What is your philosophy in life

Expectations create pain. Don't bother to live with it. Live what you think is right. Wake up each morning and decide a new philosophy of the day. One day you can vow to be kind to all living creatures, the next you can decide that nothing matters except for money, etc., etc. You may eventually end up in a mental ward, but a least it keeps things interesting. Do what makes you happy and nothing else Strive to make others happy

If you follow your bliss, everything else will fall into place Smile and be kind, live and let others live, be the change you want to see in this world The war has already been won. Fall in love like the first time. Be yourself, don’t die a copy. Take care of the ones you love.Take care of your body, you need it for a while. Relax. Follow your dreams and keep your passion. Relax into life, everything comes in its own good time.
Be positive.

Existentialism

Existentialism is the philosophical and cultural movement which holds that the starting point of philosophical thinking must be the experiences of the individual. Moral and scientific thinking together do not suffice to understand human existence, so a further set of categories, governed by a norm[clarification needed] of "authenticity", is necessary to understand human existence. ("Authenticity", in the context of existentialism, is being true to one's own personality, spirit or character.)
Existentialism began in the mid-19th century as a reaction against the then-dominant systematic philosophies, such as those developed by Hegel and Kant. Søren Kierkegaard, generally considered to be the first existentialist philosopher, posited that it is the individual who is solely responsible for giving meaning to life and for living life passionately and sincerely ("authentically"). Existentialism became popular in the years following World War II and influenced a range of disciplines besides philosophy, including theology, drama, art, literature and psychology.
Existentialists generally regard traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience. Scholars generally consider the views of existentialist philosophers to be profoundly different from one another relative to those of other philosophies Criticisms of existentialist philosophers include the assertions that they confuse their use of terminology and contradict themselves.

Utilitarianism and Marxism

Utilitarianism is a theory in normative ethics holding that the proper course of action is the one that maximizes overall happiness. It is now generally taken to be a form of consequentialism, although when Anscombe first introduced that term it was to distinguish between "old-fashioned Utilitarianism" and consequentialism.According to utilitarianism the moral worth of an action is determined only by its resulting outcome although there is debate over how much consideration should be given to actual consequences, foreseen consequences and intended consequences. Two influential contributors to this theory are Jeremy Bentham and John Stuart Mill. In A Fragment on Government Bentham says ‘it is the greatest happiness of the greatest number that is the measure of right and wrong’ and describes this as a fundamental axiom. In An Introduction to the Principles of Morals and Legislation he talks of ‘the principle of utility’ but later prefers “the greatest happiness principle".
Utilitarianism can be characterized as a quantitative and reductionist approach to ethics. It is a type of naturalism. It can be contrasted with deontological ethics, which does not regard the consequences of an act as a determinant of its moral worth; virtue ethics,which primarily focuses on acts and habits leading to happiness; pragmatic ethics; as well as with ethical egoism and other varieties of consequentialism.
Utilitarianism has often been considered the natural ethic of a democracy operating by simple majority without protection of individual rights.


