‬compared to sciences investigating humans and the different features and systems of the human body who find irrelevant the problems that philosophers have with things such as the brain,‭ ‬cognition,‭ ‬mind,‭ ‬consciousness,‭ ‬perception,‭ ‬thinking,‭ ‬etc.‭ ‬Sciences deal with these things on many levels and multi-dimensional while philosophers try to restrict them to a single level in one dimension by their words and the way they use those words.‭ ‬Consequently they lose sight of their objects and are unable to question them or express questions about them in a meaningful manner. In my articles and books on the subject-matter I dealt with the traditional branches of philosophy and that with the differentiation of other disciplines and discourses the discourse of philosophy lost subject-matter.‭ ‬I mentioned newer areas of‭ ‘‬philosophy‭’‬,‭ ‬such as X-Phi,‭ ‬Philosophy’s interdisciplinary involvement in for example cognitive sciences,‭ ‬that there exists a philosophy of every discipline possible‭ (‬eg philosophy of science,‭ ‬art,‭ ‬music,‭ ‬sport,‭ ‬social sciences,‭ ‬etc‭)‬,‭ ‬that discourses such as Logic,‭ ‬Critical Thinking,‭ ‬Argumentation and argument maps,‭ ‬Reasoning,‭ ‬etc are relevant to and employed by many if not all disciplines and many discourses and are not uniquely subject-matter of the discourse of philosophy and does not have to form part of or be taught as subject-matter of philosophy. I identified and discussed the methodology,‭ ‬methods,‭ ‬techniques and tools of doing philosophy and some underlying or implicit transcendentals such as pre-suppositions,‭ ‬suppositions and assumptions.‭ ‬I explore the nature of the different features,‭ ‬aspects,‭ ‬characteristics,‭ ‬steps and stages of the processes of theorizing.‭ ‬I showed that doing philosophy or philosophizing employ and/or consist of some of these features,‭ ‬steps and stages of theorizing. As I involuntary have‭ (‬am‭)‬,‭ ‬seemingly endless‭ (‬a stream of consciousness like‭) ‬philosophically-‭ (‬question or problem and insight‭) ‬related‭ ‘‬intuitions‭’‬,‭ ‬it is difficult,‭ ‬painful and frustrating to me for that to be interrupted by social interaction,‭ ‬talking to people,‭ ‬phones,‭ ‬executing all sorts of‭ ‬mundane activities,‭ ‬etc.‭ ‬To understand or cope with this‭ ‘‬mental state‭’ ‬is one of the reasons why I need to explore meta-cognition or thinking about thinking,‭ ‬especially one’s own thinking and related‭ ‘‬activities‭’‬.

In my last book Philosophy Questioned I mostly dealt with criticism and negative aspects of the traditional (especially metaphysics, ontology and epistemology) dealings of philosophy. And, that what philosophy should not do or attempt to so.The last chapter ended on a more positive note. It mentioned philosophizing as reflection. Reflection on anything and everything. I reprint that last chapter here as I wish to continue with that theme.Namely, what the nature, the aims, objectives and purposes of that reflection are.I deal with conceptual analysis as the start of theorizing. Then I show how employing concepts commits one to many things, suppositions, -isms...It is followed by 'hypothesizing' or conclusions about assumed sets, models or a system of ideas. That is if one follows through the urge for metaphysical speculation as in traditional Western philosophy.

