By Frederick Copleston
Conceived initially as a major presentation of the advance of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A heritage Of Philosophy has journeyed a ways past the modest objective of its writer to common acclaim because the most sensible historical past of philosophy in English.
Copleston, an Oxford Jesuit of enormous erudition who as soon as tangled with A.J. Ayer in a fabled debate in regards to the lifestyles 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 was once lowered to simplistic caricatures. Copleston got down to redress the inaccurate by means of writing an entire historical past of Western Philosophy, one crackling with incident and highbrow pleasure - and one who supplies complete position to every philosopher, proposing his suggestion in a superbly rounded demeanour and displaying his hyperlinks to those that went earlier than and to those that got here after him.
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Extra resources for A History of Philosophy, Volume 2: Medieval Philosophy: From Augustine to Duns Scotus
13. • 11, 23; 11, 29; 11, 31. ' 1°, 1; 10, 8; 10, 14. i i , 27. * 12, 27. 7 1 1 , 8. • : i , 16; 11, 20. • 13, 12; 12, 16. " 13, 19. 4 THE PATRISTIC PERIOD 42 other Christian Greek writers, gives the palm to Plato among Hellenic thinkers, and that, in common with all the early Christian writers, he makes no real distinction between theology in a strict sense and philosophy in a strict sense. There is one wisdom, which is found adequately and completely only in Christianity: Greek thinkers attained to true philosophy or wisdom in so far as they anticipated Christianity.
Ibid.. 8, 7, 16. , 13, 13-14. 4 Conf. 8, 8-12. 44 PRE-MEDIAEVAL INFLUENCES neo-Platonic philosophy, his idea of Christianity being still very incomplete and tinctured, more than it was to be later, by neoPlatonism. From this period of retirement date his works Contra Academicos, De Beata Vita and De Ordine. Returning to Milan Augustine wrote the De Immortalitate Animae (the Soliloquia were also written about this time) and began the De Musica. On Holy Saturday of 387 Augustine was baptised by St.
It is true that God foresaw evil and that He permits it, but in spite of this foreknowledge He created man, for He knew also that He would in the end bring all men to Himself. Gregory thus accepted the Origenist theory of the 'restoration of all things': every human being, even Satan and the fallen angels, will at length turn to God, at least through the purifying sufferings of the 34 PRE-MEDIAEVAL INFLUENCES hereafter. In a sense, then, every human being will at length return to the Ideal and be therein contained, though Gregory certainly accepted individual immortality.
A History of Philosophy, Volume 2: Medieval Philosophy: From Augustine to Duns Scotus by Frederick Copleston