By Frederick Copleston
Conceived initially as a major 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 goal of its writer to common acclaim because the top heritage of philosophy in English.
Copleston, an Oxford Jesuit of large 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 nutrition of theses and proofs, and that their familiarity with so much of history's nice thinkers used to be lowered to simplistic caricatures. Copleston got down to redress the inaccurate by way of writing an entire background of Western philosophy, one crackling with incident and highbrow pleasure -- and one who provides complete position to every philosopher, proposing his concept in a fantastically rounded demeanour and displaying his hyperlinks to people who went earlier than and to those that got here after him.
The results of Copleston's prodigious labors is a heritage of philosophy that's not likely ever to be handed. idea 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, entire and scholarly, unified and good proportioned... we can't suggest [it] too highly."
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Additional info for A History of Philosophy, Volume 8: Modern Philosophy: Empiricism, Idealism, and Pragmatism in Britain and America
This line of objection is not confined, of course, to utilitarianism. It can be brought against any form of teleological ethics which interprets the moral imperative as what Kant would call an assertoric hypothetical imperative. (See Vol. ) THE UTILITARIAN MOVEMENT (i) 35 conclude that he ought to perform those actions which are required to increase happiness and that he ought not to perform those actions which diminish happiness or increase pain or unhappiness. One possible way of dealing with this objection is, of course, to challenge its validity.
Neither father nor son ever held an academic chair. Mill's first printed writings consisted of some letters published in 1822, in which he defended Ricardo and James Mill against attack. After the foundation of the Westminster Review in 1824 he became a frequent contributor. And in 1825 he undertook the editing of Bentham's Rationale of Evidence in five volumes, a labour which, so he tells us, occupied about all his leisure time for almost a year. It is hardly surprising that prolonged overwork, culminating in the editing of Bentham's manuscripts, resulted in 1826 in what is popularly called a nervous breakdown.
Hence injury to others should be interpreted as narrowly as possible. The majority is by no means infallible in its judgments about what would be beneficial to an individual. Hence it should not attempt to impose its own ideas about what is good and bad on all. The community should not interfere with private liberty except when 'there is a definite damage, or a definite risk of damage, either to an individual or to the public'. 1 Obviously, this does not constitute a complete answer to the objection from the purely theoretical point of view.
A History of Philosophy, Volume 8: Modern Philosophy: Empiricism, Idealism, and Pragmatism in Britain and America by Frederick Copleston