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Lenin also was influenced significantly by Darwinism, and operated in accordance with the philosophy ‘fewer but better’, a restatement of natural selection. View For Sale Valas Micro Voyager backpack Free Shipping Finishline NDfU7mA
He was raised by devout Bible-believing parents in a middle-class home. 35 Then, in about 1892, he discovered Darwin and Marx’s works, and his life was changed forever. 36 A catalyst to Lenin’s adopting Marxism was the fact that the unjust Russian educational system cancelled his father’s tenure with one year’s grace, thus throwing his family into turmoil . Within a year, his father died, leaving Lenin embittered at age 16. 37 Lenin greatly admired his father, who was a hard-working, religious and intelligent man . Koster adds:

‘The only piece of art work in Lenin’s office was a kitsch statue of an ape sitting on a heap of books—including Origin of Species —and contemplating a human skull . This .. . comment in clay on Darwin’s view of man, remained in Lenin’s view as he worked at his desk, approving plans or signing death warrants ... . The ape and the skull were a symbol of his faith, the Darwinian faith that man is a brute, the world is a jungle, and individual lives are irrelevant . Lenin was probably not an instinctively vicious man, though he certainly ordered a great many vicious measures . Perhaps the ape and the skull were invoked to remind him that, in the world according to Darwin, man’s brutality to man is inevitable . In his struggle to bring about the “worker’s paradise” though “scientific” means, he ordered a great many deaths . The ape and the skull may have helped him stifle whatever kindly or humane impulses were left over from a wholesome childhood.’ 38

The Soviet dictator Joseph Stalin (born Joseph Djugashvili) murdered an estimated 60 million people. 39 Like Darwin, he was once a theology student, and also like Darwin, evolution was important in transforming his life from a professing Christian to a communist atheist. 40 , 41 Yaroslavsky noted that while Stalin was still an ecclesiastical student he ‘began to read Darwin and became an atheist’. 42

Stalin became an ‘avid Darwinian, abandoned the faith in God, and began to tell his fellow seminarians that people were descended from apes and not from Adam’. 40 Yaroslavsky notes that it ‘was not only with Darwin that the young Stalin became familiar in the Gori ecclesiastical school; it was while there that he got his first acquaintance with Marxist ideas’. 43 Miller adds that Stalin had an extraordinary memory and learnt his lessons with so little effort that the monks who taught him concluded that he would

‘ .. . become an outstanding priest of the Russian Orthodox Church . But in five years at the seminary he became interested in the nationalist movement in his native province, in Darwin’s theories and in Victor Hugo’s writings on the French Revolution . As a nationalist he was anti-Tsarist and joined a secret socialist society.’ 44

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Volume 120
Issue 478
April 2011
Article Contents
Abstract
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Anna-Sara Malmgren
University of Texas at Austin annasara@austin.utexas.edu
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, Volume 120, Issue 478, 1 April 2011, Pages 263–327, https://doi.org/10.1093/mind/fzr039
Published:
11 August 2011
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Anna-Sara Malmgren; Rationalism and the Content of Intuitive Judgements, Mind , Volume 120, Issue 478, 1 April 2011, Pages 263–327, https://doi.org/10.1093/mind/fzr039

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Abstract

It is commonly held that our intuitive judgements about imaginary problem cases are justified a priori, if and when they are justified at all. In this paper I defend this view — ‘rationalism’ — against a recent objection by Timothy Williamson. I argue that his objection fails on multiple grounds, but the reasons why it fails are instructive. Williamson argues from a claim about the semantics of intuitive judgements, to a claim about their psychological underpinnings, to the denial of rationalism. I argue that the psychological claim — that a capacity for mental simulation explains our intuitive judgements — does not, even if true, provide reasons to reject rationalism. (More generally, a simulation hypothesis, about any category of judgements, is very limited in its epistemological implications: it is pitched at a level of explanation that is insensitive to central epistemic distinctions.) I also argue that Williamson’s semantic claim — that intuitive judgements are judgements of counterfactuals — is mistaken; rather, I propose, they are a certain kind of metaphysical possibility judgement. Several other competing proposals are also examined and criticized.

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What demarcates philosophy from other academic disciplines, specifically from (other) sciences? One striking difference is that in philosophy we typically do not subject our hypotheses and theories to empirical testing — somehow it is supposed to be sufficient to test a theory in thought . Where the chemist sets up a lab experiment and the sociologist conducts a survey, the philosopher sits back and runs a thought experiment. 1 How could that be enough? Indeed, how could an experiment performed in thought tell us anything about the nature of knowledge, consciousness, time, moral value, or any of the other things that philosophers are interested in?

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To write an introduction, be mindful of what it's supposed to achieve. The main goals here are to draw in your reader -- a relative stranger, most of the time -- and concisely let her know what the article is about. Generally, that consists of three key components:

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