By Frederick Copleston
Conceived initially as a major presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A historical past Of Philosophy has journeyed some distance past the modest objective of its writer to common acclaim because the top historical past of philosophy in English.
Copleston, an Oxford Jesuit of big erudition who as soon as tangled with A. J. Ayer in a fabled debate in regards to the lifestyles of God and the potential for metaphysics, knew that seminary scholars have been fed a woefully insufficient nutrition of theses and proofs, and that their familiarity with such a lot of history's nice thinkers was once lowered to simplistic caricatures. Copleston got down to redress the inaccurate through writing a whole heritage of Western philosophy, one crackling with incident and highbrow pleasure -- and person who supplies complete position to every philosopher, proposing his inspiration in a fantastically rounded demeanour and exhibiting 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. notion journal summed up the overall contract between students and scholars alike while it reviewed Copleston's A background of Philosophy as "broad-minded and aim, entire and scholarly, unified and good proportioned... we won't suggest [it] too highly."
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Extra info for A History of Philosophy, Volume 8: Modern Philosophy: Empiricism, Idealism, and Pragmatism in Britain and America
THE UTILITARIAN MOVEMENT (i) 44 of utility is susceptible of proof. 1 Mill's first point is that happiness is universally recognized to be a good. '2 This remark implies an acceptance of Bentham's analysis of such terms as 'community' and 'common interest'. Mill then goes on to argue that happiness is not merely a good but the good: it is the one ultimate end which all desire and seek. True, it can be objected that some people seek virtue or money or fame for its own sake, and that such things cannot properly be described as happiness.
BRITISH EMPIRICISM 32 produces, or can produce, well-developed human beings'. 1 But he makes it clear that individual self-development does not mean for him a surrender to any impulses which the individual is inclined to follow, but rather the individual fulfilment of the ideal of harmonious integration of all one's powers. It is not a question of sheer eccentricity, but of unity in diversity. Hence there must be a standard of excellence; and this is not fully worked out. The relevant point in the present context, however, is not Mill's failure to elaborate a theory of human nature.
Commenting on his father's statement, J. S. Mill draws attention to its ambiguity. To say that if I take pleasure in another man's pleasure, the pleasure which I feel is my own and not the other man's, is one thing. And it is obviously true. To imply that if I seek another man's pleasure I do so as a means to my own, is something different. 20 BRITISH EMPIRICISM distinguishing between right and wrong actions, he also insisted on the peculiar character of the moral sentiments which are experienced in contemplating such actions and, in particular, the qualities of the agents as manifested in such actions.