By Frederick Copleston
Conceived initially as a major presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A heritage Of Philosophy has journeyed a long way past the modest objective of its writer to common acclaim because the most sensible heritage 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 life of God and the potential of metaphysics, knew that seminary scholars have been fed a woefully insufficient diet of theses and proofs, and that their familiarity with so much of history's nice thinkers was once reduced to simplistic caricatures. Copleston set out to redress the inaccurate by way of writing a whole historical past of Western philosophy, one crackling with incident and intellectual pleasure -- and one who supplies full place to every philosopher, featuring his idea 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 handed. 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 target, accomplished and scholarly, unified and good proportioned... we can't suggest [it] too highly."
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Extra info for A History of Philosophy [Vol VII] : modern philosophy : from the post-Kantian idealists to Marx, Kierkegaard, and Nietzsche
And this unlimited non-ego is opposited to the ego within the ego. For we are engaged in the systematic reconstruction of consciousness; and consciousness is a unity, comprising both ego and non-ego. Hence the unlimited activity which constitutes the pure or absolute ego must posit the non-ego within itself. But if both are unlimited, each will tend, as it were, to fill all reality to the exclusion of the other. They will tend to cancel one another out, to annihilate one another. And consciousness will be rendered impossible.
1 To understand the grounds of this moral nature is the task of ethics. The ego is activity, striving. And as we saw when considering the practical deduction of consciousness, the basic form taken by the striving which constitutes the ego is infra-conscious impulse or drive. Hence from one point of view man is a system of impulses, the impulse which can be ascribed to the system as a whole being that of self-preservation. Considered in this light, man can be described as an organized product of Nature.
Hence the productive imagination conveniently posits time as a second form of intuition. Needless to say, the forms of space and time are produced spontaneously by the activity of the pure or absolute ego: they are not consciously and deliberately posited. The development of consciousness, however; requires that the product of the creative imagination should be rendered more determinate. And this is effected by means of the powers of understanding and judgment. At the level of understanding the ego 'fixes' (fixiert) presentations as concepts, while the power of judgment is said to tum these concepts into thought objects, in the sense that they come to exist not only in but also for the understanding.