A History of Philosophy, Volume 1: Greece and Rome: From the Pre-Socratics to Plotinus
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Conceived originally as a serious presentation of the development of philosophy for Catholic seminary students, Frederick Copleston's nine-volume A History Of Philosophy has journeyed far beyond the modest purpose of its author to universal acclaim as the best history of philosophy in English.
Copleston, an Oxford Jesuit of immense erudition who once tangled with A. J. Ayer in a fabled debate about the existence of God and the possibility of metaphysics, knew that seminary students were fed a woefully inadequate diet of theses and proofs, and that their familiarity with most of history's great thinkers was reduced to simplistic caricatures. Copleston set out to redress the wrong by writing a complete history of Western philosophy, one crackling with incident and intellectual excitement -- and one that gives full place to each thinker, presenting his thought in a beautifully rounded manner and showing his links to those who went before and to those who came after him.
The result of Copleston's prodigious labors is a history of philosophy that is unlikely ever to be surpassed. Thought magazine summed up the general agreement among scholars and students alike when it reviewed Copleston's A History of Philosophy as "broad-minded and objective, comprehensive and scholarly, unified and well proportioned... We cannot recommend [it] too highly."
of the gibbering shades of the departed. In such a doctrine as that of the transmigration of souls, the consciousness of personal identity, self-consciousness, is not held in mind or is not regarded as bound up with soul, for in the words of Dr. Julius enzel: "••• die Seele wandert von Ichzustand zu Ichzustand, oder, was dasselbe ist, von Leib zu Leib; denn die Einsicht, dass zum Ich Leib gehori, war dem philosophischen Instinkt der Griechen mmer selbstverstdndlich."1 The theory of the soul as
ARISTOTLE LOGIC OF ARISTOTLE THE METAPHYSICS OF ARISTOTLE . . . PHILOSOPHY OF NATURE AND PSYCHOLOGY ARISTOTLE'S ETHICS POLITICS AESTHETICS OF ARISTOTLE NOTE ON THE OLDER PERIPATETICS PLATO AND ARISTOTLE PAGE .266 277 287 . 320 332 351 359 . 369 372 . . PART V POST-ARISTOTELIAN XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. XLIV. XLV. XLVI. XLVII. PHILOSOPHY INTRODUCTORY THE EARLY STOA EPICUREANISM NOTE ON CYNICISM IN THE FIRST PERIOD OF THE HELLENISTIC EPOCH THE OLDER
mythological forces, Love and Hate. It was left to Anaxagoras to introduce the concept of Mind as the original cause of the world-process. CHAPTER THE ADVANCE OF IX ANAXAGORAS ANAXAGORAS was born at Clazomenae in Asia Minor about 500 B.C., and, although a Greek, he was doubtless a Persian citizen, for Clazomenae had been reduced after the suppression of the Ionian Revolt; and it may even be said that he came to Athens in the Persian Army. If this is so, it would certainly explain why he
truths involving terms which are not objects of perception at all. There is much we know about sensible objects, which is known by intellectual reflection and not immediately by perception. Plato gives existence or non-existence as examples. 1 Suppose that a man sees a mirage. It is not immediate sense-perception that can inform him as to the objective existence or non-existence of the mirage perceived: it is only rational reflection that can tell him this. Again, the conclusions and arguments of
certainly does not appear in the Phaedo. 2. In the Symposium, Socrates is represented as reporting a discourse made to him by one Diotima, a "Prophetess," concerning the soul's ascent to true Beauty under the impulse of Eros. From beautiful forms (i.e. bodies), a man ascends to the contemplation of the beauty that is in souls, and thence to science, that he may look upon the loveliness of wisdom, and turn towards the "wide ocean of beauty" and the "lovely and majestic forms 1 Cf. Phaedo, 84 e