ABSTRACT It can be summarized as the Why of Doing philosophy and the How of Doing Philosophy. For this purpose I deal with the notion of Consciousness. Not, to develop or advocate yet another idea about this notion, nor to present another speculation about how everything is conscious or that all thinI deal with a number of meta-philosophical issues and ideas. gs are physical, or any of the possible positions in between these two poles. I merely mention this issue so as to illustrate what and how philosophy will deal with it. I then deal with some of the possible reasons and factors why certain individuals feel the intense need, motivation and obligation to philosophize. I focus on the Western tradition of philosophy and on original- and creative philosophers. In other words, I do not deal with those involved in academic institutions and professionals. The reason for this being that they teach, study, criticize and use the ideas of other thinkers and for academic related reasons, rather than those of original- and creative thinkers. I then deal with ideas about the nature and origins of our universe, as one possible universe, in a possible multiverse. Again, the reason for this is not to support or advocate any of the models, but to try and identify what is philosophically involved and to show how one will deal with them philosophically by questioning, argumentation and reasoning. Many people think when they talk about their every day lives, relationships and other aspects of their minute, little worlds, they are doing philosophy. Some of the fashionable issues that are favoured at the moment are: racism, gender, feminism, men and colonialism. Such people think their attitudes, beliefs and opinions about these flavour of the month topics are philosophy. Let them have their obsessions and concerns, let them turn them into academic subjects and qualifications, let them do post-doctorate research and write endless books about them, but do not involve me. How can I do philosophy as - there are things I do not know, there are things that I do notknow of and there are things that will be know and thought in future that I will never be aware of. Multi-sensory, embodied, consciousness (or mind) and minded or conscioussed, multi-sensory bodies of living organisms can said to be poles of a continuum (2 perspectives). Mind and body are often viewed in isolation, as unintegrated, dualistic phenomena, thus leading to false problems and -isms. I deal with issues concerning the origins of our universe for examplethe mediocrity principle and the anthropic principle, fine-tuning hypothesis. These three ideas, principles or hypotheses are of interest for a number of philosophical reasons, so I will mention what they are about.

LIMITS OF HUMAN SENSES, Consciousness and Awareness ULRICH DE BALBIAN Meta-Philosophy Research Center My art makes the invisible visible, limits of human awareness 1 Human consciousness and awareness is restricted by stereotypes and notions that cause philosophers and artists to exist in the dark ages as far as their perception and understanding of human inner and outer senses are concerned. Humans perceive 7 colors of rainbows with 16 to 37 or more colors, that are perceived by other organisms, for example certain sea creatures.

https://www.academia.edu/32135680/There_is_no_such_things_as_Mind_or_Consciousness ABSTRACT The introduction presents merely roughly‭ (‬as they undergo change all the time‭) ‬the contemporary,‭ ‬insular,‭ ‬Anglo-Phone speculations‭ (‬supposedly by means of the discourse of philosophy and the socio-cultural practice of philosophizing‭) ‬about notions of consciousness and mind. These,‭ ‬almost epistemological solipsistic,‭ ‬self-centered and anthropo-centered,‭ ‬restricted speculations about the notions of mind and consciousness are made by means of cognitively biased metaphysical,‭ ‬ontological,‭ ‬epistemological and methodological assumptions and selective interpretations of the nature and the doing of philosophy.‭ ‬Individuals or groups of them uttering those speculations form part of the professional academe and subscribe to the principles,‭ ‬attitudes,‭ ‬values and norms of a particular school,‭ ‬movement and community of Western academic philosophers. The next sections situate the individuals who utter these pronouncements and/‭ ‬or argue for them by reasoning,‭ ‬logic and argumentation in the wider context of the multiverse,‭ ‬the universe,‭ ‬planet earth and our species as merely one type of contingent,‭ ‬living organism inhabiting and restricted to a certain eon,‭ ‬era,‭ ‬period,‭ ‬epoch,‭ ‬civilization,‭ ‬historical period and culture‭ (‬or time and place‭) ‬of this planet.‭ ‬In spite of this absolute restriction by place and time individuals try to depict from this restricted point of view an all-inclusive,‭ ‬god-like explanation of the nature,‭ ‬origin,‭ ‬meaning and functioning of every thing.‭ I suggest that because of conceptual misuse mental objects such as the mind and consciousness are imagined and thought to exist.‭ ‬Such misleading notions lead to the creation of unnecessary‭ ‘‬philosophical‭’ ‬problems such as the mind-body problem and notions about things such as‭ ‘‬qualia‭’‬.‭ ‬It is advisable to restrict any‭ ‬experiments to an investigation of particular senses and‭ ‘‬acts‭’ ‬of cognition and identify the areas in the body and brain that play a part in them‭ ‬-‭ ‬and to leave such research to experts of the specialized cognitive and‭ ‬neuroscientific fields and related disciplines,‭ ‬instead of trying to speculate about them or by the use of thought experiments,‭ ‬imaginary cases and simulations,‭ ‬fictional accounts and reasoning or arguments.

