By Frederick Copleston
Conceived initially as a significant presentation of the advance of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A background Of Philosophy has journeyed a ways past the modest function of its writer to common acclaim because the top historical past of philosophy in English.
Copleston, an Oxford Jesuit of mammoth erudition who as soon as tangled with A. J. Ayer in a fabled debate concerning 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 was once lowered to simplistic caricatures. Copleston got down to redress the inaccurate through writing an entire historical past of Western philosophy, one crackling with incident and highbrow pleasure -- and one who supplies complete position to every philosopher, featuring his proposal in a superbly rounded demeanour and displaying his hyperlinks to people who went earlier than 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 handed. idea journal summed up the overall contract between students and scholars alike while it reviewed Copleston's A heritage of Philosophy as "broad-minded and goal, entire 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 background Of Philosophy has journeyed some distance past the modest objective of its writer to common acclaim because the top historical past of philosophy in English.
Copleston, an Oxford Jesuit of monstrous 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 was once lowered to simplistic caricatures. Copleston got down to redress the incorrect through writing a whole background of Western philosophy, one crackling with incident and highbrow pleasure -- and person who provides complete position to every philosopher, offering his suggestion in a superbly rounded demeanour and exhibiting his hyperlinks to those that went earlier than 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. notion journal summed up the overall contract between students and scholars alike whilst it reviewed Copleston's A historical past of Philosophy as "broad-minded and goal, complete and scholarly, unified and good proportioned. .. we won't suggest [it] too hugely. "
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Extra resources for A History of Philosophy, Volume 8: Modern Philosophy: Empiricism, Idealism, and Pragmatism in Britain and America
1 Mill's first point is that happiness is universally recognized to be a good. '2 This remark implies an acceptance of Bentham's analysis of such terms as 'community' and 'common interest'. Mill then goes on to argue that happiness is not merely a good but the good: it is the one ultimate end which all desire and seek. True, it can be objected that some people seek virtue or money or fame for its own sake, and that such things cannot properly be described as happiness. But the fact that such things can be sought for their own sakes is explicable in terms of the association of ideas.
If Mackintosh had expounded an ethical theory quite different from that of the Benthamites, the Kantian ethics for example, Mill would presumably not have been so indignant. As it was, Mackintosh's crime in Mill's eyes was to have adulterated the pure milk of Benthamism by adding to it the moral sense theory, derived from Hutcheson and to a certain extent from the Scottish School, a theory which Bentham had decisively rejected. Although Mackintosh accepted utility as the criterion for 1 Analysis of the Phenomena of the Human Mind, n, p.
At the same time he also emphasizes the fact that social feeling has its root in human nature itself, and that 'to those who have it, it possesses all the characters of a natural feeling. It does not present itself to their minds as a superstition of education, or a law despotically imposed by the power of society, but as an attitude which it would not be well for them to be without. ' 8 Once again, therefore, we receive the impression that Mill is working away from Benthamism to an ethics based on a more adequate view of the human person.