- Tapa blanda: 384 páginas
- Editor: Blackwell Publishers (25 de septiembre de 1998)
- Idioma: Inglés
- ISBN-10: 0631201327
- ISBN-13: 978-0631201328
- Valoración media de los clientes: Sé el primero en opinar sobre este producto
- Clasificación en los más vendidos de Amazon: nº128.947 en Libros en idiomas extranjeros (Ver el Top 100 en Libros en idiomas extranjeros)
- Ver el Índice completo
A Brief History of Western Philosophy (Inglés) Tapa blanda – 25 sep 1998
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"The author not only has a remarkable grasp of the broad sweep of philosophical ideas, but is also an authority in his own right. The fluency and elegance of the writing, and the sensitivity to cultural and historical context, together with the eminence of the author, will ensure a wide international readership." John Cottingham, University of Reading "The 22 chapters of this history are lucidly written and with enough humour in them to cheer up the educated general reader even in the midst of the most arid of philosophical discussions." Shabbir Akhtar, Times Higher Education Supplement "The book's great merit is its lucidity and approachability, and it probably does convey some of the excitement which Kenny claims belongs to the subject." David Hamlyn, Times Literary Supplement "This is simply a jolly good read, with pithy historical and biographical scene-setters, authoritative accounts of how successive philosophers have contributed to the development of Western thought, and often brilliant single-sentence summaries." Church Times "A Brief History of Western Philosophy is a stimulating, impressive work by one of Britain's leading philosophers. It is valuable both as an introduction to the history of ideas as well as a record of a distinguished philosopher's mature reflections...It is a richly detailed, critical look at philosophy, displaying both Kenny's love for philosophical engagement and for good history...Kenny's style is unpretentious, effective, and at times wonderfully informal and amiable." Charles Talifierro, the Review of Metaphysics
Reseña del editor
In this lucid and masterful work, the eminent scholar Anthony Kenny offers an indispensable resource - the most concise and compelling story of the complete development of philosophy available.Spanning 2,500 years of thought, this superb volume provides essential coverage of the most influential philosophers of the Western world, including Socrates, Plato, Aristotle, Jesus, Augustine, Aquinas, Machiavelli, Descartes, Hobbes, Spinoza, Berkeley, Hume, Rousseau, Kant, Hegel, Marx, Mill, Nietzsche, Darwin, Freud, Frege, Russell, and Wittgenstein, amongst many others.Unrivaled in its authority and range, the book is ideal for anyone with an interest in Western thought.Ver Descripción del producto
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Anthony Kenny starts with the ancient Greek philosophers and shows how they set the stage for the reform of Athens, in the fourth and third centuries BC. Plato and Aristotle were not the high point and originators of philosophy for no reason, but they were part of a Greek culture that, in some ways, was more advanced than the world in which we live today - e.g.: the notion of participatory democracy was more real then than it is now; if, indeed, it even really still exists, other than very superficially. Kenny explains how Plato founded the Theory of Ideas, especially the Idea of the Good, and consequently, founded a theory of knowledge.
The chapter on Aristotle is one of the best in the book. Kenny shows how Aristotle founded logic, science and metaphysics (the science of the divine, or universal being), mainly as a development of (not contradiction to) Plato's philosophy. Kenny then develops the main themes of medieval philosophy, which are largely the developments of this Platonic-Aristotelian model. This model started to fail, or breakdown as it became more worldly-utopian and less transcendental - i.e.: trying to supersede the mystical relation of the many to the one. This is exemplified in the beginnings of sixteenth century "thought control" and the consequent first attempts to define "free will" (of Molina) as "liberty of indifference" (p. 182), the ability to act in various, or no ways.
From these origins, Kenny then shows how so-called "modern philosophy" started to fragment; e.g.: into empirical, rational and idealist components (that had been fully coherent and united under Aquinas). Under Descartes' model, we became a duality of a "thinking mind" within "extended motion". However, by analyzing the mind, Descartes showed how freedom must be more correctly seen as a "liberty of spontaneity" (p. 195), the more determinist theory of our ability to do what we want to do. Kenny then shows how the more empirical philosophers, such as Locke, tried to do away with the independent mind altogether and how, eventually, this resulted in an ambiguity in the very understanding of causation. These contradictions led on to the work of Kant, who denied both pure reason and the pure experience of the material world - but this led him to become trapped between "realism" (the denial of ideas alone) and "idealism" (the denial of knowledge of things-in-themselves); a.k.a.: transcendental idealism.
And this brings us to Wittgenstein, because Wittgenstein was able to affect a certain resolution of the problems between the analytical and the continental traditions. Wittgenstein showed how language could not be simply a private affair. Thus, the mystery of the world is not the relations between things, but the fact of its existence. Scientistic positivism had led to solipsism and so Wittgenstein developed philosophy as active therapy (language games). Language has a deep and complex relation with the world that depends upon context; thus, meaning is a relation between these two worlds of the physical and the mental taken together. Solipsism perverts reality because language is not "my" language - it is our language. Thus, both Descartes' artificial dualism is wrong and Hume's agnosticism about the external world (and other minds) is wrong, for the same reason - that there is a necessarily direct interaction between the multiple minds and the world.
However, Wittgenstein agreed with Kant that we are limited by experience; he agreed with Hume that our inquiries depend upon our simple human nature; and he agreed with Descartes that we must do our philosophy by ourselves, using our own will (p. 342). Indeed, this is what makes this particular book good, because it shows the necessary balance that is required - neither just behaviorism (the mind is action), nor just materialism (the mind is the brain), can ever be properly correct; but the link between our mind and worldly things is something both prior to experience (conceptual propositions) and contingent upon that experience (scientifically discoverable), as Plato and Aristotle taken together, taught us long ago.