Mind, Consciousness and Body We do not know how to think with or about these notions and others such as reality, perception, space, time, etc… In the following I will deal with the umbrella notions of mind, consciousness and body. The contents is relevant, but of greater importance is the manner or method in which I deal with these notions. I first present as an illustration of my approach or method, how I have dealt with the notions of intuition and intuiting. One of the points I am trying to make is that: we do not know how to think about many things, for example mind, consciousness, awareness, body, intuition, etc. Therefore, I attempt to explore a number of things that we must investigate and deal with before we use these and other notions, as if they are clearly defined terms, before we try to use them to think and to think about anything, especially many leveled and multi- dimensional issues and problems such as the workings of ‘the mind, the body, intuition, consciousness and the relationship, if there are any, between these and other things. Then I suggest the initial steps for a few very basic requirements before the exploration of a theory of embodied, living, conscious tissues and a model for embodied (self-) consciousness research. CONTENTS Intuition 4 Mind 9 Consciousness 19 Embodied Consciousness 44 Human Body 52 Theory 61 Proposal for a Model of Embodied Consciousness Research 86 Self or Reflective Consciousness 90

Traditional philosophy is no longer viable,‭ ‬relevant and acceptable.‭ ‬It might be possible to continue doing philosophizing in traditional ways.‭ ‬It is possible to continue fabricating fictional realities in the manner of the Pre-Socratics,‭ ‬Spinoza,‭ ‬Leibniz,‭ ‬Husserl,‭ ‬Hegel,‭ ‬Plato,‭ ‬et al.‭ ‬It is possible to devise pictures of realities and depictions of‭ ‬human consciousness and cognition like Descartes or in the Kantian manner. One of the major issues with traditional philosophy is its lack of self-awareness,‭ ‬the absence of meta-cognition.‭ ‬This lack of meta-cognition of traditional philosophers leads to the creation of all sorts of questionable phenomena and fake problems. Traditional philosophy,‭ ‬metaphysics,‭ ‬ontology,‭ ‬epistemology,‭ ‬ethics,‭ ‬philosophy of sciences,‭ ‬religion,‭ ‬arts,‭ ‬etc are little more than the possibilities,‭ ‬limits and restrictions enabled and allowed by the philosopher's methodology,‭ ‬techniques and tools.‭ It is most likely possible to envisage a project to devise a collection or synthesis of‭ ‬many alternative realities by means of the insights and theories of theoretical physics,‭ ‬mathematics,‭ ‬bio-chemistry,‭ ‬biology and other sciences,‭ ‬the depictions produced by the arts and pictures of realities presented by the humanities.‭ ‬If such a system of pictures of reality is philosophically relevant and meaningful is however another matter. The original,‭ ‬creative thinking philosopher constitutes alternattive or new realities by his philosophizing.‭ ‬This philosophizing employs and resembles aspects and stages of the processes of theorizing. The real goal of philosophizing is to increase ever greater wisdom.‭ ‬Not merely wisdom in an abstract sense,‭ ‬but different kinds of practical and applied wisdom in all areas of human,‭ ‬everyday existence.‭ ‬In other words,‭ ‬like spirituality and mysticism philosophizing attempts to embody or incarnate wisdom.‭ ‬While mysticism or the mystical paths and aspects of religions aspire to unity experience,‭ ‬to become one with THE ONE,‭ ‬to become the ONE,‭ ‬REAL SELF,‭ ‬to realize the Buddha mind or to be united or‭ '‬married‭' ‬to the Beloved of Sufism.

