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: It's certainly an interesting claim, but it looks to me more like a start on an argument than something encyclopedic about philosophy - especially since, even if it's true (which we should talk about sometime), it only applies to some of philosophy's sub-disciplines. It would be exceptionally difficult, for example, to show that the study of ontology arises from pain or disaffectedness... [[User:NosnhoJE|NosnhoJE]] 14:26, 24 May 2008 (EDT)
: It's certainly an interesting claim, but it looks to me more like a start on an argument than something encyclopedic about philosophy - especially since, even if it's true (which we should talk about sometime), it only applies to some of philosophy's sub-disciplines. It would be exceptionally difficult, for example, to show that the study of ontology arises from pain or disaffectedness... [[User:NosnhoJE|NosnhoJE]] 14:26, 24 May 2008 (EDT)
I think it works something like this - ontology, the study of being. One, and I think all of us, becomes aware of the meaning of the subject by its approaching absence. We experience other people dying, our selves beginning the process, other living things. We wonder what it is like to not be aware, ever, to not exist. We experience angst, some sort of horror perhaps, wishing it were not so, etc. We are aware of other life forms likewise ceasing, At each instance of this we pass further into the contemplation of all things, even things never having had life, in their existance and coming non existance. All the while as we press futher in the commonality and generality of beingness, we seek for the reason for it all commensurate with the multiplicity of the instances seeking the principle of point of commonality to all. We contemplate the ramifications such as the concept of ''time'', all "change" and being into non being is in time. We wonder, can there be change at all if there were no time? We consider time in relation to God. Is He out of time? Is time also a creation of His? Is He related to time or is time itself relative to Him. Is that what it means, at least in part. for God to be eternal? Is this what in means for God to be "o ontos", the Being One? We consider other facets that point to the solution of our original angst or whatever that has brought us (others, the thinking world, the philosophers, theologions) to possible solutions. Is our being not only derivative, but dependently so, capable of being withdrawn but also reestablished, reintroduced? Did the Son of God, becoming incarnate, become subject to the time of his own creating etc? The ramifications we consider help us further in the understanding of our original ontological quest.
And so with other sub-disciplines of philosophy, I think, though I haven't thought them all through.[[User:BertSchlossberg|Bert Schlossberg]] 00:07, 25 May 2008 (EDT)