INTRODUCTION

Philosophy is quite unlike any other field. It is unique both in

its methods and in the nature and breadth of its subject
matter. Philosophy pursues questions in every dimension of
human life, and its techniques apply to problems in any field of
study or endeavor. No brief definition expresses the richness
and variety of philosophy. It may be described in many ways.
It is a reasoned pursuit of fundamental truths, a quest for
understanding, a study of principles of conduct. It seeks to
establish standards of evidence, to provide rational methods
of resolving conflicts, and to create techniques for evaluating
ideas and arguments. Philosophy develops the capacity to see
the world from the perspective of other individuals and other
cultures; it enhances one's ability to perceive the relationships
among the various fields of study; and it deepens one's sense
of the meaning and variety of human experience.
The etymological meaning of the word philosophy is derived
from the Greek work philos and iophia which means Love of
Knowledge. It signifies a natural and a necessary urge in
human beings to know themselves and the world. In which
they live and move and have their being. It is impossible for
man to live without a philosophy. Philosophy means to know
the things that immediately and remotely concern with man.
Philosophy always deals with why. It is related without life.
Such as what is the end of this life? What is the nature of this
world? Is there any creator of this world? etc. Philosophy deals

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with problems of this nature. As philosophy aims at knowledge

of truth it is termed in Indian literature, the vision of truth.
Philosophy began to depend on the reports of the investigation
made by the different sciences.

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Well, what is philosophy? It is found intriguing not only to the

newcomer student but even to the stern professional. For,
traditionally it is found that unlike any other academic
discipline, it is only in the circle of philosophy, there has been
continuous advocacy of different, sometimes even opposite
theories and views about the very nature and scope of the
subject itself. Philosophy, in some way or the other, confines
itself to rational reflection. While this is found to be the
approach undertaken more or less in the Western tradition,
philosophy in India (darsana) is said to be a transintellectual,
supra-rational mystical awareness be it
(atmanubhuti/

moksa)

or

realisation

self-realisation
of

inessentiality

(nisvabhava/nirvana / anatmanubhuti) while philosophy is

considered to be the abstract speculative enquiry, darsana is
claimed

to

be

vision

or

aparoksanubhti.

If

speculative

philosopher turns out to be abstract metaphysician, analytical

philosopher, by and large, is in favour of anti-metaphysical
tendency. If for Bradley, philosophy is concerned only with
reality as such and science is limited to appearance, for Moritz
Schilick, the leader of the Vienna Circle and Rudolf Carnap, the
top most logical positivist, philosophy is to continue itself to
the study of the logic of sciences. If for Hegel, ontonogising is
the core of philosophising, for Ryle, it is not so. If, for some,
philosophical reflection amounts to a synthetic or integrative
outlook, for others it is considered to be thoroughly dissective
and analytical. If, one treats philosophy to be purely a
theoretical or cognitive enterprise having least practical
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bearing, philosophical study is considered by others to be out

and out pragmatic and thus thinking is inextricably related
with action.
But, are there no disputes and controversies on certain
intricate affairs in the field of other subjects? Do not scientists,
social scientists and experts in Humanities differ? So why at all
there is so much fuss about philosophical differences? The
answer that is offered, in this connection, is that unlike other
disciplines, it is only in philosophy that there is so much
discussion and counter-discussion concerning the nature of the
subject itself. But, can it not be pointed out that historians,
sociologists and political scientists, for instance, are also found
to have different accounts with regard to the definition of their
respective subjects of enquiry? Are there no conspicuous
amount of differences between Spengler, Toynbee and Will
Durant, for instance, about the nature of history and
civilization? May be, in order to arrive at a manageable
consensus one can have a tentative starting point that, amidst
differences, philosophers of all variety have an appeal to some
sort of reasonable justification concerning certain abstract
issues which do have either direct or remote practical
relevance.
Before taking up the issue further, let us make a glance at the
various aspects of study which are found to have been
traditionally taken up for discussion and deliberation within
the conspectus of philosophy. It is said to have so many

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branches of study: Metaphysics, Epistemology, Logic, Ethics

and so on.
Though this account of philosophy at least in the classical
sense

is

never

seriously

questioned,

under

careful

investigation and deliberation, it can be seen that in each case

there are ample scope for raising further issues and problems.
Is it so simple and clear to adopt the view that metaphysics
(or philosophy in the primary sense of the term in certain
quarters) is the study of reality? Are not different sciences and
social sciences dealing with reality? Are not different sciences
and social sciences dealing with reality and it is the only
prerogative of metaphysics? The answer that these different
subjects deal with various aspects or portions of reality white
metaphysics deals with the whole reality as such, is not quite
convincing.