A study of the methods, approaches, prayers, etc to realize the 'unity experience' with THE ONE REAL SELF (Vedanta, Hinduism, ) God (Judaism), Gottheit (Christianity), Buddha mind (Buddhism), The Beloved (Sufism, Islam) of a number of mystics from several religious traditions. I wrote about this in a number of books and articles, for example about methods, techniques, practices and methodology here: as well as exploring and illustrating the subject-matter of philosophizing here: Explorations, questions and searches not put down on paper are probably more important than the ones mentioned above. These were occurrences for almost as long as I can remember. They took many forms, endless questions about everything under the sun, unsatisfied with unexplained socio-cultural institutions, communities, social relationships, social roles, behaviour, values, norms and much more – I had to question them rather than merely submit to them or act in accordance with them. Although I expressed these questions and queries about the status quo in many areas such as sport, art, social sciences, endless reading and marginal groups and relationships I realized that they form part of the philosophical discourse. Not the discourse that has become the expression of the professionalization of philosophy the last few hundred years, but of the not-institutionalized practice of original thinking, of creative philosophical thinking. As examples of the latter, Socrates, of course, the pre-Socratics, Plato, Leibniz, Spinoza, Kant, Hegel, Plotinus, writers on Mysticism such as Meister Eckhart, van Ruysbroeck, John of the Cross, Teresa of Avila, Nietzsche, Kierkegaard, from Advaita, Zen and other Buddhist schools, Wittgenstein, Hume, German Idealists, Rumi, novelists and poets, Paul Klee and other visual artists and many names who form part of the seeking for the unity-experience as explored in History of Mysticism (those who seek the unity experience, to become ONE with THE ONE, Godhead, the one real Self, Buddha mind, Sophos, etc). History of Mysticism *was first published by Atma Books in 1987, now and is a unique compendium of the lives and teachings of the world's best known mystics.  They are presented in chronological order, and include representatives of every religious tradition, revealing the broad universality of genuine religious experience. expanded and revised Thirtieth Anniversary edition is  available as a free downloadable PDF document on this website at my Downloads page.  This book is fundamental for seasoned scholars of philosophy and religion as well as anyone new to the study of Mysticism.

My new (Experimental) PHILOSOPHY (XPhi) book for FREE download https://www.academia.edu/31973890/_Meta-Philosophy_Theorizing_about_Philosophy_CMT_CB_and_CM_as_an_exercise_inXPhi (Meta-Philosophy) Theorizing about Philosophy (CMT, CB and CMA) as an exercise inXPhi The processes of theorizing are explored, Weick's Conceptual Metaphor Theory, Conceptual Blending Theory and Conceptual Metaphor tool are described. This Meta-Philosophy investigation of philosophy and philosophizing is an exercise in Experimental Philosophy. The Empirical Generalization or Hypothesis arrived at states that: Philosophy/izing is like or resembles the process/es of Theorizing.

In this meta-philosophical study I commence with an investigation of Wisdom. I then continue with an exploration of the institutionalization of the subject and the professionalization of those involved in it. This I contrast with original and creative philosophizing. In then sows that philosophizing resembles and attempts to do theorizing. The 9 questions, etc of the Socratic Method and details of the Philosophical Toolkit occur throughout different stages of theorizing as one level and one dimension of it. Linked books are FREE for download. 1 Seeking, development and realization of wisdom 4 2 Institutionalization, Professionalization of ‘philosophy’ 5 3 Original and Creative Thinking Philosophizing 37 4 Philosophizing resembles Theorizing 38 (i) Socratic Method 41 (ii) Philosophical Toolkit 145

Exploration of INTERSUBJECTIVITY is continued. Different kinds of if are differentiated and signs for its presence and effects are shown. The difference between it, subjectivity and objectivity are explored. Intersubjectivity is crucial and universal for general everyday discourse in all cultures, sub-cultures, institutions, communities and socio-cultural practices such as religion, sport, etc or the so-called Manifest Image. It is essential for specialized areas, for example religion, sport and disciplines such as the humanities, arts, sciences, philosophy and all institutions. It is a necessity for both cultural, social, interpersonal as well as intra-personal existence, emotions, attitudes, values and norms. But, it is not limited to human existence, life-worlds, realities and worlds, but also required for animals and all organisms. Object Oriented Ontology would emphasize that is it not merely something anthropocentric and restricted to human existence and consciousness (and anthropocentric interpretations of and projections on other objects, non-human creatures and all organisms, as well as all objects.. In the case of the latter one would probably replace the notion of intersubjectivity with terms such as energy and other ways of action and interaction for example intra- and inter-atoms.) In the Appendix is included work related to the above by others such as Sellars, Brandom (and his two images, Manifest and Scientific), Davidson, Dennett, Habermas, Nagel, etc.

