By Frederick Copleston
Conceived initially as a significant presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A heritage Of Philosophy has journeyed a long way past the modest function of its writer to common acclaim because the most sensible heritage of philosophy in English.
Copleston, an Oxford Jesuit of substantial 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 diet of theses and proofs, and that their familiarity with such a lot of history's nice thinkers was once reduced to simplistic caricatures. Copleston set out to redress the inaccurate by way of writing an entire heritage of Western philosophy, one crackling with incident and intellectual pleasure -- and one who supplies full place to every philosopher, providing his notion in a beautifully rounded demeanour and exhibiting his links to those that went earlier than and to those that came after him.
The results of Copleston's prodigious labors is a historical past of philosophy that's not going ever to be exceeded. Thought journal summed up the overall contract between students and scholars alike whilst it reviewed Copleston's A historical past of Philosophy as "broad-minded and target, complete and scholarly, unified and good proportioned... we won't suggest [it] too highly."
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It may appear therefore that Proudhon, as a professed anarchist, should be sharply differentiated from both Traditionalists and socialists, inasmuch as the term anarchy suggests an absence, or rather a rejection, of social organization. Though however Proudhon accepted the label 'anarchist' in 1840, he did not understand by anarchism a general social chaos, anarchy in the popular sense of the term, but rather the absence of centralized authoritarian government. What he desired was social organization without government.
This was its exaltation of the rational and scientific spirit. In Saint-Simon's opinion, it was science which had undermined the authority of the Church and the credibility of theological dogmas. At the same time it was the extension of the scientific approach from physics and astronomy to man himself which provided the basis for social reorganization. 'l And knowledge of man can be attained only by treating man as a part of nature and by developing the idea, already prepared by certain writers of the Enlightenment and by Cabanis, of psychology as a department of physiology.
He advanced numerous lines of thought but tended to leave them only partly developed and did not make any prolonged effort to combine them in a systematic manner. His ideas however aroused widespread interest; and after his death some of his disciples founded the journal Le producteur to propagate these ideas. In 1830 a newspaper entitledLe globe also became an organ of Saint-Simonianism. Saint-Amand Bazard (1791-1832), one of Saint-Simon's principal disciples, tried to present his master's doctrine in a systematic way, paying special attention to its religious aspects.
A History of Philosophy [Vol IX] by Frederick Copleston