Download Free A Critical History Of Modern Philosophy Book in PDF and EPUB Free Download. You can read online A Critical History Of Modern Philosophy and write the review.

Ever since Plato made the case for the primacy of ideas over names, philosophy has tended to elevate the primacy of its ideas over the more common understanding and insights that are circulated in the names drawn upon by the community. Commencing with a critique of Plato’s original philosophical decision, Cristaudo takes up the argument put forward by Thomas Reid that modern philosophy has generally continued along the ‘way of ideas’ to its own detriment. His argument identifies the major paradigmatic developments in modern philosophy commencing from the new metaphysics pioneered by Descartes up until the analytic tradition and the anti-domination philosophies which now dominate social and political thought. Along the way he argues that the paradigmatic shifts and break-downs that have occurred in modern philosophy are due to being beholden to an inadequate sovereign idea, or small cluster of ideas, which contribute to the occlusion of important philosophical questions. In addition to chapters on Descartes, and the analytic tradition and anti-domination philosophies, his critical history of modern philosophy explores the core ideas of Locke, Berkeley, Malebranche, Locke, Hume, Reid, Kant, Fichte, Hegel, Schelling, Marx, Kierkegaard, Schopenhauer, Nietzsche, Husserl and Heidegger. The common thread uniting these disparate philosophies is what Cristaudo calls ‘ideaism’ (sic.). Rather than expanding our reasoning capacity, ‘ideaism’ contributes to philosophers imposing dictatorial principles or models that ultimately occlude and distort our understanding of our participative role within reality. Drawing upon thinkers such as Pascal, Vico, Hamann, Herder, Franz Rosenzweig, Martin Buber and Eugen Rosensock-Huessy Cristaudo advances his argument by drawing upon the importance of encounter, dialogue, and a more philosophical anthropological and open approach to philosophy.
This is the enlarged edition of a Critical History of Modern Philosophy. In this new edition Greek and Medieval Philosophies have been added. The book also includes a critical and comparative account of the major contributions of eight modern thinkers. To this exposition the idealism of Hegel and Bradley has been introduced. Recent discussions concerning Hume, Kant, Hegel and Bradley have also been incorporated. Whilst giving fully an analytic account of topics, the author maintains that philosophy is a holistic enterprise of man, as we find it in Spinoza, Kant, Hegel and Bradley.The book has turned out to be a reliable and useful to the students of the subject throughout India. This thoroughly revised and enlarged edition will prove to be all the more serviceable in general.
Presents the history of modern philosophy and includes profiles of notable philosophers, discussing the writings of the Renaissance, Rationalism, Enlightenment, and Empiricism.
Translated from the Spanish, originally published: Madrid: Palabra, 2004.
The leading anthology of writings of the modern period, Modern Philosophy provides the key works of seven major philosophers, along with a rich selection of associated texts by other leading thinkers of the period, chosen to deepen the reader's understanding of modern philosophy and its relationship to the natural sciences. Building on the strengths of the first edition, the second edition of Modern Philosophy is enhanced by the addition of the following selections: Montaigne, Apology for Raymond Sebond, "The Senses Are Inadequate”; Newton, Principia, "General Scholium," and Optics, "Query 31”; Hume, Dialogues Concerning Natural Religion, Parts 1-5 and 9-12; Reid, Inquiry Into Human Mind, Conclusion, andEssays on the Intellectual Powers of Man,"Of Judgment,"chap. 2, Of Common Sense
Anne Conway, Viscountess Conway (1631-1679), nee Finch, was an English philosopher whose work, in the tradition of the Cambridge Platonists, was an influence on Leibniz. She became interested in the Lurianic Kabbalah, and then in Quakerism, to which she converted in 1677. In England at that time the Quakers were generally disliked and feared, and suffered persecution and even imprisonment. Conway's decision to convert, to make her house a centre for Quaker activity, and to proselytise actively was thus particularly bold and courageous. Her life from the age of twelve (when she suffered a period of fever) was marked by the recurrence of severe migraines. These meant that she was often incapacitated by pain, and she spent much time under medical supervision and trying various cures (at one point even having her "jugular arteries" opened). None of the treatments had any effect, and she died in 1679 at the age of forty-seven.