Because

the

problem

is

raised

within

the

philosophical study itself that the whole is not anything over

and above the parts. Moreover one is not sure that the
problem, for instance, for a bio-chemist and for a palmist has
essentially some common basis and each is dealing with
different aspects of the same common basis. Are those studies
partial and, in that way, those are necessarily looking for a
holistic or absolutistic set up that is universally acceptable and
remains valid for all occasions? Is there any clear-cut notion
about

reality

as

such?

Even

among

the

classical

metaphysicians, there is no agreement with regard to this

speculative idea and this seems to have been based on a

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dubious notion that whatever is known or revealed in different

sciences/social sciences are all appearances (not really real)
and it is only metaphysics which can peep into the structure of
reality in itself. With what authority is this claim justified.
Branches of Philosophy:
There are five branches of philosophy:
1. Epistemology
2. Ethics
3. Metaphysics
4. Logic
5. Aesthetics
Epistemology:
It is concerned with the nature and scope of knowledge. Such
as the relationships between truth, belief and theories

of

justification. The other method of justification involves the

circular argument, in which theory and proof support each
other. More specifically, the coherence theory of truth states
what is true is that which coherls with some specified set of
propostions.
Rationalism is the emphasis on reasoning as a source of
knowledge. Empiricism claims that knowledge is only a matter
of observation.
Ethics:

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Ethics is the branch of philosophy, which is concerned with the

rightness or wrongness, goodness or badness of human
conduct. The word ethics is derived from the Greek word
ethus which

refers specifically to

the character and

sentiment of the community. Ethics describes what is right

and what is wrong in human behaviour and what to ought be.
Ethics thus can be considered as the source of character of a
person expressed as right or wrong conduct or action. It is the
principle of behaviour that distinguish between the right from
the wrong. So in one sense ethics related to moral.
Metaphysics:
Metaphysics is the study of the most general features of
reality, such as existence, time, the relationship between mind
and body, objects and their properties, whole and their parts,
events, process and causation.
Subjective idealism describes objects as no more than
collections or bundles. George Berkeley expressed how
existence is tied to perception with asset percipi or To be is to
be perceived or to perceive. Realism is sometimes used to
support their existence while nominalism.
Logic :
Logic is the study of the principles of valid inference and
correct reasoning. Today the subject of logic has to broad
divisions- Mathematical Logic (Formal Symbolic Logic) and
what is now called Philosophical Logic. In deductive reasoning,
an

argument

is

constructed

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showing

conclusion
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necessarily follows from a certain set of premises. Such an

argument called a syllogism. An argument is termed valid if its
conclusion does indeed follow from its promises, when the
promise are true or not, while an argument is sound if its
conclusion follows from premises are true.
Aesthetics (The Theory of Beauty):
Aesthetics

deals

with

beauty,

art,

enjoyment,

sensory-

emotional values, perception and matters of taste and

sentiment.
Specialized Branches:

Philosophy of language explores the nature, the origin

and the use of language.

Philosophy of law which deals with the nature and

interpretations of the law in the society.

Philosophy of minds: Its relationship to the body, and by

disputes between dualism and materialism.

Philosophy of religion.

Philosophy of Science.

Division of Philosophy:
There are 8 divisions in philosophy. Such as Indian Philosophy,
Moral Philosophy, Symbolic Logic, History of Modern European
Philosophy, Problems of Philosophy, Philosophy of Religion,
Philosophy of Upanisadas and the Gita, Social and Political
Philosophy.

