Philosophical Dictionary

Camus ends a book about suicide with a man pushing a rock forever and calls him happy. The line is an instruction to the reader, not a report on Sisyphus’s mood, and it closes a real argument about the absurd. Two philosophers later pushed back hard. Were they right, or is Sisyphus just asymptomatic?

Kant proposed that our perception of the world is shaped by our senses and mental faculties, filtering reality into a comprehensible form. The "Thing-in-Itself," however, represents the elusive reality that lies beyond our perceptual limitations. By grasping this concept, you can challenge the boundaries of your own understanding and explore what lies beneath the surface of appearances.

Nietzsche’s Übermensch is quoted everywhere, from gyms to tech conferences, yet he wrote surprisingly little about it, and complained that readers took it for a half-saint, half-genius or the next stage of evolution. What does the overman in Thus Spoke Zarathustra actually stand for, and who is the last man the crowd prefers?

Most philosophical problems, Wittgenstein thought, are knots in our language, not puzzles about the world. We explain linguistic confusion, language games, meaning is use and the beetle in a box, from the Tractatus to the Investigations, and ask what his critics asked: is calling a problem confusion a clever dodge?

Albert Ellis said his core idea came from the Stoics, and Aaron Beck’s team traced cognitive therapy back to Zeno. Viktor Frankl developed logotherapy in Vienna and survived four camps; Irvin Yalom turned death, freedom, isolation and meaninglessness into a clinical map. What did therapy borrow, and what did it drop?

A social construct exists because people keep treating it as real: money, borders, marriage, a company. Constructed is not the same as fake, and shouting “social construct” can end an argument without winning it. What did Berger, Searle, Hacking and Butler actually claim, and where does human nature fit in?