By Frederick Copleston
Conceived initially as a significant presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A heritage Of Philosophy has journeyed some distance past the modest objective of its writer to common acclaim because the most sensible heritage of philosophy in English.
Copleston, an Oxford Jesuit of great erudition who as soon as tangled with A. J. Ayer in a fabled debate in regards to the life of God and the potential of 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 was once reduced to simplistic caricatures. Copleston set out to redress the incorrect by way of writing a whole historical past of Western philosophy, one crackling with incident and intellectual pleasure -- and one who supplies full place to every philosopher, offering his concept in a beautifully rounded demeanour and displaying his links to those that went sooner than and to those that came after him.
The results of Copleston's prodigious labors is a historical past of philosophy that's not likely ever to be exceeded. Thought 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 goal, 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 [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche
VI. pp. 25(H)o, • This is given in the Basis of the Entire Theory of Science, A more detailed analysis of some of the stages is given in the Outline of the Essence of th, Theory oJ Sci,nce. 1 FICHTE (I) 53 ego but definite and distinct objects. And if there are to be distinguishable objects, there must be a common sphere in which and in relation to which objects mutually exclude one another. Hence the power of imagination produces space, extended, continuous and indefinitely divisible, as a form of intuition.
Here lies the ground of all reality. Only through the relation of feeling to the ego ... '1 Belief in reality is based ultimately on feeling, not on any theoretical argument. Now, the feeling of impulse as force represents a rudimentary grade of reflection. For the ego is itself the impulse which is felt. Hence the feeling is self-feeling. And in successive sections of the practical deduction of consciousness Fichte traces the development of this reflection. We see, for instance, impulse or drive as such becoming more determinate in the form of distinct impulses and desires, and we see the development in the ego of distinct feelings of satisfaction.
F, IV, p. ~16. 6I POST-KANTIAN IDEALIST SYSTEMS FICHTE (2) extent Kant's distinction between the phenomenal and noumenal aspects of man is justified. At the same time Fichte insists that this distinction is not ultimate. For instance, the natural impulse which aims at satisfaction and the spiritual impulse which aims at complete freedom and independence are from the transcendental or phenomenal point of view one impulse. It is a great mistake to suppose that man as an organized product of Nature is the sphere of mere mechanism.