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 some distance past the modest function of its writer to common acclaim because the most sensible heritage of philosophy in English.
Copleston, an Oxford Jesuit of tremendous erudition who as soon as tangled with A. J. Ayer in a fabled debate in regards to the life 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 such a lot of history's nice thinkers used to be reduced to simplistic caricatures. Copleston set out to redress the inaccurate via writing an entire heritage of Western philosophy, one crackling with incident and intellectual pleasure -- and person who offers full place to every philosopher, featuring his suggestion in a beautifully rounded demeanour and displaying his links to those that went ahead of and to those that 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 heritage 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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Extra resources for A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche
Hence the very nature of the absolute ego necessitates the positing of the non-ego by the productive imagination, that is, by the absolute ego in its 'real' activity. The matter can be expressed in this way. The absolute ego is to be conceived as activity; And this activity is fundamentally an infinite striving. But striving, according to Fichte, implies overcoming, and overcoming requires an obstacle to overcome. Hence the ego must posit the non-ego, Nature, as an obstacle to be overcome, as a check to be transcended.
Actions, caused by a will which is capable of exercising real causal activity. But the realization of this possibility demands an objective world in which the rational being can tend towards its goal through a series of particular actions. The natural world, the sphere of the non-ego, can thus be regarded as the material or instrument for the fulfilment of our duty, sensible things appearing as so many occasions for specifying the pure ought, We have already seen that according to Fichte the absolute ego posits the world as an obstacle or check which renders possIble the recoil of the ego onto itself in self-consciousness.
And the problem of the relation between the self as pure subject and other aspects of the self is one that cannot be evaded. But this does not alter the fact that a recognition of the transcendental ego is essential to an adequate phenomenology of consciousness. And in regard to this point Fichte shows a degree of insight which Hume lacked. But Fichte is not, of course, simply concerned with the phenomenology of consciousness, that is, with a descriptive analysis of consciousness. He is concerned also with developing a system of idealist metaphysics.
A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche by Frederick Copleston