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 advance of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A heritage 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 vast erudition who as soon as tangled with A. J. Ayer in a fabled debate in regards to the life 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 used to be decreased to simplistic caricatures. Copleston got down to redress the inaccurate through writing a whole background of Western philosophy, one crackling with incident and highbrow pleasure -- and one who offers complete position to every philosopher, offering his proposal in a superbly rounded demeanour and displaying his hyperlinks to those that went prior to 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 exceeded. 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 aim, accomplished and scholarly, unified and good proportioned... we can't suggest [it] too highly."

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

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Clearly, the more Hegel identifies the Absolute's knowledge of itself with man's knowledge of the Absolute, the more completely does he fulfil the demand of the idealist programme that philosophy should be represented as the self-reflection of absolute thought or reason. If the Absolute were a personal God, eternally enjoying perfect self-awareness quite independently of the human spirit, man's knowledge of God would be an outside view, so to speak. If, INTRODUCTION ii however, the Absolute is all reality, the Universe, interpreted as the self-unfolding of absolute thought which attains self-reflection in and through the human spirit, man's knowledge of the Absolute is the Absolute's knowledge of itself.

The typical romantic was inclined to conceive the infinite totality aesthetically, as an organic whole with which man felt himself to be one, the means of apprehending this unity being intuition and feeling rather than conceptual thought. For conceptual thought tends to fix and perpetuate defined limits and boundaries, whereas romanticism tends to dissolve limits and boundaries in the infinite flow of Life. In other words, romantic feeling for the infinite was not infrequently a feeling for the indefinite.

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 lectures were published in 1806. A t Erlangen Fichte lectured in 1805 On the Nature of the Scholar (Ueber das Wesen des Gelehrten). And in the winter of 1805-6 he gave a course of lectures at Berlin on The Way to the Blessed Life or The Doctrine of Religion (Die Anweisung zum seligen Leben, oderauch die Religionslehre).

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