A History of Philosophy: Maine de Biran to Sartre

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Paulist Press, 1946 - 504 էջ
V. 1. pt. 1-2. Greece and Rome.--v. 2. Medieval philosophy. pt. 1. Augustine to Bonaventure. pt. 2. Albert the Great to Duns Scotus.--v. 3. Late Mediaeval and Renaissance Philosophy. pt. 1. Ockham to the Speculative Mystics. pt. 2 The revival of Platonism to Suárez.--v. 4. Modern Philosophy. Descartes to Leibnitz.--v. 5. Modern Philosophy - The British Philosophers. pt. 1 . Hobbes to Paley. pt. 2. Berkeley to Hume.--v. 6. The modern Philosophy. pt. 1. The French Enlightenment to Kant. pt. 2. Kant.--v. 7. Modern Philosophy. pt. 1. Fichte to Hegel. pt. 2. Schopenhauer to Nietzsche.--v. 8. Modern Philosophy -Bentham to Russell. pt. 1. British Empiricism and the Idealist Movement in Great Britain. pt. 2. Idealism in America, The Pragmatist Movement, The revolt against Idealism.--v. 9. Modern Philosophy - Maine de Biran to Sartre. pt. 1. The Revolution to Henri Bergson. pt. 2. Bergson to Sartre.

From inside the book

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Բովանդակություն

FROM THE REVOLUTION TO AUGUSTE COMTE
1
THE IDEOLOGISTS AND MAINE DE BIRAN
19
ECLECTICISM
37
SOCIAL PHILOSOPHY IN FRANCE
51
AUGUSTE COMTE
74
FROM AUGUSTE COMTE TO HENRI BERGSON
99
NEOCRITICISM AND IDEALISM
132
THE SPIRITUALIST MOVEMENT
155
THOMISM IN FRANCE
250
PHILOSOPHY OF SCIENCE
271
PHILOSOPHY OF VALUES METAPHYSICS PERSONALISM
293
TWO RELIGIOUS THINKERS
318
THE EXISTENTIALISM OF SARTRE 1
340
THE EXISTENTIALISM OF SARTRE 2
368
THE PHENOMENOLOGY OF MERLEAUPONTY
390
A SHORT BIBLIOGRAPHY
419

HENRI BERGSON 1
178
HENRI BERGSON 2
202
FROM BERGSON TO SARTRE
216

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Common terms and phrases

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Էջ 127 - A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden — beliefs and practices which unite into one single moral community called a Church, all those who adhere to them.
Էջ 331 - The characteristic feature of our age seems to me to be what might be called the misplacement of the idea of function, taking function in its current sense, which includes both the vital and the social functions. The individual tends to appear both to himself and to others as an agglomeration of functions.
Էջ 210 - It is a defensive reaction of nature against what might be depressing for the individual, and dissolvent for society, in the exercise of intelligence.
Էջ 127 - But one must know how to go underneath the symbol to the reality which it represents and which gives it its meaning.
Էջ 275 - A physical theory is not an explanation. It is a system of mathematical propositions, deduced from a small number of principles, which aim to represent as simply, as completely, and as exactly as possible a set of experimental laws.
Էջ 404 - Perceptual behavior emerges from these relations to a situation and to an environment which are not the workings of a pure, knowing subject. In my work on the Phenomenology of Perception we are no longer present at the emergence of perceptual behaviors; rather we install ourselves in them in order to pursue the analysis of this exceptional relation between the subject and its body and its world.
Էջ 192 - ... be perceived coincides with our body, that is to say again, that our body is the object to be perceived. Then it is no longer virtual action, but real action, that this specialized perception will express, and this is exactly what affection is. Our sensations are, then, to our perceptions that which the real action of our body is to its possible, or virtual, action.
Էջ 127 - a religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden — beliefs and practices which unite into one single moral community, called a Church, all those who adhere...
Էջ 396 - From the moment that man submits God to moral judgment, he kills Him in his own heart. And then what is the basis of morality? God is denied in the name of justice, but can the idea of justice be understood without the idea of God?
Էջ 128 - In reality, then, there are no religions which are false. All are true in their own fashion; all answer, though in different ways, to the given conditions of human existence.

Վկայակոչումներ այս գրքի մասին

Հեղինակի մասին (1946)

Born in Taunton, England, Frederick Copleston received his M.A. from Oxford University and his Ph.D. from the Pontifical Gregorian University in Rome. He entered the Society of Jesus in 1930 and became an ordained priest in 1937. Throughout his academic career, he remained committed to his Roman Catholic faith, apparent in his writing and his treatment of philosophical issues. Focusing primarily on the history of philosophy, Copleston taught at various universities in England, Italy, and the United States. His published work includes individual volumes on such major philosophers as Friedrich Nietzsche and Arthur Schopenhauer. He also has written books devoted to particular movements, including logical positivism and existentialism, and has written on particular issues, including the relation of religion to philosophy and the relation of philosophy to culture. Sometimes he has concentrated his attention on specific geographical or social regions; his Philosophy in Russia (1988) reflects this latter approach. Not only has Copleston published numerous monographs, but also his writing has been excerpted and collected in everything from texts of introductory readings to volumes of essays about specialized, technical philosophical issues. Earlier in his career, Copleston sometimes found himself pitted in popular public debates against a famous advocate of atheism, Bertrand Russell. Among beginning philosophers and veterans alike, however, Copleston's most important academic contribution will remain his nine-volume History of Philosophy (1946--74). In his attempt to span the full sweep of Western philosophical development, Copleston starts with the pre-Socratics. In each volume, he devotes several hundred pages to a particular epoch in the history of Western philosophy, explaining dominant, representative figures as well as significant movements and covering each period and line of thought. Generally, Copleston tries to reproduce the actual pattern of argument expressed in the writings of major philosophical figures, offering critical insights throughout the course of his exposition. Copleston's final volume brings his coverage of Western philosophy up through the writings of Jean-Paul Sartre. Copleston's discussions are fair, balanced, and faithful to the original text. His interpretations provide a standard, mainstream understanding of the growth of Western philosophy. Because his understanding of the history of philosophy has been so widely respected for so long, even more advanced philosophers often find themselves checking their grasp of major figures or movements by reference to Copleston's work.

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