By Frederick Copleston
Conceived initially as a significant presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A historical past Of Philosophy has journeyed a ways past the modest objective of its writer to common acclaim because the most sensible historical past of philosophy in English.
Copleston, an Oxford Jesuit of massive 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 was once reduced to simplistic caricatures. Copleston set out to redress the inaccurate by means of writing an entire historical past 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 exhibiting his links to those that went prior to and to those that came after him.
The results of Copleston's prodigious labors is a historical past of philosophy that's not going ever to be exceeded. Thought journal summed up the final contract between students and scholars alike while it reviewed Copleston's A heritage of Philosophy as "broad-minded and goal, complete 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
To this 60 1 F, IV, p. 122; M, II, p. 516. 1 I F, IV, p. 13; M, II, p. 407. F, IV, p. ~16. 6I POST-KANTIAN IDEALIST SYSTEMS FICHTE (2) extent Kant's distinction between the phenomenal and noumenal aspects of man is justified. At the same time Fichte insists that this distinction is not ultimate. For instance, the natural impulse which aims at satisfaction and the spiritual impulse which aims at complete freedom and independence are from the transcendental or phenomenal point of view one impulse.
IN the section on Fichte's life and writings we saw that he published the Basis of Natural Right in 1796, two years before the publication of The System of Ethics. In his opinion the theory of rights and of political society could be, and ought to be, deduced independently of the deduction of the principles of morality. This does not mean that Fichte thought of the two branches of philosophy as having no connection at all with each other. For one thing the two deductions possess a common root in the concept of the self as striving and as free activity.
For he asserted that we are conscious of a categorical imperative; and if he had considered the matter thoroughly, he should have seen that this consciousness involves the intellectual intuition of the pure ego as activity. Indeed, Fichte goes on to suggest a specifically moral approach to the topic. 'In the consciousness of this law ... is grounded the intuition of self-activity and freedom .... It is only through the medium of the moral law that I apprehend myself. And if I apprehend myself in this way, I necessarily apprehend myself as self-active ...