Philosophy as Love of Wisdom

The Purpose of Philosophy

What deserves particular attention here? According to Immanuel Kant, every person has a specific goal, but this does not imply that they are aware of the ultimate aim of their life, to which all else is subordinate merely as means. The final purpose is nothing other than the entirety of human destiny.

For Kant, philosophy, as the legislation of human reason, encompasses two subjects: nature and freedom. Thus, the philosophy of nature addresses all that exists, while moral philosophy concerns itself solely with what ought to be. In this sense, philosophy presents itself as a science regarding the relationship of any knowledge to the essential aims of human reason, positioning the philosopher not as a virtuoso of intellect but as a lawgiver of the human mind.

Philosophy is essential for individuals to comprehend their place in the world and to learn what it means to be truly human. When asked, "What is philosophy?" the Ukrainian philosopher Hryhorii Skovoroda responded: "The primary goal of human life, the head of human affairs, is the spirit of man, his thoughts, and his heart. Everyone has their purpose in life; however, not everyone concerns themselves with the chief aim, that is, not everyone attends to the head of life. Some care only for the belly, directing all their actions to sustain it; others for their eyes, hair, legs, and other parts of the body; some for clothing and similar soulless things. Philosophy, or the love of wisdom, directs all its actions towards the goal of nourishing our spirit, nobling our hearts, and enlightening our thoughts, which is the head of all. When the spirit in a person is joyful, their thoughts calm, and their heart at peace, then all is bright, happy, and blissful. This is philosophy."

Kant (1724-1804) and Skovoroda (1722-1794), both philosophers and seekers of wisdom—teachers by doctrine and deed—were nearly contemporaries, the former living for 79 years and the latter for 72. They never knew one another, either personally or through their philosophical works, yet their perceptions of humanity and its purpose in this world align remarkably.

Thus, philosophy neither overreaches nor undermines any foundations; it simply articulates its perspective. Therefore, each person has the right to declare: "I think thus." When an individual asserts, "I think thus," they enact their natural right—the right to doubt. To philosophize means to doubt, as Michel de Montaigne remarked.

The ancient Greeks observed that philosophy begins with wonder, progresses through doubt, and culminates in disillusionment. Hence Plato's understanding of philosophy as the quest for the essence of the human spirit, its immortality, and its supreme purpose deserving of recognition as science: the king of sciences or philosophy.

According to Kant, philosophy must determine: a) the sources of human knowledge; b) the scope of the possible and useful application of any knowledge; c) the limits of human reason.

Only under these conditions can philosophy claim to be the guardian of science. The virtuoso of intellect, as Socrates termed it, is the philodox, who relentlessly seeks speculative knowledge, regardless of how it contributes to the highest aims of human reason. The philodox provides merely rules for applying reason to the most arbitrary ends, serving as a collector of ideas rather than a deep reverer of wisdom.

A philosopher, in contrast, is a mentor of wisdom through both teaching and practice. In Athens, such a philosopher was Socrates, who asserted that the primary task of wisdom lies in discerning good from evil. For philosophy is the idea of perfect wisdom, pointing to the highest aim of human reason. The Greeks proclaimed that mere knowledge does not equate to wisdom, nor does omniscience impart wisdom.

Most would agree that while the 20th century far surpasses previous centuries in knowledge, we hold no advantages in wisdom. What is wisdom, and is it possible to learn it? Wisdom comprises a sense of proportion or measure and a certain understanding of the purpose of human life. It is necessary not only in societal affairs but also in personal life. If one pursues a supreme goal, knowing it is impossible to achieve—doubts arise regarding the wisdom of their actions. Thus, another conclusion emerges: specialized (applied) knowledge or technology bears little relation to wisdom.

The dignity of the philosopher lies in their role as a knower and teacher of wisdom. Knowledge and wisdom are not synonymous concepts. Therefore, science possesses intrinsic value only as an organ of wisdom. In this capacity, it is essential to wisdom. Wisdom devoid of science is merely a shadow of perfection, which we can never attain.

Building on Kant, we conclude that "the greatest and perhaps the only benefit of any philosophy of pure reason is negative: this philosophy serves not as an organ for expansion but as a discipline for determining boundaries, and instead of unveiling truth, its modest merit is to caution against errors."

This science can also be defined as the kind of knowledge and thinking about any subjects (physical, social) when considered from the perspective of the ultimate goal of history or the universe. The ultimate purpose of history is a part of human destiny: to realize oneself as a Human. To become a Human.

Thus, is humanity the subject of philosophy? The answer is both yes and no.

From this, Kant posited that "philosophy is the science of the relationship of any knowledge and any application of reason to the ultimate aim of human reason, to which, as the highest, all other aims are subordinated."

Philosophy may also be termed the science of the highest maxim of applying our reason. In Kant's reflections, we find the thought: "If there is a science truly necessary for humanity, it is the one I teach—namely, to appropriately occupy the place assigned to humanity in the world—and from which one can learn what it means to be human."

Any problems become philosophical when they fall under the purview of one issue—the ultimate meaning, the final purpose.

Why all this? Why the universe? Why does the "I" exist? These eternal questions arise precisely because there exists a being in the world that is not merely created but is constantly becoming and striving. Friedrich Nietzsche (1844-1900), another German philosopher, spoke of such a person: "Man is a rope, stretched between beast and overman—a rope over an abyss.

It is dangerous to walk on the rope, dangerous to go along it, dangerous to look back, and dangerous to tremble with fear and stop. The greatness of humanity lies in being a bridge, not a goal, and one can only love humanity for the fact that it is a transition and demise."