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 goal of its writer to common acclaim because the top historical past of philosophy in English.
Copleston, an Oxford Jesuit of giant 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 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 means of writing a whole historical past of Western philosophy, one crackling with incident and intellectual pleasure -- and person who offers full place to every philosopher, proposing his inspiration in a beautifully rounded demeanour and exhibiting his links to those that went ahead of and to those that came after him.
The results of Copleston's prodigious labors is a historical past of philosophy that's not going ever to be passed. 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, accomplished and scholarly, unified and good proportioned... we won't suggest [it] too highly."
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Additional info for A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche
Similarly, what Fichte calls the formal axiom of opposition, Not-A not = A, is used to arrive at the second basic proposition. n oppositing to A. And this oppositing takes place only in and through the ego. At the same time the formal axiom of opposition is said to be grounded in the second proposition of philosophy which affirms the ego's oppositing to itself of the nonego in general. Again, the logical proposition which Fichte calls the axiom of the ground or of sufficient reason, A in part = -A, and 1 We have noted Fiehte's frank admission that no purely theoretical deduction of the second basic proposition is possible.
And he even finds a prefiguring of the categorical imperative on the level of physical longing (Sehnen) and desire. In his ethics he has, of course, to allow for the fact that there may be, and often is, a conflict between the voice of duty and the claims of sensual desire. But he tries to resolve the problem within the framework of a unified view of the ego's activity in general. II. From one point of view Fichte's deduction of consciousness can be regarded as a systematic exhibition of the conditions of consciousness as we know it.
One can say, therefore, that Fichte makes a resolute attempt to exhibit the unity of human nature and to show that there is continuity between the life of man as a natural organism and the life of man as spiritual subject of consciousness. At the same time the influence of the Kantian formalism is strongly marked. And it shows itself clearly in Fichte's account of the supreme principle of morality. 4. l But it is the ego as subject, as intelligence, which thinks itself as object. And when it thinks itself as a tendency to self-activity for the sake of self-activity, it necessarily thinks itself as free, as able to realize absolute self-activity, as a power of self-determination.
A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche by Frederick Copleston