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 goal of its writer to common acclaim because the most sensible heritage of philosophy in English.
Copleston, an Oxford Jesuit of large erudition who as soon as tangled with A. J. Ayer in a fabled debate in regards to the lifestyles of God and the potential for metaphysics, knew that seminary scholars have been fed a woefully insufficient diet of theses and proofs, and that their familiarity with so much of history's nice thinkers used to be reduced to simplistic caricatures. Copleston set out to redress the inaccurate by means of writing an entire historical past of Western philosophy, one crackling with incident and intellectual pleasure -- and one who offers full place to every philosopher, offering his proposal in a beautifully rounded demeanour and exhibiting his links to those that went sooner than and to those that came after him.
The results of Copleston's prodigious labors is a heritage of philosophy that's not likely ever to be passed. Thought journal summed up the overall contract between students and scholars alike whilst it reviewed Copleston's A historical past of Philosophy as "broad-minded and target, entire and scholarly, unified and good proportioned... we can't suggest [it] too highly."
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Additional resources for A History of Philosophy [Vol IX]
Further, the industrial class in, say, France has much more in common with the parallel class in England than it has with the French nobility. The rise of the industrial class therefore provides the basis for human solidarity and for overcoming national enmities. True, governments as they actually exist represent a prolongation of the old regime, a hangover, as one might express it, from an outmoded social structure. The transition however to a form of adminstration appropriate to the 1 The term 'physiologist' must obviously be understood in Saint-Simon's sense as referring to specialists in the science of man.
For it reveals to us the faculty of reason, which is reducible neither to sensation nor to will and which sees the necessary truth of certain basic principles, such as the principle of causality, that are implicitly recognized by common sense. Psychology therefore reveals the presence of three faculties in man, namely sensibility, will and reason. And philosophical problems fall into three corresponding groups, concerned respectively with the beautiful, the good and the true. To develop a philosophy of reality we have of course to go beyond the purely psychological sphere.
Reid's reply to Hume was not very well thought out. But one of the distinctions which he made was between Locke's simple ideas and Hume's impressions on the one hand and perception on the other. For Reid the former were not the positive data on which knowledge is grounded, but rather postulates arrived at through an analysis of what actually is given in experience, namely perception. Perception always carries with it a judgment or natural belief, about, for example, the existence of the thing perceived.
A History of Philosophy [Vol IX] by Frederick Copleston