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Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
Theories of one ultimate reality exist in philosophies of both the
East and the West, and in both traditions such theories are
commonly connected with religion. In Religion and the One,
Frederick Copleston explores the approach that different
philosophies have taken to the question of divine reality, with a
special focus on the metaphysics of the One.In the first part of
the book, Copleston looks at the features of different traditions,
discussing Taoist philosophy, the Vedanta schools of thought in
India, the development of philosophy in the Islamic world, and a
number of movements from the Western tradition. The second part
questions why people form such theories, exploring factors such as
the nature of the self and the cognitive value of mysticism.Writing
with all his hallmark learning and lucidity, the author also
discusses the consequences of the metaphysics of the One for
ethical ideals and social activism. Approaching the issues in an
open-minded and unprejudiced fashion, he does not pretend to have
answers to all the questions he raises. However, unlike many
theologians and philosophers, he is not prepared to dismiss
metaphysics as being inherently irreligious.
Philosophy in Russia covers its subject broadly and in detail from
the eighteenth century to Lenin and beyond into the post-Stalin
period. It offers a continuous history of the development of
philosophical thought in Russia, and portraits of individual and
influential thinkers. The author devotes careful analysis to
radicals such as Bakunin, Herzen, Chernyshevsky and Lavrov, and to
the Marxists such as Plekhanov and Lenin. He also discusses the
thought of writers such as Kireevsky, Leontiev and Solovyev, and
examines the philosophically relevant ideas of Dostoevsky and
Tolstoy. He also discusses Russian thinkers in exile, such as
Berdyaev, Frank, N. O. Lossky and Shestov.For historical reasons
philosophical thought in Russia has tended to become socially or
politically committed thought. To what extent genuine philosophical
thought has proved to be compatible with the monopoly enjoyed by
Marxism-Leninism in the fields of education and publishing is a
crucial question discussed in this authoritative study.
Copleston, an Oxford Jesuit and specialist in the history of
philosophy, first created his history as an introduction for
Catholic ecclesiastical seminaries. However, since its first
publication (the last volume appearing in the mid-1970s) the series
has become the classic account for all philosophy scholars and
students. The 11-volume series gives an accessible account of each
philosopher's work, but also explains their relationship to the
work of other philosophers.
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