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Indian Philosophy
It define its nature and scope. In this concept we have to
understand that what is the meaning of philosophy. Philosophy
is derived from the Greek word Philis and Suphia which means
love of knowledge. Five branches of Philosophy- Metaphysisc,
Epistemolody Logic, Ethics, Aesthetics. Metaphysics related
with man, nature and Good, Epistemology deals with require of
knowledge, ethics is deals with human conduct, Aesthetics
deals with beauty.
Indian Philosophy also deals with syadvada which is also called
as sapta-bhangi-naya or the theory of relativity of knowledge
and also related with Doctorine of Pratiya Samuptpada or the
theory of Dependent Origination. This the foundation of all
teaching of Buddha. It is contained in the Second Nobel Truth
which gives us the cause of suffering and in the third Noble
Truth which shows the cessation of suffering.
Indian Philosophy also deals with Prakrutis Purusa. Concept of
Prakriti as the ultimate cause of the World including body,
mind, intellect, etc. Prakriti

is said to be the unity of three

gunas. Such as Sattva, Raja and Tamas. Sattva is the nature of

pleasure. It is the tendency towards conscious manitestion in
the senses, the mind and the intellect, Rajas literally means
the principle of activity. It always moves and makes other
things move. It is both mobilizing and stimulating. Tamas
literally means darkness. It produces ignorance, confusion,
negativity. Tamas is opposed to sattva.
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This is philosophy also related with Brahman and Atman. The

central theme of Upanishada is Brahma-vidya. Brahman
regarding the origin of our living. Brahman is the ultimate
reality. Atman has been understand as the soul or self. It is
supposed as the immortal and spiritual aspect of being. Atman
as the fundamental reality underline the conscious power of
individual and inward ground of the human being.
Moral philosophy
Ethics is the part of moral philosophy. Ethics refers to human
conduct. Ethics describes what is right and what is wrong in
human behaviour. Ethics as the theory of morality. Moral
consciousness is the consciousness of right and wrong. Theory
of

morality

includes

psychological

hedonisms

ethical

hedonism. Psychological hedonism is the theory of pleasure

and it

is the motive of human action. According to

psychological hedonism pleasure is the natural object of

desire. According to ethical hedonism we ought to seek
pleasure. It is the proper object of our desire. There are other
ethics known as applied ethics it is related with human live,
business ethics. It is concerned with moral issues in business
ethics. It is concerned with moral principle that define rights
and wrong behaviour in business. Indian ethics purusartha- it
has four ways-Dharma, karma, moksa and artha. Niskama
karma means disereless action.
Symbolic Logic:

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Symbolic Logic is contributed by the modern mathematicians.

So with the help of symbolic logic solve the problems and once
the conclusion is proved to be true it will be true for all time to
time.
In symbolic logic, we use the variables known as propositional
variable. We use the truthable

function, such as negation,

conjuctive, disjunctive, implication.

Problem of Philosophy:
It is one of the division of Indian Philosophy. There are many
concepts which are related to this philosophy. Such as word
meaning, definition, concepts, knowledge of empiricism,
rationalism, idealism, analytical truth, logical possibility and
some metaphysical problems like substance and universals. So
word means consisting of letter or combination of letters must
convey the definite meaning. Definition is required to clarify its
meaning and each and every term is dependent

on the

definition for the clarify of the meaning. If we discuss about

concept means it is the key to derive knowledge. We know the
concept when we define it. Empiricist says that all concepts
are

derived

from

experience

and

rationalist

says

that

knowledge derived from intelligence. Kocke, Berkdey, Hume

are known as the empiricist and Rene Descarte, Kant, Spinoza,
Leibritz are known as the knowledge of Rationalist. Analytic
proposition are always true without any further investication.
An analytic proposition is that whose truth can be determined
by an analysis of the meaning of words. Substance is satisfied
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with the metaphysical implication. Substance are of many

different

kinds.

Substance

are

simply

the

number

of

properties.

Philosophy of Religion:
Philosophy of religion is one of the division of philosophy.
Philosophy of religion include its scope. We can studied the
cosmological and ontological argument and problems of evil,
faith and reason. It include the Bhagavata of Jagannath Das
and the concept of Mahima Dharma.
Philosophy of Religion means philosophical thinking about
religion. Its aim is to demonstrate rationally the existence of
God.
Philosophy of Upanishada and the Gita:
It include the concept of Brahman. Atman, Tatvamasi, VidyaAvidya, Preyand sreya, Svabhava, Svadharma, Varna-dharma
in Bhagavat Gita. Twana and Vijnana, synthesis of Inana and
Bhakti in

the Gita Srimad Bhagavata Gita and its man

management.
Social and Political Philosophy:
It includes scientific theory and philosophical theory. Prudential
and moral obligation, theory

of social contract, theory of

general will, the concept of socialism, communism, justice,

equality, utility.

