By Jorge J. E. Gracia, Gregory M. Reichberg, Bernard N. Schumacher
The Classics of Western Philosophy brings jointly sixty one newly-commissioned essays on vintage texts starting from old Greece to the 20th century. Surveying the background of philosophy, the ebook makes a speciality of ancient texts instead of ancient figures and covers the whole diversity of classics in one quantity.
- Provides sixty one chapters written by means of top specialists at the classics of Western idea.
- Includes present references to the scholarly literature as well as a pick out bibliography of significant articles and books.
- Contributors contain C.D.C. Reeve on Plato's Republic , Terrence Irwin on Aristotle's Nicomachean Ethics , Dominic O'Meara on Plotinus' Enneads , James Ross on Aquinas' Summa Theologiae , Don Garrett on Spinoza's Ethics , Allen wooden on Kant's Critique of natural cause , Stephen Houlgate on Hegel's Phenomenology of Spirit , Michael Dummett on Frege's ‘Über Sinn und Bedeutung,' Hanjo Glock on Wittgenstein's Tractatus Logico-Philosophicus and David Woodruff Smith on Husserl's Logical Investigations .
- Surveys the heritage of philosophy through focussing at the historic texts instead of ancient figures.
- Covers the whole variety of classics in one volume.
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Extra info for The Classics of Western Philosophy: A Reader's Guide
The number 3 is not identical to the numeral 3, written on any page. You could burn all the math books, every scrap on which a 3 has ever been scratched, without burning the number itself. 3 itself is not identical with three apples, three oranges, three grapes. One might suggest that the number 3 is what all potential 44 Plato sets of three things have in common. But that is not obviously right, and, in any case, does not make the number 3 any less abstract. The number 3 is not identical with any ideas, in a psychological sense.
Something abstract. Something they all share. So: similarity is just a kind of identity. We need a sense of identity to understand similarity, so we can’t explain away identity as mere similarity. To sum up: Heraclitean thinking emphasizes difference, particularity and change. Parmenidean thinking emphasizes unity, sameness and constancy. Plato’s metaphysics—his theory of reality—would appear to be an attempt to combine the two. Starting to get the picture? The Myth of the Cave says: Heraclitus is right about the domain of appearances, the socalled Realm of Becoming; Parmenides was right about reality, the so-called Realm of Being.
Who’s down? Shrewd predictions are made. But a week from now, the burning issue of who was ahead in the polls last week will have burned out. Furthermore, even if the people had a deeper picture of political events, this would only amount to insight into things that are, in essence, hollow and artificial. Politics, as it stands, is a sorry, empty affair, because it is not truly directed at any good end. That which moves and shakes is a whole lot of nothing. What the people see, then, is just a shadow of nothing.