By Frederick Copleston
Conceived initially as a major presentation of the advance 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 most sensible heritage of philosophy in English.
Copleston, an Oxford Jesuit of huge erudition who as soon as tangled with A. J. Ayer in a fabled debate in regards to the lifestyles of God and the opportunity of 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 used to be diminished to simplistic caricatures. Copleston got down to redress the incorrect by way of writing an entire heritage of Western philosophy, one crackling with incident and highbrow pleasure -- and person who supplies complete position to every philosopher, offering his inspiration in a fantastically rounded demeanour and displaying his hyperlinks to those that went sooner than and to those that got here after him.
The results of Copleston's prodigious labors is a background of philosophy that's not going ever to be passed. concept 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, finished and scholarly, unified and good proportioned... we won't suggest [it] too highly."
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Additional resources for A History of Philosophy, Volume 8: Modern Philosophy: Empiricism, Idealism, and Pragmatism in Britain and America
Analysis, 1, p. 52. BRITISH EMPIRICISM 22 phenomena. But it is worth while drawing attention to the way in which he deals with reflection, which was described by Locke as the notice which the mind takes of its own operations. The mind is identified with the stream of consciousness. And consciousness means having sensations and ideas. As, therefore, 'reflection is nothing but consciousness',1 to reflect on an idea is the same thing as to have it. There is no room for any additional factor. Commenting on his father's theory J.
On the other hand the principle of utility, the greatest happiness principle, might well be used to justify a very considerable amount of legislation and State control with a view to the common good or happiness. But, as we have seen, the principle of individuality is itself grounded on the principle of utility. And the idea of preventing the individual from injuring others can be interpreted in such a way as to justify a good deal of State 'interference' with the individual's conduct. Education is a case in point.
10a. » Ibid. 42 BRITISH EMPIRICISM the community. 1 Hence the State should prevent them from injuring others in this way. And if the parents are genuinely unable to pay for their children's education, the State should come to their aid. On occasion Mill's interpretation of the principle of preventing the individual from injuring others is astonishingly broad. Thus in the essay On Liberty he remarks that in a country in which the population is or threatens to become so great that wages are reduced through superabundant labour, with the consequence that parents are unable to support their children, a law to forbid marriages unless the parties could show that they had the means of supporting a family would not exceed the legitimate power of the State.
A History of Philosophy, Volume 8: Modern Philosophy: Empiricism, Idealism, and Pragmatism in Britain and America by Frederick Copleston