Marxism is an economic and sociopolitical worldview and method of socioeconomic inquiry based upon a materialist interpretation of historical development, a dialectical view of social change, and an analysis of class-relations within society and their application in the analysis and critique of the development of capitalism. In the mid-to-late 19th century, the intellectual development of Marxism was pioneered by two German philosophers, Karl Marx and Friedrich Engels. Marxist analyses and methodologies have influenced multiple political ideologies and social movements throughout history. Marxism encompasses an economic theory, a sociological theory, a philosophical method and a revolutionary view of social change. There is no one definitive Marxist theory; Marxist analysis has been applied to a variety of different subjects and has been modified during the course of its development so that there are multiple Marxist theories.
Marxism is based on a materialist understanding of societal development, taking at its starting point the necessary economic activities required by human society to provide for its material needs. The form of economic organization, or mode of production, is understood to be the basis from which the majority of other social phenomena — including social relations, political and legal systems, morality and ideology — arise (or at the least by which they are greatly influenced). These social relations form the superstructure, for which the economic system forms the base. As the forces of production (most notably technology) improve, existing forms of social organization become inefficient and stifle further progress. These inefficiencies manifest themselves as social contradictions in the form of class struggle.
According to Marxist analysis, class conflict within capitalism arises due to intensifying contradictions between highly-productive mechanized and socialized production performed by the proletariat, and private ownership and private appropriation of the surplus product in the form of surplus value (profit) by a small minority of private owners called the bourgeoisie. As the contradiction becomes apparent to the proletariat, social unrest between the two antagonistic classes intensifies, culminating in a social revolution. The eventual long-term outcome of this revolution would be the establishment of socialism - a socioeconomic system based on cooperative ownership of the means of production, distribution based on one's contribution, and production organized directly for use. Karl Marx hypothesized that, as the productive forces and technology continued to advance, socialism would eventually give way to a communist stage of social development. Communism would be a classless, stateless, moneyless society based on common ownership and the principle of "From each according to his ability, to each according to his needs".
Marxism has developed into different branches and schools of thought. Different schools place a greater emphasis on certain aspects of Classical Marxism while de-emphasizing or rejecting other aspects of Marxism, sometimes combining Marxist analysis with non-Marxian concepts. Some variants of Marxism primarily focus on one aspect of Marxism as the determining force in social development - such as the mode of production, class, power-relationships or property ownership - while arguing other aspects are less important or current research makes them irrelevant. Despite sharing similar premises, different schools of Marxism might reach contradictory conclusions from each other. For example, different Marxian economists have contradictory explanations of economic crisis and different predictions for the outcome of such crises. Furthermore, different variants of Marxism apply Marxist analysis to study different aspects of society (e.g.: mass culture, economic crises, or Feminism).
These theoretical differences have led various socialist and communist parties and political movements to embrace different political strategies for attaining socialism, advocate different programs and policies. One example of this is the division between revolutionary socialists and reformists that emerged in the German Social Democratic Party during the early 20th century.
Marxist understandings of history and of society have been adopted by academics in the disciplines of archaeology and anthropology, media studies, political science, theater, history, sociological theory, art history and art theory, cultural studies, education, economics, geography, literary criticism, aesthetics, critical psychology, and philosophy.