What, if anything, is the correlation between the specialized or technical ideas of the philosopher and the rest of his existence? His everyday life outside his philosophical role. In the specialized reality and reality constitution, when employing the discourse and discipline of philosophy, the philosopher subscribe to many things in an explicit manner and he employs a number of implicit things and assumptions that are not stated explicitly. These things concern the different branches, areas and domains of the philosophical discourse, for example metaphysics, epistemology, ethics, ontology, cognition, consciousness, mind, perception, thinking, etc. Is there a relation between these technical 'beliefs' of the philosopher and other, not philosophical areas of his existence? Does and can all of his non-philosophical existence reflect his philosophical beliefs, statements and expressions? Is it possible that the everyday existence or life world of the philosopher can resemble, confirm and express his philosophical ideas? If this is not the case, what are the factors that are involved in such discrepancies? Do they imply a lack of integrity, of wholeness of integration on behalf of the philosopher? What are the causes of such an illogical or surprising lack of compatibility or similarity between these sets of two or more facts? What are the things that we can look for in such a lack of compatibility – things such as the following? - inconsistency, difference, disparity, variance, variation, deviation, divergence, disagreement, dissimilarity, dissimilitude, mismatch, lack of similarity, contrariety, contradictoriness, disaccord, discordance, incongruity, lack of congruence, incompatibility, irreconcilability, conflict, opposition? I illustrate the above by means of four examples. 1 Let us assume that the embodied human person consists of both voluntary and involuntary processes and activities. Do the philosophy of an individual reflect or express these activities or is it completely or partially unrelated to them? Do the voluntary processes and activities or the voluntary aspects of perception, cognition, brain processes and other activities resemble or express the philosophy of a thinker? 2 Some thinkers are seriously concerned about the importance of discourse and dialogue and the equality of all those involved. We find their concern about the ideal discourse and dialogue described in their written work and talks, but to what an extend do their own discursive and dialogical actions and behaviour reflect the ideal situation they preach? 3 Ethics and morality can be find in and are emphasized in all sorts of disciplines, of course they are major subjects in providing ways to live off for philosophers and we even find institutions devoted to their teaching and investigation. Do the lives, the lived morality and ethics of those individuals who preach the ideals of ethics or ethical ideals reflect the ideals they preach and that provides them with ways to earn a living? Or, is it the case that morality and ethics are merely faked by those individuals living off their preaching of ethics? And, that they merely employ the values, norms, customs and attitudes of a culture, sub-culture, community, group or another social grouping? In other words are the preachers of ethics really more ethical than the rest of the community and society? 4 When the philosopher expresses his ideas by means of all sorts of philosophical tools he is aware of the fact that he employs them, or at least aware of some of them being intentionally employed by him while he is unaware of others that he employs. Do the tools the philosopher employs to theorize (identify problems, the nature of the questions he asks, the nature of his ways of questioning, the assumptions he makes, the forming and testing of hypotheses, the making of generalizations, etc) or philosophize (perceive things, think, think about things, reason, argumentation etc) resemble what he beliefs, asserts and says about thinking, perception, cognition, understanding, subjects, objects, relationships between subjects and objects and other features and processes of epistemology? In short – does the lived philosophy, ontology, epistemology, ethics etc of the philosopher resemble, represent, confirm, substantiate, back, endorse, support, authenticate and corroborate the ideas, assertions and speculations that are expressed by the statements his philosophy or philosophizing consist of? Does he walk the walk of his talk? Are they similar and identical, the same things and merely expressions of the same things in different mediums?

