A History of Philosophy is a history of Western philosophy written by the English Jesuit priest Frederick Charles Copleston originally published in nine volumes between 1946 and 1975. As is noted by The Encyclopedia Britannica, the work became a "standard introductory philosophy text for thousands of university students, particularly in its U.S. paperback edition."[1] Since 2003 it has been marketed as an eleven volume work with two previously published other works by Copleston being added to the series.
Reviewing the first volume in 1947, George Boas remarked that: "None of [Copleston's Thomistic] interpretations will do much harm to the reader of this very scholarly book. Most of them are put in parentheses, as if they were inserted to warn the seminarists that they must not be taken in by the pagans. They could be removed, and a history of ancient philosophy ad usum infidelium[32] would result which would be head and shoulders above the usual histories. [...] He obviously knows the ancient literature well and, if he had not felt himself obliged to be a modern Eusebius, he had the knowledge to write a genuine history. On the other hand, he is too given to periodizing and generalizing. [...] One can have but the highest praise for Father Copleston's erudition; it is too bad that he could not have put it into writing a really original study of ancient philosophical ideas."[33]
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Regarding the objectivity of the work, Martin Gardner, echoing remarks he had made previously, noted: "The Jesuit priest Frederick Copleston wrote a marvelous multi-volume history of philosophy. I have no inkling of what he believed about any Catholic doctrine."[34][35]
The Washington Post: "Copleston's account of western philosophy has long been a standard reference, most familiar to students as a series of slender rack-sized paperbacks. Copleston writes with welcome clarity, but without the slight dumbing down of Will Durant's engaging Story of Philosophy or the biases of Bertrand Russell's provocative History of Western Philosophy. In other words, Copleston's volumes are still the place to start for anyone interested in following man's speculations about himself and his world."[38]
This collection, which brings together scholars from the history of the book, law, science, medicine, literature, art, and philosophy, interrogates the role played by paratexts in establishing authority, constructing bodies of knowledge, promoting education, shaping reader response, and preserving or subverting tradition in medieval manuscript culture.
"Medieval Ecocriticisms" is the first regular venue dedicated to medieval ecocritical studies, and seeks out the most current and innovative interdisciplinary approaches to the study of literature and the environment in the global Middle Ages. The journal is dedicated to publishing yearly digital journal issues, sometimes thematic, covering a wide and inclusive spectrum of approaches and methods in interdisciplinary ecocritical studies, including: ecofeminism and new ecocritical analyses of under-represented literatures; queer ecologies; posthumanism; waste studies; landscape studies; maritime studies and blue humanities; studies of environmental catastrophe and change and their effects on pre-modern cultures; as well as more traditional approaches that, nonetheless, are concerned with the ecological and environmental in some way. The board is open to submissions in literary and cultural studies, philosophy, environmental history, art history, environmental archaeology, zooarchaeology, and beyond. Find out more about "Medieval Ecocriticisms" here.
In examining the idea of historical process and its relationship to the conduct of foreign policy, this essay proceeds as follows. The first section looks at the concept of the philosophy of history and briefly discusses how it developed. In the second section, the article puts forward a new proposition that holds that all individuals, whether consciously or unconsciously, have some notion of how history unfolds. The third section examines some of the attempts to develop a robust philosophy of history in the 20th century and the pushback this received. In the fourth section, the article then describes the concept of historicism and why this approach might be relevant to modern discussions about the study of history. Finally, the essay concludes with a look at how these concepts relate to American foreign policymaking, particularly in regard to the practice of grand strategic thinking.
Historicists saw in these ambitious undertakings a tendency to ignore historical facts that did not fit into the overarching philosophy of history. There was, they believed, a distinct lack of interest in (or attention to) individual or unique characteristics of societies throughout human history.
An account such as this, with its concern for human relations and the ideal of a just society, must appear very strange to the consciousness of the sophisticated intellectual, and it is therefore treated with scorn, or taken to be naive or primitive or otherwise irrational. Only when such prejudice is abandoned will it be possible for historians to undertake a serious study of the popular movement that transformed Republican Spain in one of the most remarkable social revolutions that history records.
Andrew Irvine received his Ph.D. from the University of Sydney for work in the Department of Traditional and Modern Philosophy on mathematical truth and scientific realism. Since then he has published and lectured on topics in the philosophy of mathematics, the history and philosophy of logic, and the philosophy of law. He is especially interested in the work of the twentieth-century philosopher, essayist and social critic, Bertrand Russell. 2ff7e9595c
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