Contemporary philosophical realism is the belief that our reality, or some aspect of it, is ontologically independent of our conceptual schemes, linguistic practices, beliefs, etc. Realism may be spoken of with respect to other minds, the past, the future, universals, mathematical entities (such as natural numbers), moral categories, the material world, and thought. Realism can also be promoted in an unqualified sense, in which case it asserts the mind-independent existence of a visible world, as opposed to idealism, skepticism, and solipsism. Philosophers who profess realism state that truth consists in the mind's correspondence to reality.
Realists tend to believe that whatever we believe now is only an approximation of reality and that every new observation brings us closer to understanding reality. In its Kantian sense, realism is contrasted with idealism. In a contemporary sense, realism is contrasted with anti-realism, primarily in the philosophy of science.
The oldest use of the term "realism" appears in medieval scholastic interpretations and adaptations of Greek philosophy. Here, however, it is a Platonic realism developed out of debates over the problem of universals. Universals are terms or properties that can be applied to many things, such as "red", "beauty", "five", or "dog". Realism in this context, contrasted with conceptualism and nominalism, holds that such universals really exist, independently and somehow prior to the world. Moderate Realism holds that they exist, but only insofar as they are instantiated in specific things; they do not exist separately from the specific thing. Conceptualism holds that they exist, but only in the mind, while nominalism holds that universals do not "exist" at all but are no more than words (flatus voci) that describe specific objects.
|Part of a series on |
|Early life · Works · Platonism · Epistemology · Idealism / Realism · Theory of Forms · Form of the Good · Third man argument · Euthyphro dilemma · Immortality of the soul · Five regimes · Philosopher king · Utopia (Callipolis)|
|Philosophy · Moderation · Death · Piety · Beauty · Dishonesty · Art · Courage · Friendship · Language · Argumentation · Rhetoric · Virtue · Afterlife · Education · Love · Justice · Passion · Monism · Knowledge · Physics · Atlantis · Sophistry · Politics · Pleasure · Nature & Humanity|
|Ring of Gyges · Allegory of the Cave · Analogy of the divided line · Metaphor of the sun · Ship of state · Myth of Er · Chariot Allegory|
|Influences and Followers|
|Heraclitus · Parmenides · Socrates · Speusippus · Aristotle · Plotinus · Iamblichus · Proclus · St. Augustine · Al-Farabi|
|Academy in Athens · Socratic problem · Commentaries on Plato · Middle Platonism · Neoplatonism · Platonic Christianity|
Platonic realism is a philosophical term usually used to refer to the idea of realism regarding the existence of universals or abstract objects after the Greek philosopher Plato (c. 427–c. 347 BC), a student of Socrates. As universals were considered by Plato to be ideal forms, this stance is confusingly also called Platonic idealism. This should not be confused with Idealism, as presented by philosophers such as George Berkeley: as Platonic abstractions are not spatial, temporal, or mental they are not compatible with the later Idealism's emphasis on mental existence. Plato's Forms include numbers and geometrical figures, making them a theory of mathematical realism; they also include the Form of the Good, making them in addition a theory of ethical realism.
The Scottish School of Common Sense Realism
Scottish Common Sense Realism is a school of philosophy that sought to defend naive realism against philosophical paradox and scepticism, arguing that matters of common sense are within the reach of common understanding and that common-sense beliefs even govern the lives and thoughts of those who hold non-commonsensical beliefs. It originated in the ideas of the most prominent members of the Scottish School of Common Sense, Thomas Reid, Adam Ferguson and Dugald Stewart, during the 18th century Scottish Enlightenment and flourished in the late 18th and early 19th centuries in Scotland and America.
Its roots can be found in responses to such philosophers as John Locke, George Berkeley and David Hume. The approach was a response to the "ideal system" that began with Descartes' concept of the limitations of sense experience and led Locke and Hume to a skepticism that called religion and the evidence of the senses equally into question. The common sense realists found skepticism to be absurd and so contrary to common experience that it had to be rejected. They taught that ordinary experiences provide intuitively certain assurance of the existence of the self, of real objects that could be seen and felt and of certain "first principles" upon which sound morality and religious beliefs could be established. Its basic principle was enunciated by its founder and greatest figure, Thomas Reid:
- "If there are certain principles, as I think there are, which the constitution of our nature leads us to believe, and which we are under a necessity to take for granted in the common concerns of life, without being able to give a reason for them--these are what we call the principles of common sense; and what is manifestly contrary to them, is what we call absurd.".
Naïve realism, also known as direct realism is a philosophy of mind rooted in a common sense theory of perception that claims that the senses provide us with direct awareness of the external world. In contrast, some forms of idealism assert that no world exists apart from mind-dependent ideas and some forms of skepticism say we cannot trust our senses. The realist view is that objects are composed of matter, occupy space and have properties, such as size, shape, texture, smell, taste and colour, that are usually perceived correctly. We perceive them as they really are. Objects obey the laws of physics and retain all their properties whether or not there is anyone to observe them.
Scientific realism is, at the most general level, the view that the world described by science is the real world, as it is, independent of what we might take it to be. Within philosophy of science, it is often framed as an answer to the question "how is the success of science to be explained?" The debate over what the success of science involves centers primarily on the status of unobservable entities apparently talked about by scientific theories. Generally, those who are scientific realists assert that one can make reliable claims about unobservables (viz., that they have the same ontological status) as observables. Analytical philosophers generally have a commitment to scientific realism, in the sense of regarding the scientific method as a reliable guide to the nature of reality. The main alternative to scientific realism is instrumentalism.
- Analytic philosophy
- Critical realism
- Epistemological realism
- Legal realism
- Moderate realism
- Philosophy of social science
- Principle of bivalence
- Problem of future contingents
- Truth-value link realism
- Blackburn p. 188
- Cuneo and Woudenberg, eds. The Cambridge companion to Thomas Reid (2004) p 85
- Naïve Realism, Theory of Knowledge.com.
- Stanford Encyclopedia of Philosophy entry
- An experimental test of non-local realism. Physics research paper in Nature which gives negative experimental results for certain classes of realism in the sense of physics.
|This Creative Commons Licensed page uses content from Wikipedia (view authors). The text of Wikipedia is available under the license Attribution-Share Alike 3.0 Unported (ToU).|