Philosophy lost its traditional subject-matter when other disciplines became socio-culturally and epistemologically differentiated. It does not have its unique methods as doing philosophy resembles the features, stages and steps of theorizing and will be present in any significant research, the writing of articles, books, dissertations, etc. Attempts to usurp philosophy and philosophical methods by the new science of Habermas and followers of Critical Theory and other Continental approaches attempt to do philosphy by using terms and ideas from philosophy (eg ontology, epistemology, methodology, transcendentals, pre-suppostions, assumptions etc). These are not uniquely philosophical terms but nowadays they are employed by all disciplines, articles, books etc (all these things have ontologies, epistemologies, do theorizing, etc).

She has always existed and is more than a citizen of multiverses,‭ ‬most likely the ground of all.‭ ‬In the West she was introduced around C.570‭ ‬and since then many individuals have searched for her,‭ ‬tried to become familiar with her and created all sorts of,‭ ‬frequently ridiculous,‭ ‬things in her name. Once someone has a passion for her it cannot be extinguished but increases.‭ ‬Objectively this need for her is referred to as‭ ‘‬love of wisdom‭’‬,‭ ‬the need for wisdom,‭ ‬while personally it is a need of some individuals. This passion and need has become institutionalized and it has developed a discourse and became a socio-cultural practice of its own.‭ ‬Fairly recently it has even become a discipline at,‭ ‬mostly higher,‭ ‬institutions of learning.‭ ‬Previously those searching for and attempting to interact with her came from many walks of life and all kinds of professions,‭ ‬while in the last century or so many people began to live off her as they are remunerated for talking about,‭ ‬about the history of searching for and investigating her and saying all sorts of things about her. Many things are done in her name and all sorts of neologisms are fabricated to label them,‭ ‬such as analytic,‭ ‬continental,‭ ‬idealism,‭ ‬rationalism,‭ ‬empiricism,‭ ‬and all these labels are again specified and specified ad infinitum with terms such as materialism,‭ ‬physicalism,‭ ‬weak naturalism,‭ ‬speculative and new realism,‭ ‬etc. Individuals from many other disciplines and areas of life,‭ ‬such as sociology,‭ ‬the arts,‭ ‬humanities,‭ ‬cognitive sciences,‭ ‬sport,‭ ‬etc got on the bandwagon so that we now have a philosophy or love of wisdom,‭ ‬epistemologies,‭ ‬ontologies etc of everything under the sun.‭ ‬Even if you were to write some theses or do some study you will stipulate your epistemology,‭ ‬ontology,‭ ‬methodology,‭ ‬etc.‭ ‬Just as those who live off philosophy become involved in every area of humanity and all its socio-cultural practices produce so-called peer reviewed publications,‭ ‬articles,‭ ‬essays and books on philosophy of art,‭ ‬sport,‭ ‬humanities,‭ ‬cognitive sciences,‭ ‬religion,‭ ‬gods,‭ ‬sex,‭ ‬rock‭ ‘‬n roll,‭ ‬language,‭ ‬words,‭ ‬ideas,‭ ‬how words and ideas and concepts do their thing,‭ ‬etc,‭ ‬etc.‭ The way these subject-matter are treated will usually consists of some form of reasoning,‭ ‬the use of arguments or argumentation and some kind of logic and a process that resembles the features,‭ ‬steps,‭ ‬stages and processes of theorizing,‭ ‬the construction and development of models,‭ ‬short term,‭ ‬medium or large theories.‭ ‬The latter is often presented in the form of entire‭ ‘‬metaphysical‭’ ‬and speculative systems such as those of Plato,‭ ‬Aristotle,‭ ‬Kant,‭ ‬Hegel,‭ ‬Marx,‭ ‬Husserl,‭ ‬Habermas et al.