By Frederick Copleston
Conceived initially as a significant presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A background Of Philosophy has journeyed a long way past the modest function of its writer to common acclaim because the top background of philosophy in English.
Copleston, an Oxford Jesuit of enormous erudition who as soon as tangled with A. J. Ayer in a fabled debate concerning the lifestyles of God and the opportunity 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 inaccurate by way of writing a whole background of Western philosophy, one crackling with incident and intellectual pleasure -- and one who supplies full place to every philosopher, providing his idea in a beautifully rounded demeanour and displaying his links to those that went ahead of and to people who came after him.
The results of Copleston's prodigious labors is a heritage of philosophy that's not going ever to be exceeded. Thought journal summed up the overall contract between students and scholars alike while it reviewed Copleston's A historical past of Philosophy as "broad-minded and goal, finished and scholarly, unified and good proportioned... we can't suggest [it] too highly."
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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 ways past the modest objective of its writer to common acclaim because the top background of philosophy in English. Copleston, an Oxford Jesuit of mammoth erudition who as soon as tangled with A.
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Additional resources for A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche
Further, if the comment is made that the doctrine of rights can be regarded as applied ethics, in the sense that it is deducible as an application of the moral law, Fichte refuses to admit the truth of this contention. The fact that I have a right does not necessarily mean that I am under an obligation to exercise it. And the common good may demand on occasion a curtailment of or limitation on the exercise of rights. But the moral law is categorical: it simply says, 'Do this' or 'Do not do that'.
What is asserted is a necessary relation between A and itself. If there is an A, it is necessarily self-identical. And this necessary relation between A as subject and A as predicate is referred to by Fichte as X. This judgment is asserted or posited only in and through the I or ego. Thus the existence of the ego is affirmed in its activity of judging, even if no value has been assigned to A. 'l In affirming the principle of identity the ego affirms or posits itself as self-identical. While, therefore, the formal principle of identity is used by Fichte as a means or device for arriving at the first basic proposition of philosophy, the principle of identity is not itself this proposition.
Happily, Fichte answers the question in explicit terms. At the beginning of the practical deduction of consciousness he draws attention to an apparent contradiction. On the one hand the ego as intelligence is dependent on the non-ego. On the other hand the ego is said to determine the non-ego and must thus be independent of it. The contradiction is resolved (that is, shown to be only apparent) when we understand that the absolute ego determines immediately the non-ego which enters into representation (das ~orzu~tellende N icht-I ch), whereas it determines the ego as mtelhgence (the ego as representing, das vorstellende I ch) mediately that is, by means of the non-ego.
A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche by Frederick Copleston
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