A modern, highly readable translation of a primary text in Western philosophy. Complete translation in English with introduction, notes and glossary. The glossary is keyed to the primary occurrences of important terms in the text and provides insights into the concepts beyond the translation, especially useful pedagogical device for students coming to Hegel for the first time. Focus Philosophical Library translations are close to and are non-interpretative of the original text, with the notes and a glossary intending to provide the (...) reader with some sense of the terms and the concepts as they were understood by Hegel’s immediate audience. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

An account of Copernicus's doctrine of gravity and of its various sources, among them Stoic, Neoplatonic and scholastic.

The Foundations of Pragmatism in American Thought Series offers two sets of volumes containing the most significant defenses and critiques of pragmatism written before World War I: the Early Defenders of Pragmatism and Early Critics of Pragmatism . This, the first collection, Early Defenders , provides key texts for understanding the context of pragmatism’s years of greatest vitality. The early defenders were products of pragmatism’s three cradles. H. Heath Bawden was a graduate of the Chicago philosophy department, having studied with (...) John Dewey and George Mead. John E. Boodin and Horace M. Kallen earned their Ph.Ds with William James and Josiah Royce at Harvard. D. L. Murray and Howard V. Knox were independent scholars and writers inspired by F. C. S. Schiller’s humanistic pragmatism at Oxford. This collection brings together the central texts of the movement along with a representative selection of the secondary texts, reviews and responses, they elicited. Each volume features a newly-commissioned introduction by a leading scholar of American pragmatism. --five central texts reproduced in facsimile, accompanied by the main responses and replies, reset in new typography --scattered and scarce works available together for the first time --new introductions to each volume by leading scholars of American pragmatism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 143 sensual reason is supposed to develop the powers of observation and reasoning to the highest degree but not the spiritual intuition into the essence of things. Steiner proposed a theory of reincarnation; he also created a special kind of Christology which is based on the assumption that there were two Jesus-boys, one of whom incarnated the spirit of Zarathustra. As for Christ he descended into the (...) second Jesus from extraterrestrial spheres where he pre-existed. This is the "mystery of Golgatha," a decisive event in the history of mankind. Steiner has also a special concept of Karma as world spirit. His beliefs are strongly influenced by the German "Naturphilosophie" of the Romantic epoch and by Fichte whom he admires. The main theme of his life-work is the struggle against "materialism," against the concept of "homo oeconomieus," although Steiner was connected in the beginning with the leaders of the Austrian social democracy, such as his friends, Engelbert Pernerstorfer, and Viktor Adler. There is also the influence of German mystics, such as Jakob Boehme, on his thinking. This collection of lectures shows also that in the crucial period of German nationalism-during World War I--Steiner was not a chauvinist. He criticized, for instance, in these lectures the chauvinistic aberrations of Thomas Mann. He predicts (p. 100), in the course of the mechanization of human thinking, the construction of machines which would replace thinking itself. Instead of thinking, there would be mere "switching" (man schiebt). He predicts furthermore (p. 98) that this radical mechanization of man will come from America. The greater part of mankind will be influenced by America from the West.... It will not take too much time: around the year 2000 there will be issued in America not a formal but still a sort of prohibition of thinking; there will be a law that will have the purpose of repressing all individual thinking. On one side there is already the beginning of this development in purely materialistic medicine where the soul is not permitted to act but man is dealt with on the basis of external experiments as a pure machine. MAx RINSER New York City The Later Philosophy of R. G. Collingwood. By Alan Donagan. (Oxford: at the Clarendon Press~ 1962. Pp. xi + 332. $6.00.) The influence of Collingwood has been evident in many disciplines, and, judging from the number of books, articles, and dissertations being prepared with him and his interests in mind, it is a safe guess that he will remain an ubiquitous influence for some time. Yet because Collingwood 's interests were so wide and his attraction so general, few, if any, of his readers and critics have attempted to "place" him. This is not to say that the critical works prepared by T. M. Knox (the "Editor's Preface" to The Idea of History, 1946) and E. W. F. Tomlin (R. G. Collingwood, 195~) were unconcerned with such an issue. Indeed, their respective studies appear to have it in mind; nevertheless, it was not the impetus for the specific work, and as a result their researches tend to be prolegomena. With the publication of Donagan's book, however, there is presented a study which must be considered a landmark, if not a turning point, in the tradition of Collingwood criticism: for Donagan not only "places" Collingwood, he also attempts to justify his conclusion. And for the critic it is the subtlety of Donagan's arguments, ~lbeit their venturesome quality, which leads one to suggest that this book will make its "contributions " both to the tradition in particular and to the avid interest in general. In the Preface, Donagan acknowledges the fact that in order to "place" Collingwood his readers must be persuaded "to abandon the injurious preconception with which Collingwood's later books are often read" (p. vii). Although he does not designate what these "preconceptions " are, it may be surmised that they have something to do with the traditional tendency among the critics to read too lightly The New Leviathan (1942). Donagan believes that Colling~ wood's "later" masterpieces, "The Idea of History (1936-39?), The Principles of Art (1938), and the first three parts of The... (shrink)

