Western philosophy is the philosophical thought and work of the Western world. Historically, the term refers to the philosophical thinking of Western culture, beginning with Hellenic (i.e. Greek) philosophy, and eventually covering a large area of the globe. The word philosophy itself originated from the Hellenic: philosophia (φιλοσοφία), literally, "the love of wisdom" (φιλεῖν philein, "to love" and σοφία sophia, "wisdom").
The scope of philosophy in the ancient understanding, and the writings of (at least some of) the ancient philosophers, were all intellectual endeavors. This included the problems of philosophy as they are understood today; but it also included many other disciplines, such as pure mathematics and natural sciences such as physics, astrology, and biology (Aristotle, for example, wrote on all of these topics.)
Western philosophical subdisciplines
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Western philosophers have often been divided into some major branches, or schools, based either on the questions typically addressed by people working in different parts of the field, or notions of ideological undercurrents. In the ancient world, the most influential division of the subject was the Stoics' division of philosophy into Logic, Ethics, and Physics (conceived as the study of the nature of the world, and including both natural science and metaphysics). In contemporary philosophy, specialties within the field are more commonly divided into metaphysics, epistemology, ethics and aesthetics (the latter two of which together comprise axiology). Logic is sometimes included as a main branch of philosophy, sometimes as a separate science philosophers happen to work on, and sometimes just as a characteristically philosophical method applying to all branches of philosophy.
Within these broad branches there are now numerous sub-disciplines of philosophy. At the broadest level there is the division between Analytic (the English-speaking world and Nordic countries) and Continental Philosophy (in the rest of Europe). For Continental Philosophy subdividing philosophy between "experts" is problematic for the very nature of the interdisciplinary task of philosophy itself; however, for most of Analytic Philosophy further divisions simplify the task for philosophers in each area.
The interest in particular sub-disciplines waxes and wanes over time; sometimes sub-disciplines become particularly hot topics and can occupy so much space in the literature that they almost seem like major branches in their own right. (Over the past 40 years or so philosophy of mind—which is, generally speaking, mainly a sub-discipline of metaphysics—has taken on this position within Analytic philosophy, and has attracted so much attention that some suggest philosophy of mind as the paradigm for what contemporary Analytic philosophers do).
Philosophy contrasted with other disciplines
Originally the term "philosophy" was applied to all intellectual endeavours. Aristotle studied what would now be called biology, meteorology, physics, and cosmology, alongside his metaphysics and ethics. Even in the eighteenth century physics and chemistry were still classified as "natural philosophy", that is, the philosophical study of nature. Today these latter subjects are popularly referred to as sciences, and as separate from philosophy. But the distinction is not clear; some philosophers still contend that science retains an unbroken — and unbreakable — link to philosophy.
More recently, psychology, economics, sociology, and linguistics were once the domain of philosophers insofar as they were studied at all, but now have only a weaker connection with the field. In the late twentieth century cognitive science and artificial intelligence could be seen as being forged in part out of "philosophy of mind."
Philosophy is done primarily through reflection and critical thought. It does not tend to rely on experiment. However, in some ways philosophy is close to science in its character and method; some Analytic philosophers have suggested that the method of philosophical analysis allows philosophers to emulate the methods of natural science; Quine holds that philosophy does no more than clarify the arguments and claims of other sciences. This suggests that philosophy might be the study of meaning and reasoning generally; but some still would claim either that this is not a science, or that if it is it ought not to be pursued by philosophers.
All these views have something in common: whatever philosophy essentially is or is concerned with, it tends on the whole to proceed more "abstractly" than most (or most other) natural sciences. It does not depend as much on experience and experiment, and does not contribute as directly to technology. It clearly would be a mistake to identify philosophy with any one natural science; whether it can be identified with science very broadly construed is still an open question.
This is an active discipline pursued by both trained philosophers and scientists. Philosophers often refer to, and interpret, experimental work of various kinds (as in philosophy of physics and philosophy of psychology). But this is not surprising: such branches of philosophy aim at philosophical understanding of experimental work. It is not the philosophers in their capacity as philosophers, who perform the experiments and formulate the scientific theories under study. Philosophy of science should not be confused with science it studies any more than biology should be confused with plants and animals.
Theology and religious studies
Like philosophy, most religious studies are not experimental. Parts of theology, including questions about the existence and nature of gods, clearly overlap with philosophy of religion. Aristotle considered theology a branch of metaphysics, the central field of philosophy, and most philosophers before the twentieth century have devoted significant effort to theological questions. So the two are not unrelated. But other parts of religious studies, such as the comparison of different world religions, can be easily distinguished from philosophy in just the way that any other social science can be distinguished from philosophy. These are closer to history and sociology, and involve specific observations of particular phenomena, here particular religious practices.
The Empiricist tradition in modern philosophy often held that religious questions are beyond the scope of human knowledge, and many have claimed that religious language is literally meaningless: there are not even questions to be answered. Some philosophers have felt that these difficulties in evidence were irrelevant, and have argued for, against, or just about religious beliefs on moral or other grounds.
The philosophy of mathematics is a branch of philosophy of science; but in many ways mathematics has a special relationship to philosophy. This is because the study of logic is a central branch of philosophy, and mathematics is a paradigmatic example of logic. In the late nineteenth and twentieth centuries, logic made great advances, and mathematics has been proven to be reducible to logic (at least, to first-order logic with some set theory). The use of formal, mathematical logic in philosophy now resembles the use of mathematics in science, although it is not as frequent.
- Analytic philosophy
- British philosophy
- Continental philosophy
- French philosophy
- German philosophy
- Polish philosophy
- American philosophy
- Eastern philosophy
- Glossary of philosophical isms
- History of philosophy
- List of philosophers
- List of philosophical theories
- Index of philosophy
- List of philosophies
- Kenny, Anthony. A New History of Western Philosophy (Oxford University Press; 2011)
- Western philosophy at the Indiana Philosophy Ontology Project
- Western philosophy at PhilPapers
- www.iep.utm.edu - Internet Encyclopedia of Philosophy
- Philosophy Forums
- Philosophy Sites on the Internet - Tel Aviv University list
- The Stanford Encyclopedia of Philosophy
- The Routledge Encyclopedia of Philosophy
- Glyn Hughes' Squashed Philosophers - abridged versions of classic philosophy texts.
- Philosophy Wiki
- Short History of Western Philosophy, A, by Johannes Hirschberger; edited by Clare Hay; ISBN 978-0-7188-3092-2