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

By Frederick Copleston

Conceived initially as a major 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 mammoth erudition who as soon as tangled with A. J. Ayer in a fabled debate concerning the lifestyles of God and the potential of metaphysics, knew that seminary scholars have been fed a woefully insufficient vitamin of theses and proofs, and that their familiarity with such a lot of history's nice thinkers used to be lowered to simplistic caricatures. Copleston got down to redress the incorrect by way of writing an entire historical past of Western philosophy, one crackling with incident and highbrow pleasure -- and person who supplies complete position to every philosopher, proposing his proposal in a fantastically rounded demeanour and exhibiting his hyperlinks to people who went sooner than and to people who got here after him.
The results of Copleston's prodigious labors is a historical past of philosophy that's not going ever to be passed. notion 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 info for A History of Philosophy, Volume 7: Modern Philosophy: From the Post-Kantian Idealists to Marx, Kierkegaard, and Nietzsche

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Hence the identification of being and thought is never actually achieved. 7. Another aspect of the divergences from the natural pattern of post-Kantian idealism can be expressed in this way. F. H. Bradley, the English absolute idealist, maintained that the concept of God inevitably passes into the concept of the Absolute. T h a t is to say, if the mind tries to think the infinite in a consistent manner, it must in the end acknowledge that the infinite cannot be anything else but the universe of being, reality as a whole, the totality.

Indeed, Fichte takes geometry as an example of a science. But it is, of course, a particular science, whereas philosophy is for Fichte the science of science, that is, the knowledge of knowledge or doctrine of knowledge (Wissenschaftslehre). In other words, philosophy is the basic science. Hence the fundamental proposition of philosophy must be indemonstrable and self-evidently true. ' 2 For if its fundamental proposition were demonstrable in another science, philosophy would not be the basic science.

And in this case the whole pattern of idealism, as suggested b y the initial transformation of K a n t ' s philosophy, is changed. For this transformation inevitably suggests the picture of an activity of infinite thought which produces or creates the objective world, whereas the picture described above is simply the picture of the actual world of experience interpreted as a teleological process. The telos or goal of the process is indeed depicted as the world's self-reflection in and through the human mind.

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