Stanford encyclopedia of philosophy (website)

Subject: Philosophy

Type: Website

Where: plato.stanford.edu

Co-principle editors: Edward N. Zalta and Uri Nodelman

Stanford Encyclopedia of Philosophy website logo

How long is it?

There are nearly 1800 entries.

 

Is it easy to understand?

There may be words that you do not know the meanings of and this could make it difficult to follow for some people.

 

Who is it for?

It is for anyone who wants to learn more about philosophy.

 

How recent is it?

The Stanford Encyclopedia of Philosophy project began in 1995 and continues to develop to this day.
 
A

actualism

actualism and possibilism in ethics

adaptationism

agnosticism and atheism

altruism

anarchism

animalism

anti-realism

Aristotelianism

atheism and agnosticism

atomism

B

behaviourism

Buddhism

C

causal determinism

Chinese Confucianism

cognitivism vs. non-cognitivism

colonialism

communitarianism

compatibilism

Confucianism

consequentialism

conservatism

constitutionalism

constructive empiricism

constructivism

contextualism

Continental Rationalism

contractarianism

contractualism

cosmopolitanism

creationism

D

Daoism

Darwinism

deductivism in the philosophy of mathematics

determinism

dialetheism

dualism

E

egalitarianism

egoism

empiricism

epiphenomenalism

essentialism

existentialism

externalism

externalism about the mind

F

fatalism

federalism

fictionalism

fideism

formalism

four dimensionalism

functionalism

H

haecceitism

hedonism

humanism

I

idealism

incompatibilism

individualism

intuitionism

L

legal positivism

legal probabilism

liberal feminism

liberalism

libertarianism

logical empiricism

logical pluralism

logicism and neologicism

M

materialism

meaning holism

mechanism in science

methodological holism in the social sciences

monotheism

moral anti-realism

moral cognitivism vs. non-cognitivism

moral generalism

moral intuitionism

moral naturalism

moral non-naturalism

moral particularism

moral realism

moral relativism

moral sentimentalism

moral skepticism

multiculturalism

mysticism

N

nationalism

naturalism

Neo-Daois

neo-Kantianism

neoliberalism

Neoplatonism

neutral monism

nominalism

non-naturalism

O

occasionalism

operationalism

P

pacifism

panentheism

panpsychism

pantheism

paternalism

patriotism

perfectionism

personalism

physicalism

Platonism

pluralism

political realism

possibilism-actualism debate

postmodernism

pragmatism

predictivism

presentism

psychologism

Pyrrhonism

Pythagoreanism

R

rationalism vs. empiricism

realism

reism

relativism

republicanism

rule consequentialism

S

scepticism

scientific pluralism

scientific realism

semantic holism

sentimentalism

skeptical theism

skepticis

socialism

Stoicism

structuralism

structural realism

syllogism

T

Taoism

terrorism

theism

transcendentalism

U

universal hylomorphism

utilitarianism

V

vegetarianism

voluntarism

*The Stanford Encyclopedia of Philosophy has nearly 1800 entries, so this is just a small sample of what to expect.

My thoughts…

In order to decide which entries of the Stanford Encyclopedia of Philosophy to read, I went to ‘Browse’, clicked ‘Chronological’ and scrolled through a list of entries. I found one titled Creativity and decided to read it. Here are my thoughts:

 
Is creativity a virtue?

If nothing more, a virtue is a trait that is good or valuable. Creativity, although it could be
used immorally, certainly has the potential to create valuable products.
However, many philosophers believe that there is a lot more to virtuous traits than this.
Aristotle thought that for actions to be virtuous, the person doing them must know that they
are doing virtuous actions and choose them “from a firm and unchanging state”. I think
creativity sometimes adheres to these criteria, but not always. Aristotle’s conditions would
require a person’s creativity to persist throughout their lives in order to count as a virtue, so
inconsistent creativity is not virtuous. Furthermore, people are often motivated by external
factors such as praise and financial gain when choosing to be creative. This opposes
Aristotle’s criterion that a virtuous action must be done “for its own sake”, making it another
situation in which creativity is not a virtue. Any creativity which occurs unintentionally must
also be discredited.

 

So what about deliberate and enduring creativity that is demonstrated purely as a result of
intrinsic motivation? In my opinion, the fact that such a detailed distinction must be made
between two theoretical types of creativity suggests that it is not truly a virtue at all. In
contrast, we can say that generosity is a virtue because only consistent and selfless
generosity is true generosity. But we cannot say that a poem was not creative just because
it was written with fame in mind, or because the writer only wrote one poem in their life.
Therefore, creativity is not a virtue in the Aristotelian sense because it does not align with the
definition of virtuous actions.

 

 

Can computers be creative?

I think there is an important difference between a computer that appears to be creative and a
computer which is truly creative. There are plenty of computers out there which behave as if
they were creative. The computers only have to produce things which are both new and
valuable.

 

However, to be genuinely creative, computers must meet more criteria. There is no
consensus as to what these criteria ought to be, however many theorists assert that a
creative process must be surprising, original, spontaneous and/or new. First of all, I think that
computers can be surprising. For example, the chess grandmaster must have been unable
to predict the moves of the computer that defeated him. Also, current technologies are
continuously developing and increasingly show the potential of spontaneity. As for the
concept of novelty, this is clearly possible, as computers have created countless new pieces
of music, writing and artwork.

 

So what about originality? It is difficult to say whether computers are capable of being
inventors of entirely unique things. I think that the answer will become more clear in the
future, but currently it is neither a definite yes or no. Anyhow, even without consciousness,
understanding and intention, computers seem to be able to fulfil many of the requirements of
a creative process. For this reason, I believe computers can be creative but that we
shouldn’t expect them to operate in the same way as the human brain. A computer’s creative
process doesn’t have to be exactly like ours in order to contribute to the world.