Types of Ethical TheoryCosimo, Inc., 1 Kas 2006 - 508 sayfa A synthesis of the lifelong thinking of British theologian philosopher JAMES MARTINEAU (1805-1900), this astonishing work, written when he was 80 and published in 1885, continues to offer important insight into the borderlands between faith and reason. A devout champion of Christianity, Martineau was also one of the first religious thinkers to recognize the import of Darwin's theory of evolution, and here, he interprets and applies ethics-which he defines as "the doctrine of human character"-in a world undergoing a radical paradigm shift. In Volume I, Martineau examines the philosophies of Plato, Descartes, Malebranche, Spinoza, and Comte and explores concepts of how we know what we know, how we can interpret knowledge, and what separates truth from fact. |
İçindekiler
| 1 | |
| 14 | |
| 23 | |
| 25 | |
Classification of Sciences and Faculties | 49 |
Positive and Negative Factors of the Cosmos | 54 |
Conceptions of Character | 63 |
The Ideal State | 73 |
Secondary Transformations how Distinguished | 155 |
Illusions through the Senses and Imagination | 156 |
Doctrine of Ideas 栅 | 159 |
The Will its Inclinations and Affections | 166 |
Errors in Pursuit of Good Absolute Personal Social | 169 |
Springs of Action Classified Moral Order | 176 |
6 Nature Process and Errors of the Affections | 178 |
Rules for the Attainment of Truth | 190 |
Summary of Characteristics | 80 |
Myth of Er the Armenian | 93 |
Ethical Features | 103 |
IMMANENTAL II 2 | 112 |
Descartes | 116 |
III | 117 |
Theory of the Order of Knowing | 121 |
Theory of the Order of Being | 128 |
Conception of Matter | 130 |
Conception of the Relation between Body and Soul | 134 |
Ethical Doctrine | 139 |
Incompatible Positions | 143 |
Rejection of Final Causes | 145 |
Controversies Influence and Death | 147 |
Occasional Causes of Geulinx | 149 |
Malebranche | 151 |
Life and Personality | 152 |
Estimate of the System | 194 |
Spinoza | 234 |
Objections Considered | 257 |
HEDONIST ETHICS | 283 |
Ethically considered | 308 |
Hedonism with Evolution | 335 |
tuition | 345 |
PHYSICAL | 370 |
DIANOETIC ETHICS | 394 |
Clarke | 425 |
Estimate of the System in regard to | 426 |
ESTHETIC ETHICS | 448 |
Price 439 | 468 |
Hutcheson | 474 |
General Conclusion of Part I | 475 |
Diğer baskılar - Tümünü görüntüle
Sık kullanılan terimler ve kelime öbekleri
¹ De Inquirenda absolute absolutely infinite affections affirm Aristotle attri attributes body Causa sui causality cause character Comte Comte's conatus conceived conception consciousness constitute definition Descartes distinct Divine doctrine dualism elements essence eternal ethical existence expression feeling finite former give human mind Ibid idea ideal imagination individual infinite Inquirenda Veritate intellectual J. S. Mill knowledge latter Leibniz less logical Malebranche mathematical means mental metaphysical modes Monotheism moral motion Natura naturans nature necessity object organism Pantheism Parmenides passions perfection Phædo phenomena Phil Philebus philosophy physical Plato Polytheism position Positivism predicate Pref principle proposition pure realised reality reason relation self-consciousness sense simply soul spindle of Necessity Spinoza spirit substance supreme theory things thought tion treated treatise true truth understanding unity universe virtue volition whole word
Popüler pasajlar
Sayfa xiii - ... room for the ethical alternative. The secret misgivings which I had always felt at either discarding or perverting the terms which constitute the vocabulary of character — ' responsibility,' ' guilt,' ' merit,' ' duty ' — came to a head, and insisted upon speaking out and being heard ; and to their reiterated question, ' Is there then no ought to be other than what isf I found the negative answer of Diderot intolerable, and all other answer impossible.
Sayfa 12 - Socratic doctrine, that virtue is an tirwrnJ/Ar; that may be taught. It is evident that no distinction is drawn, in such a scheme, between natural and moral evil ; no room is left for guilt, as opposed to ignorance; or for retribution, as different from discipline. Yet it is remarkable that Plato could not hold himself exclusively to this point of view; the instincts of his nature were too much for the restraints of a philosophy, comprehensive indeed, but still short of the compass of his mind ;...
Sayfa ix - ... asks to know the truth, still desires to be the pure medium through which it shall be diffused abroad. Had free thought no other issue than this, it would not have become the offence it sometimes has. In his own stately language, Dr. Martineau may define for us the principal function of the reason : " Intellectual pride and self-ignorance alone can blind us to the fact that systems of philosophical opinion grow from the mind's instinctive effort to unify by sufficient reason, and justify by intelligible...