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It is said that theory of knowledge is to formulate the rational

basis of knowledge. It seeks to provide a theory or to
formulate criteria of knowledge. Ordinarily nobody raises such
a question as to what knowledge is, how is knowledge
possible? Is it by means of reason alone or by means of senseexperience alone or by means of a synthesis between the two?
Neither the question nor the possible answers have any direct
relevance in the ordinary commerce of living at least in the
social setting. The question is typically abstract. By holding
the stand that theory of knowledge is an exercise in
scepticism, there seems to be the tacit acceptance of one
basic presupposition that any claim to knowledge can be
logically questioned and hence dubitable. In other words,
certainty can never be obtained in the absolute sense. But it is
held that this absolute sense is least required or expected in
the social level. Further the sense that is attributed to absolute
certainty is purely abstract and never has any significance in
the practical front.
Logic is supposed to be closely related with philosophical
discussion. Till today, Logic is studied within Philosophy not
only in India but outside too. However, Logic, because of its
formalistic character, is hardly distinguished from formal
disciplines

like

Mathematics

and

in

many

advanced

universities of the West, Logic is no longer treated as a part of

Philosophy and is treated as an independent discipline. Since
philosophy is supposed to be a reflective theoritical enquiry

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about abstract concepts, the adoption of logical technique and

methodology for the purpose of arriving at valid reasoning is
greatly emphasized. But Logic, being a formal science, cannot
alone tackle with typical philosophical issues like problems
concerning the knowledge of other minds, personal identity,
suffering, pain and evil which are typically human problems in
the concrete living situation. philosophical questions are, of
course, raised about logic, but for that philosophy is not
identical with logic. Pure formal enquiry may have some
cognitive significance without having considerable amount of
practical import. However, here one thing is to be marked that
logic, when is deviated from philosophical issues and is only
limited to formal techniques of reasoning, is now well applied
to different scientific researches like computer engineering
and it has a good practical impact like Applied Mathematics.
Ethics, quite often, is mistaken as morality in the popular front.
While morality consists of preachings of what is good and what
is right contrasted from bad and wrong respectively, ethics, as
a systematic academic discipline, is concerned with human
conduct and it deals with the reflective study of value or moral
judgements as distinct from factual judgements. Thus, it deals
with prescriptive and not descriptive content. But, even then,
it is not so much keen in formulating criteria of conduct and
character, but is rather more concerned with the rational
ground there can be for those criteria. In what way, ethics,

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more conspicuously in the modern setting, is thoroughly

logical and analytical instead of being speculative.
But, it is to be noted here such an account of ethics does not
appeal the common man in so far as he expects some sort of
guidance from the moral philosopher in regulating his conduct
and character at the practical front. It is sometimes argued
that pure theoretical enquiry has to be linked up with practical
implementation. This is somewhat emphasised in the classical
Indian context where moral preaching or formulation of moral
criteria is considered incomplete and ineffective unless it is
practically well implemented. A Buddha or Gandhi does not
simply advocate for theoretical supremacy of the concepts of
truth, honesty and non-violence over falsity, dishonesty and
violence and thereby preaches for such ethical norms but he
has shown convincingly that moral norms are not visionary
Utopean ideals but can be well practised by men of flesh and
blood. In this context the Advaitins maxim to know Brahman
is to be Brahman which is propounded in another context
seems to have great significance.
Ethical discussion, in this new direction, is quite interesting. It
brings some sort of freshness no doubt. But again, it is to be
pointed out here that the way in which the psychologist or
sociologist deals with such issues, is clearly empirical and the
method of approach seems to be circumstantially bent.
Without being more concerned about the issue whether premarital sex is normatively acceptable or not, the social

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scientist is concerned with the point as to how, if it occurs, it is

to be tackled. How those who are involved in pre-marital sex
to be treated socially. In what way then mental make-up is to
be studied and what remedy can be suggested as a sort of
psychological therapy? Such type of surveys undertaken by
the social scientists is quite plausible in its own way. What is
the moral philosophers role in this regard? Should he reduce
himself to a social scientist in order to make room for Applied
Ethics, instead of pursuing the tradition-bound enquiry of
ethical

norms

and

criteria?

