By Frederick Copleston
Conceived initially as a major presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A heritage Of Philosophy has journeyed a long way past the modest function of its writer to common acclaim because the most sensible background of philosophy in English.
Copleston, an Oxford Jesuit of large 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 vitamin of theses and proofs, and that their familiarity with such a lot of history's nice thinkers used to be decreased to simplistic caricatures. Copleston got down to redress the incorrect through writing an entire heritage of Western philosophy, one crackling with incident and highbrow pleasure -- and person who offers complete position to every philosopher, proposing his notion in a fantastically rounded demeanour and displaying his hyperlinks to those that went ahead of and to people who got here after him.
The results of Copleston's prodigious labors is a historical past of philosophy that's not likely ever to be passed. concept journal summed up the overall contract between students and scholars alike whilst it reviewed Copleston's A background of Philosophy as "broad-minded and aim, finished 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
It is only the philosopher who is reflectively aware of it, for the simple reason that transcendental reflection, by which the attention is reflected onto the pure ego, is a philosophical act. But this reflection is directed, so to speak, to ordinary consciousness, not to a privileged mystical experience. Hence, if the philosopher wishes to convince anyone of the reality of this intuition, he can only draw the man's attention to the data of consciousness and invite him to reflect for himself. He cannot show the man the intuition existing in a pure state, unmixed with any component elements; for it does not exist in this state.
And in this case there is nothing behind the Universe, as it were, no thought or reason which expresses itself in Nature and human history in the way that an efficient cause expresses itself in its effect. Thought is teleologically prior, in the sense that man's knowledge of the world-process is represented as the goal of the process and as giving it its significance. B u t that which is actually or historically prior is Being in the form of objective Nature. 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.
FICHTE (i) 37 2. Fichte's initial conception of philosophy has little in common with the romantic idea of the kinship between it and poetry. Philosophy is, or at least ought to be, a science. In the first place, that is to say, it should be a body of propositions which form a systematic whole of such a kind that each proposition occupies its proper place in a logical order. And in the second there must be a fundamental or logically prior proposition. 'Every science must have a fundamental proposition [Grundsatz], .