I argue that the best spacetime setting for Newtonian gravitation (NG) is the curved spacetime setting associated with geometrized Newtonian gravitation (GNG). Appreciation of the ‘Newtonian equivalence principle’ leads us to conclude that the gravitational field in NG itself is a gauge quantity, and that the freely falling frames are naturally identified with inertial frames. In this context, the spacetime structure of NG is represented not by the flat neo-Newtonian connection usually made explicit in formulations, but by the sum of (...) the flat connection and the gravitational field. 1 Introduction2 Newtonian Gravity: The Orthodox Approach3 Newtonian Gravity: Additional Symmetries4 Cosmological Considerations5 A Newtonian Equivalence Principle: Inertial Frames in Newtonian Gravitation6 Theory Equivalence?7 Conclusion. (shrink)

The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...) context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

Spinoza Contra Phenomenology fundamentally recasts the history of postwar French thought, typically presumed to have been driven by a critique of reason indebted to Nietzsche and Heidegger. Although the reception of phenomenology gave rise to many innovative developments in French philosophy, from existentialism to deconstruction, not everyone in France was pleased with this German import. This book recounts how a series of French philosophers used Spinoza to erect a bulwark against the nominally irrationalist tendencies of phenomenology. From its beginnings in (...) the interwar years, this rationalism would prove foundational for Althusser's rethinking of Marxism and Deleuze's ambitious metaphysics. There has been a renewed enthusiasm for Spinozism of late by those who see his work as a kind of neo-vitalism or philosophy of life and affect. Peden counters this trend by tracking a decisive and neglected aspect of Spinoza's philosophy—his rationalism—in a body of thought too often presumed to have rejected reason. In the process, he demonstrates that the virtues of Spinoza's rationalism have yet to be exhausted. (shrink)

The persistent interpretation problem for quantum mechanics may indicate an unwillingness to consider unpalatable assumptions that could open the way toward progress. With this in mind, I focus on the work of David Bohm, whose earlier work has been more influential than that of his later. As I’ll discuss, I believe two assumptions play a strong role in explaining the disparity: 1) that theories in physics must be grounded in mathematical structure and 2) that consciousness must supervene on material processes. (...) I’ll argue that the first assumption appears to lead us toward Everett’s many worlds interpretation, which suggests a red flag. I’ll also argue that the second assumption is suspect due to the persistent explanatory gap for consciousness. Later, I explore ways that Bohm’s later work holds some promise in providing a better fit with our world, both phenomenologically and empirically. Also, I’ll address the possible problem of realism. (shrink)

Despite the efforts of Bosanquet, Muirhead, Basch, and many others, it is still frequently stated or implied, in both popular and scholarly literature, that Hegel constructed his philosophy of the State with an eye to pleasing the reactionary and conservative rulers of Prussia in his day, and condoned, supported, and, through his teaching, became partly responsible for some of the most criticized features in “Prussianism” and even of present-day National-Socialism.5 Ijn this article I propose to give reasons for denying that (...) Hegel the man is justly accused of servility to the Prussian Government, and that there is any warrant in the text of his Philosophie des Rechts for the charge that Hegel the philosopher was an exponent of “Prussianism” and “ frightfulness.”. (shrink)

Hegel's Philosophy of Right concerns ideas on justice, moral responsibility, family life, economic activity, and the political structure of the state. It shows how human freedom involves living with others in accordance with publicly recognized righs and laws. This edition combines a revised translation with a cogent introduction to Hegel's work.

touch 27 Thirrdly, the straining of the eye 28 The occasions which suggest distance have in their own nature no relation to it 29 A difficult case proposed by Dr. Barrow as repugnant to all the known theories 30 This case contradicts a ...