‭ ‬While Socrates and to some extent the later Wittgenstein attempted to be more authentic to the original principles of trying to follow and developed the ideal of identifying,‭ ‬capturing by verbal interaction‭ (‬be it discourse,‭ ‬or dialogue‭) ‬and becoming one‭ (‬like mystics of all religions who are passionate about‭ ‘‬the one‭’‬,‭ ‬the Beloved,‭ ‬the one Real Self,‭ ‬etc and attempt to become one,‭ ‬united with or‭ ‘‬oned‭’ ‬with their object or subject of desire‭) ‬with Sophos‭ – ‬by exploring and investigating or applying and executing practical use of language,‭ ‬and thereby to uncover and capture her. The effects of the institutionalization of the discipline are far-reaching and the professionalization of the role of philosopher as a‭ ‘‬profession‭’‬,‭ ‬an employee of an institution and a representative of the status quo are discussed in a number of articles being cited. The methods of the philosophical discourse vary,‭ ‬first of all between the so-called Continental and Anglophone Analytic philosophies,‭ ‬its movements,‭ ‬schools and institutions,‭ ‬such as research universities,‭ ‬journals,‭ ‬communities and book publishers.‭ ‬It seems as if increasingly philosophizing employs some of the stages and steps of the processes of theorizing.‭ ‬Other aspects of her methods are heuristic devices,‭ ‬the use of metaphors and analogies,‭ ‬philosophical logic,‭ ‬informal and other types of logic,‭ ‬arguments and argumentation.‭ ‬This involves the creation of fallacies in thinking and reasoning and the causing of all sorts of fallacies or crooked thinking. The nature and changes of philosophical subject-matter are discussed as the socio-cultural practice lost most of its traditional‭ ‘‬objects‭’ ‬with the social and cultural differentiation of other,‭ ‬specialized disciplines.‭ ‬In turn the discourse attempts to fabricate other subject-matter,‭ ‬for example the development of so-called Experimental Philosophy,‭ ‬inter-disciplinary studies such as cognitive sciences and philosophies or meta-level explorations of and speculations about other disciplines,‭ ‬professions and domains‭ (‬for example normative,‭ ‬instrumental and subjective aesthetic‭ – ‬this the terminology and distinctions according to the working class obsessive Critical Theory of the so-called Frankfurt Schule.‭ ‬One always wonders what degree of personal experience their educated,‭ ‬middle class academics have of‭ ‘‬the working class‭’‬,‭ ‬whatever that is meant to be‭?)) ‬of human activity.‭ ‬Such as philosophy of medicine,‭ ‬sport,‭ ‬art,‭ ‬religion,‭ ‬just name it and it is bound to exist.‭ Another‭ ‘‬extension‭’ ‬of or interest in‭ ‘‬philosophy‭’ ‬is that of certain individuals,‭ ‬schools or movements in other disciplines,‭ ‬for example social‭ ‘‬sciences‭’ ‬such as sociology and supporters of the above mentioned‭ ‘‬Schule‭’‬.‭ ‬They frequently use philosophical words such as ontology,‭ ‬epistemology,‭ ‬multi-dimensional,‭ ‬many-levels,‭ ‬contexts assumptions,‭ ‬pre-suppositions,‭ ‬immanent,‭ ‬transcendent,‭ ‬etc.‭ ‬Is this intended to be an extension of philosophy and the doing of philosophizing or merely cognitive bias of the form‭ ‘‬authority bias‭’‬.‭ ‬In this case the authority being‭ ‘‬the discipline of philosophy‭’‬,‭ ‬as well as the‭ ’‬use of the word philosophy‭ ‬and terms from the philosophical discourse‭’‬.‭

FREE download my new book, Philosophy is fiction,speculation, and opinions presented by reasoning and argumentation The tools employed might appear appropriate, the reasoning sound and argumentation valid, but the subject-matter, well one wonders what that has to do with philosophy, if anything at all? Viewing some of the topics one really wonders of the notion of philosophy is not stretched too far? So much that is passed off as philosophy itself or some kind of so-called interdisciplinary issues really appear as irrelevant. Topics from the grievance studies especially fall under this. It seems as if individuals have personal issues, obsessions and psychological, social and cultural problems that they attempt to interpret, perceive and treat as if they are philosophical and/or philosophically related.