By Frederick Copleston
Conceived initially as a significant presentation of the advance of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A heritage Of Philosophy has journeyed some distance past the modest function of its writer to common acclaim because the most sensible heritage of philosophy in English.
Copleston, an Oxford Jesuit of massive erudition who as soon as tangled with A.J. Ayer in a fabled debate concerning the life of God and the opportunity of metaphysics, knew that seminary scholars have been fed a woefully insufficient vitamin of theses and proofs, and that their familiarity with such a lot of history's nice thinkers used to be lowered to simplistic caricatures. Copleston got down to redress the incorrect through writing a whole heritage of Western Philosophy, one crackling with incident and highbrow pleasure - and one who offers complete position to every philosopher, offering his proposal in a fantastically rounded demeanour and exhibiting his hyperlinks to those that went prior to and to those that got here after him.
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Extra resources for A History of Philosophy [Vol II] : Medieval Philosophy
It is thus for good reason that Whitehead characterizes his processual metaphysics as a philosophy of organisme For processists, organisms are if not the only natural particulars then, at any rate, paradigmatic instances. "4 Whitehead makes much of a category he terms "nexus," which is designed to provide for the combination and integration of his atomic process units. A nexus represents "a particular fact of togetherness among actual entities," and reflects the fact that such entities make up organized groups or societies.
There are, of course, sociocultural processists like John Dewey. Such differences not withstanding, there are family-resemblance commonalties of theme and emphasis that leave the teachings of process theorists in the position of variations on a common approach. 50 in the end it is, or should be, clear that the unity of process philosophy is not doctrinal but thematic; it is not a consensus or a thesis but rather a mere diffuse matter of type and approach. AIl this is something to 46 The RevoIt against Process which a Lovejoy-style complaint about doctrinal diversity would do serious injustice.
The Modality of Action Modality concerns the ways and means of the thing. Consider an action to be done-for example, that Jones shook hands with Smith. Did he do it firmly or weakly, rapidly or slowly, clumsily or deftly, gentlyor 52 Human Agency as Process roughly? AlI of these endlessly variant characterizations of the way in which the action was accomplished are part of the modality of action. Sorne action qualifications seem on first view to indicate the agent's state of mind but are actually descriptive of his manner of acting.
A History of Philosophy [Vol II] : Medieval Philosophy by Frederick Copleston