Frederick Copleston's A History of Philosophy, Volume 3: Late Medieval and PDF

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 historical past Of Philosophy has journeyed a long way past the modest function of its writer to common acclaim because the most sensible background of philosophy in English.
Copleston, an Oxford Jesuit of sizeable erudition who as soon as tangled with A. J. Ayer in a fabled debate in regards to the life 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 used to be lowered to simplistic caricatures. Copleston got down to redress the incorrect by means of writing an entire historical past of Western philosophy, one crackling with incident and highbrow pleasure -- and one who supplies complete position to every philosopher, offering his concept in a fantastically rounded demeanour and displaying his hyperlinks to people who went ahead of and to people who got here after him.
The results of Copleston's prodigious labors is a background of philosophy that's not likely ever to be passed. concept journal summed up the overall contract between students and scholars alike whilst it reviewed Copleston's A background of Philosophy as "broad-minded and aim, 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 3: Late Medieval and Renaissance Philosophy: Ockham, Francis Bacon, and the Beginning of the Modern World

Sample text

Science is concerned with the truth or falsity of propositions; but to say that a proposition of real science is true is to say that it is verified in all those individual things of which the terms of the proposition are the natural signs. The difference between real and rational science consists in this, that 'the parts, that is, the terms of the propositions known by real science stand for things, which is not the case with the terms of propositions known by rational science, for these terms stand for other terms'.

4 Ockham's tendency, then, was to split up the world, as it were, into 'absolutes'. That is to say, his tendency was to split up the world into distinct entities, each of which depends on God but between which there is no necessary connection: the order of the world is not logically prior to the divine choice, but it is logically posterior to the divine choice of individual contingent entities. And the same tendency is reflected in his treatment of relations. Once granted that there exists only individual distinct entities and that the only kind of distinction whkh is independent of the mind is a real distinction in the sense of a distinction between separate or separable entities, it follows that if a relation is 2.

Mention will be made later of Ockham's answer to the question, in what sense is it legitimate to speak of ideas in God; at present I propose to outline his logical theory and his discussion of the problem of universals. d acute logician with a love for simplicity and clarity. What I have been saying about his theological preoccupations should not be taken to mean that his logical inquiries were simply 'apologetic': I was not trying to suggest that Ockham's logic can be waved aside as informed by interested and extrinsic motives.

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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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