By Frederick Copleston

ISBN-10: 0385468458

ISBN-13: 9780385468459

Conceived initially as a significant presentation of the advance of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A background Of Philosophy has journeyed a ways past the modest goal 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 concerning the lifestyles of God and the potential for metaphysics, knew that seminary scholars have been fed a woefully insufficient vitamin of theses and proofs, and that their familiarity with so much of history's nice thinkers was once lowered to simplistic caricatures. Copleston got down to redress the inaccurate via writing an entire background of Western philosophy, one crackling with incident and highbrow pleasure -- and person who supplies complete position to every philosopher, offering his idea in a superbly rounded demeanour and displaying his hyperlinks to people who went prior to and to people who got here after him.
The results of Copleston's prodigious labors is a background of philosophy that's not going ever to be handed. suggestion 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 target, entire and scholarly, unified and good proportioned... we won't suggest [it] too highly."

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New PDF release: A History of Philosophy, Volume 3: Late Medieval and

Conceived initially as a significant presentation of the advance of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A background Of Philosophy has journeyed a long way past the modest function of its writer to common acclaim because the top 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 in regards to the lifestyles of God and the opportunity of metaphysics, knew that seminary scholars have been fed a woefully insufficient vitamin of theses and proofs, and that their familiarity with such a lot of history's nice thinkers was once diminished to simplistic caricatures. Copleston got down to redress the inaccurate via writing a whole heritage of Western philosophy, one crackling with incident and highbrow pleasure -- and person who offers complete position to every philosopher, featuring his concept in a fantastically rounded demeanour and displaying his hyperlinks to people who 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 handed. idea journal summed up the final contract between students and scholars alike while it reviewed Copleston's A background of Philosophy as "broad-minded and goal, entire and scholarly, unified and good proportioned. .. we won't suggest [it] too hugely. "

Additional resources for A History of Philosophy, Volume 3: Late Medieval and Renaissance Philosophy: Ockham, Francis Bacon, and the Beginning of the Modern World

Sample text

Who composed Introductiones ad logicam, and among French authors Lambert of Auxerre and Nicholas of Paris. But the most popular and influential work on logic was the Summulae logicales of Peter of Spai':l, a native of Lisbon, who taught at Paris and later became Pope John XXI. He died in 1277. At the beginning of this work we read that 'dialectic is the art of arts and the science of sciences' which opens the way to the knowledge of the principles of all methods. l A similar statement of the fundamental importance of dialectic was 50 I Ed.

This is doubtless an interpretative summary of Ockham's position; and since it appears to contradict his account of the nature of intuitive knowledge as distinct from abstractive knowledge (in the sense of knowledge which abstracts from the existence or non-existence of the things for which the terms in the proposition stand), the following remarks may help to make his position clearer. (i) When Ockham says that God could produce in us intuition of a non-existent object, he is relying on the truth of the proposition that God can produce and conserve immediately whatever He normally produces through the mediation of secondary causes.

14. , 15, E. I Quodlibet, I, 13. , 6, 6. would involve a contradiction; but it would not involve a contradiction. 'l (ii) But God could not produce in us evident knowledge of the proposition that the stars are present when they are not present; for the inclusion of the word 'evident' implies that the stars really are present. '2 (iii) Ockham's point seems to be, then, that God could cause in us the act of intuiting an object which was not really present, in the sense that He could cause in us the physiological and psychological conditions which would normally lead us to assent to the proposition that the thing is present.

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A History of Philosophy, Volume 3: Late Medieval and Renaissance Philosophy: Ockham, Francis Bacon, and the Beginning of the Modern World by Frederick Copleston


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