Skepticism

In philosophical skepticism, pyrrhonism is a position that refrains from making truth claims. A philosophical skeptic does not claim that truth is impossible (which would be a truth claim), instead it recommends "suspending belief". The label is commonly used to describe other philosophies which appear similar to philosophical skepticism, such as academic skepticism, an ancient variant of Platonism that claimed knowledge of truth was impossible. Empiricism is a closely related, but not identical, position to philosophical skepticism. Empiricists see empiricism as a pragmatic compromise between philosophical skepticism and nomothetic science; philosophical skepticism is in turn sometimes referred to as "radical empiricism."
Philosophical skepticism originated in ancient Greek philosophy.[8] The Greek Sophists of the 5th century BC were for the most part skeptics. Pyrrhonism was a school of skepticism founded by Aenesidemus in the first century BC and recorded by Sextus Empiricus in the late 2nd century or early 3rd century AD. One of its first proponents was Pyrrho of Elis (c. 360-275 B.C.), who traveled and studied as far as India and propounded the adoption of "practical" skepticism. Subsequently, in the "New Academy" Arcesilaus (c. 315-241 B.C.) and Carneades (c. 213-129 B.C.) developed more theoretical perspectives, by which conceptions of absolute truth and falsity were refuted as uncertain. Carneades criticized the views of the Dogmatists, especially supporters of Stoicism, asserting that absolute certainty of knowledge is impossible. Sextus Empiricus (c. A.D. 200), the main authority for Greek skepticism, developed the position further, incorporating aspects of empiricism into the basis for asserting knowledge.
Greek skeptics criticized the Stoics, accusing them of dogmatism. For the skeptics, the logical mode of argument was untenable, as it relied on propositions which could not be said to be either true or false without relying on further propositions. This was the regress argument, whereby every proposition must rely on other propositions in order to maintain its validity (see the five tropes of Agrippa the Sceptic). In addition, the skeptics argued that two propositions could not rely on each other, as this would create a circular argument (as p implies q and q implies p). For the skeptics, such logic was thus an inadequate measure of truth and could create as many problems as it claimed to have solved. Truth was not, however, necessarily unobtainable, but rather an idea which did not yet exist in a pure form. Although skepticism was accused of denying the possibility of truth, in fact it appears to have mainly been a critical school which merely claimed that logicians had not discovered truth.
In Islamic philosophy, skepticism was established by Al-Ghazali (1058–1111), known in the West as "Algazel", as part of the orthodox Ash'ari school of Islamic theology, whose method of skepticism shares many similarities with Descartes' method.
René Descartes is credited for developing a global skepticism as a thought experiment in his attempt to find absolute certainty on which to base the foundation of his philosophy. Descartes discussed skeptical arguments from dreaming and radical deception. David Hume has also been described as a global skeptic. However, Descartes was not ostensibly a skeptic and developed his theory of an absolute certainty to disprove other skeptics who argued that there is no certainty.
Pierre Le Morvan (2011) has distinguished between three broad philosophical approaches to skepticism. The first he calls the "Foil Approach." According to the latter, skepticism is treated as a problem to be solved, or challenge to be met, or threat to be parried; skepticism's value on this view, insofar as it is deemed to have one, accrues from its role as a foil contrastively illuminating what is required for knowledge and justified belief. The second he calls the "Bypass Approach" according to which skepticism is bypassed as a central concern of epistemology. Le Morvan advocates a third approach—he dubs it the "Health Approach"--that explores when skepticism is healthy and when it is not, or when it is virtuous and when it is vicious.

David Hume

was a Scottish philosopher, historian, economist, and essayist, known especially for his philosophical empiricism and skepticism. He was one of the most important figures in the history of Western philosophy and the Scottish Enlightenment. Hume is often grouped with John Locke, George Berkeley, and a handful of others as a British Empiricist.
Beginning with his A Treatise of Human Nature (1739), Hume strove to create a total naturalistic "science of man" that examined the psychological basis of human nature. In stark opposition to the rationalists who preceded him, most notably Descartes, he concluded that desire rather than reason governed human behavior, saying: "Reason is, and ought only to be the slave of the passions." A prominent figure in the sceptical philosophical tradition and a strong empiricist, he argued against the existence of innate ideas, concluding instead that humans have knowledge only of things they directly experience. Thus he divides perceptions between strong and lively "impressions" or direct sensations and fainter "ideas", which are copied from impressions. He developed the position that mental behaviour is governed by "custom", that is acquired ability; our use of induction, for example, is justified only by our idea of the "constant conjunction" of causes and effects. Without direct impressions of a metaphysical "self", he concluded that humans have no actual conception of the self, only of a bundle of sensations associated with the self.
Hume advocated a compatibilist theory of free will that proved extremely influential on subsequent moral philosophy. He was also a sentimentalist who held that ethics are based on feelings rather than abstract moral principles. Hume also examined the normative is–ought problem. He held notoriously ambiguous views of Christianity, but famously challenged the argument from design in his Dialogues Concerning Natural Religion (1777).
Kant credited Hume with waking him up from his "dogmatic slumbers" and Hume has proved extremely influential on subsequent philosophy, especially on utilitarianism, logical positivism, William James, philosophy of science, early analytic philosophy, cognitive philosophy, and other movements and thinkers. The philosopher Jerry Fodor proclaimed Hume's Treatise "the founding document of cognitive science". Also famous as a prose stylist, Hume pioneered the essay as a literary genre and engaged with contemporary intellectual luminaries such as Jean-Jacques Rousseau, Adam Smith (who acknowledged Hume's influence on his economics and political philosophy), James Boswell, Joseph Butler, and Thomas Reid.