Download A History of Philosophy, Volume 7: Modern Philosophy: From by Frederick Copleston PDF

By Frederick Copleston

Conceived initially as a significant presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A historical past Of Philosophy has journeyed a long way past the modest objective of its writer to common acclaim because the most sensible background of philosophy in English.
Copleston, an Oxford Jesuit of significant erudition who as soon as tangled with A. J. Ayer in a fabled debate concerning the lifestyles of God and the potential for metaphysics, knew that seminary scholars have been fed a woefully insufficient nutrition of theses and proofs, and that their familiarity with so much of history's nice thinkers was once diminished to simplistic caricatures. Copleston got down to redress the inaccurate by way of writing a whole historical past of Western philosophy, one crackling with incident and highbrow pleasure -- and person who supplies complete position to every philosopher, proposing his idea in a superbly rounded demeanour and displaying his hyperlinks to those that went earlier than and to people who got here after him.
The results of Copleston's prodigious labors is a background of philosophy that's not going ever to be passed. proposal journal summed up the final contract between students and scholars alike whilst it reviewed Copleston's A historical past of Philosophy as "broad-minded and target, accomplished and scholarly, unified and good proportioned... we can't suggest [it] too highly."

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Extra resources for A History of Philosophy, Volume 7: Modern Philosophy: From the Post-Kantian Idealists to Marx, Kierkegaard, and Nietzsche

Example text

He can thus form the concepts of intelligence-in-itself and thing-in-itself. And two paths lie before him. Either he can try to explain experience (in the sense described in the last paragraph) as the product of intelligence-initself, that is, of creative thought. Or he can try to explain experience as the effect of the thing-in-itself. The first path is obviously that of idealism. The second is that of 'dogmatism'. And in the long run dogmatism spells materialism and determinism. If the thing, the object, is taken as the fundamental principle of explanation, intelligence will ultimately be reduced to a mere epiphenomenon.

But their enthusiasm was not shared by Fichte. Nor had he any sympathy with Novalis's dream of the restoration of a theocratic Catholic culture. His lectures were also directed against the philosophy of Nature which had 36 POST-KANTIAN IDEALIST SYSTEMS been developed b y Schelling, his former disciple. But these polemics are in a sense incidental to the general philosophy of history which is sketched in the lectures. Fichte's 'present age' represents one of the epochs in the development of man towards the goal of history described as the ordering of all human relations with freedom according to reason.

The totality lives in and through its particular manifestations, whether it is a question of the infinite totality, the Absolute, or of a relative totality such as the State. The spiritual affinity between the romantic and idealist movements is thus unquestionable. And it can be illustrated by many examples. For instance, when Hegel depicts art, religion and philosophy as concerned with the Absolute, though in different ways, we can see an affinity between his view and the ideas of F. Schlegel to which reference was made in the last paragraph.

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