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 a ways past the modest objective of its writer to common acclaim because the top heritage 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 for 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 used to be reduced to simplistic caricatures. Copleston set out to redress the inaccurate via writing a whole heritage of Western philosophy, one crackling with incident and intellectual pleasure -- and person who supplies full place to every philosopher, proposing his inspiration in a beautifully rounded demeanour and displaying his links to those that went sooner than and to those that came after him.
The results of Copleston's prodigious labors is a heritage of philosophy that's not likely ever to be exceeded. Thought journal summed up the final contract between students and scholars alike whilst it reviewed Copleston's A background 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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Extra info for A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche
242; M, I, p. 435. POST-KANTIAN IDEALIST SYSTEMS FICHTE (I) can never be actually achieved, but to which one can only approximate. '1 I t is; of course, the power of reason which enables the philosopher to apprehend the pure ego and to retrace, in transcendental reflection, its productive activity in the movement towards self~ consciousness. But we have seen that the intellectual intuition of the absolute ego is never unmixed with other elements. Not even the philosopher can achieve the ideal of what Fichte calls pure selfconsciousness.
448. • Ibid. POST -KANTIAN IDEALIST SYSTEMS FICHTE (I) Yet it would not be accurate to say that in actual fact Fichte's dialectic consists simply in the progressive determination or clarification of meanings. For he introduces by the way ideas which cannot be obtained through strict analysis of the initial proposition or propositions. For instance, in order to proceed from the second basic proposition to the third Fichte postulates a limiting activity on the part of the ego, though the idea of limitation cannot be obtained simply through logical analysis of either the first or the second proposition.
But the philosopher can inquire into the grounds of this criterion. And we have seen that Fichte offers a metaphysical explanation. 6. Conscience is thus the supreme judge in the practical moral life. But its dictates are not arbitrary and capricious. For the 'feeling' of which Fichte speaks is really the expression of our implicit awareness that a particular action falls inside or outside the series of actions which fulfil the fundamental impulse of the pure ego.
A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche by Frederick Copleston