Should

applied

ethics

be

considered as a new subject of study within the range of social

sciences? If not, what would be its status in the field of
Philosophy where the primary function is to advance enquiry
concerning the universaliability of ethical principles? What
applied significance can there be for such ethical norms.
It is true, the philosopher takes up the issue in its basic sense.
This is not limited to any particular social or family set up. He
takes the issue in its most pervasive form and that is how the
discussion turns out to be somewhat abstract, but not absurd.
It is apparently away from the concrete social situation in the
sense it is not confined to any particular social system and
taboo. And, in that way, the philosophers reflection goes
much away from that of a sociologist whose enquiry is
predominantly

descriptive

in

nature.

But

then,

the

philosophers enquiry about certain issues in their theoretical

context need not suggest that his discussion is purely

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visionary and has no relevance in concrete situation. For, what

appears to be impossible, impractical to common man, even
to a social scientist at certain level, and thus being construed
as some sort of visionary ideal, becomes practically tenable
and is given a concrete shape by means of socio-moral
philosophers undaunted reflective analysis. One Rousseau or
Mill could

concretise

the ideal of equality

and liberty

respectively. One Marx could bring the idea of socialism down

to earth. One Gandhi could show the world that truth and nonviolence are great political ideas. All these are not possible by
means of making compromise (out of prudential motive) with
the existing social set up but by means of moving beyond the
existing order with adequate sense of theoretic justification. In
their cases, the theory and practice are not sharply kept apart.
The philosopher seems to have moved with reformative zeal
on the tracts of rational justification. No philosophical enquiry
which remains confined to mere formal rationalisation or to
some sort of mere practical convenience or prudency remains
effective in the long run. Many such unfruitful attempts have
been thrown out through the passage of time. The human
civilization never keeps any not of such occasional drumbeatings.
What is the use of Philosophy:
What is the use of philosophy is like what the use of
understanding. Aristotle says

All human beings by nature

desire to understand. One suggestion that we should raise

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our heads and look around us and try to understand ourselves

and things around us. Philosophy seeks about the morality.
Philosophy builds human behaviour. A good education gives
you the knowledge of what it is like to really understand
something. It provides a context for understanding the pattern
of your own like. Philosophy is an organism and man is a organ
to acquire knowledge. We cant give any particular definition
about the use of philosophy. Man use the ethics in his business
that is one type of use of philosophy. One a man understand
the philosophy then use it.

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Conclusion:
Philosophy is the systematic study of ideas and issues, a
reasoned pursuit of fundamental truths, a quest for a
comprehensive understanding of the world, a study of
principles of conduct, and much more. Every domain of human
experience raises questions to which its techniques and
theories apply, and its methods may be used in the study of
any subject or the pursuit of any vocation. Indeed, philosophy
is in a sense inescapable: life confronts every thoughtful
person

with

some

philosophical

questions,

and

nearly

everyone is guided by philosophical assumptions, even if

unconsciously. One need not be unprepared. To a large extent
one can choose how reflective one will be in clarifying and
developing one's philosophical assumptions, and how well
prepared one is for the philosophical questions life presents.
Philosophical

training

enhances

our

problem-solving

capacities, our abilities to understand and express ideas, and

our persuasive powers. It also develops understanding and
enjoyment of things whose absence impoverishes many lives:
such things as aesthetic experience, communication with
many different kinds of people, lively discussion of current
issues, the discerning observation of human behavior, and
intellectual zest. In these and other ways the study of
philosophy contributes immeasurably in both academic and
other pursuits.

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The problem-solving, analytical, judgmental, and synthesizing

capacities philosophy develops are unrestricted in their scope
and unlimited in their usefulness. This makes philosophy
especially

good

preparation

for

positions

of

leadership,

responsibility, or management. A major or minor in philosophy

can easily be integrated with requirements for nearly any
entry-level job; but philosophical training, particularly in its
development

of

many

transferable

skills,

is

especially

significant for its long-term benefits in career advancement.

Wisdom, leadership, and the capacity to resolve human
conflicts cannot be guaranteed by any course of study; but
philosophy

has

traditionally

pursued

these

ideals

systematically, and its methods, its literature, and its ideas are
of constant use in the quest to realize them. Sound reasoning,
critical

thinking,

well

constructed

prose,

maturity

of

judgement, a strong sense of relevance, and an enlightened

consciousness are never obsolete, nor are they subject to the
fluctuating demands of the market-place. The study of
philosophy is the most direct route, and in many cases the
only route, to the full development of these qualities.

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