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Rethinking R.G. Collingwood reviews Collingwood's thought via his own rethinking of Hegel. It establishes the revisionary character of Collingwood's defence of liberal civilization in theory and practice. Collingwood is seen as avoiding the pitfalls of Hegel's teleological historicism by developing an open and contestable reading of the rationality of liberal civilization, which neither reduces practice to theory nor philosophy to history. The contemporary relevance of Collingwood's standpoint is demonstrated by comparing it with those of recent defenders and critics of liberalism Rawls, Lyotard and MacIntyre.
Robin George Collingwood (1889-1943) was one of the most important philosophers of the 20th century, with his work spanning theory of knowledge, metaphysics, philosophy of art, philosophy of history, and social and political philosophy. The full range and reach of Collingwood's philosophical thought is covered by Peter Skagestad in this study. Following Collingwood's education and his Oxford career, Skagestad considers his relationship with prominent Italian philosophers Croce and De Ruggiero and the British idealists. Taking Collingwood's publications in order, he explains under what circumstances they were produced and the reception of his work by his contemporaries and by posterity, from Religion and Philosophy (1916) and Speculum Mentis (1923) to the posthumously published The Idea of History (1946). Featuring full coverage of Collingwood's philosophy of art, Skagestad also considers his argument, in response to A. J. Ayer, that metaphysics is the historical study of absolute presuppositions. Most importantly, Skagestad reveals how relevant Collingwood is today, through his concept of barbarism as a perceptive diagnosis of totalitarianism and his prescient warning of the rise of populism in the 21st century.
Collingwood's theory of philosophical method applied to the problem of the philosophy of nature.
Robin George Collingwood, FBA (1889 – 1943) was an English historian, philosopher, and archaeologist most famous his philosophical works. Along with “The Principles of Art” (1938), Collingwood's “The Idea of History” was his best-known work, originally collated from numerous sources following his death by a student of his, T. M. Knox. It became a major inspiration for philosophy of history in the western world and is extensively cited to his day. This fascinating volume on history and its relationship to philosophy will appeal to students and collectors of vintage philosophical works alike. Contents include: “The Philosophy of History”, “History's Nature”, “Object”, “Method”, “Greco-Roman Histography”, “The Influence of Christianity”, “The Threshold of Scientific History”, “Scientific History”, “England”, “Germany”, “France”, “Italy”, etc. Many vintage books such as this are increasingly scarce and expensive. It is with this in mind that we are republishing this volume today in an affordable, high-quality, modern edition complete with a specially-commissioned new biography of the author.
"This study of Collingwood and his work covers the full range and reach of his philosophical thought. Following Collingwood's education and his Oxford career, Skagestad considers his relationship with prominent Italian philosophers Croce and De Ruggiero and the British idealists. Taking Collingwood's publications in order, he explains under what circumstances they were produced and the reception of his work by his contemporaries and by posterity. Most importantly, Skagestad reveals Collingwood's relevance today, through his concept of barbarism as a perceptive diagnosis of totalitarianism and his prescient warning of the rise populism in the 21st century"--
Published posthumously in 1965, this book contains various essays by R. G. Collingwood concerning history, philosophy, and their relationship. The essays mostly concern the idea of a 'philosophy of history', exploring its aims, limitations, and relevance. Highly recommended for students of philosophy and collectors of vintage literature of this ilk. Contents include: "Croce's Philosophy of History," "Are History and Science Different Kinds of Knowledge?," "The Nature and Aims of a Philosophy of History," "Oswald Spengler and the Theory of Historical Cycles," "The Limits of Historical Knowledge," "A Philosophy of History," "A Philosophy of Progress," etc. Robin George Collingwood, FBA (1889 - 1943) was an English historian, philosopher, and archaeologist most famous for his philosophical works including "The Principles of Art" (1938) and the posthumously-published "The Idea of History" (1946). This fascinating volume will appeal to those with an interest in Collingwood's seminal work, and is not to be missed by students of philosophy and art. Many vintage books such as this are increasingly scarce and expensive. It is with this in mind that we are republishing this volume today in an affordable, modern edition complete with a specially-commissioned new biography of the author.
This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood on critical, anthropological, and cultural themes only hinted at in his previously available work. At the centre of the book are six chapters of a study of folktale and magic, composed by Collingwood in the mid-1930s and intended for development into a book. Here Collingwood applies the principles of his philosophy of history to problems in thelong-term evolution of human society and culture. This is preceded, in Part I, by a range of contextualizing material on such topics as the relations between music and poetry, the nature of language, the value of Jane Austen's novels, the philosophy of art, and the relations between aesthetic theory andartistic practice. Part III of the volume consists of two essays, one on the relationship between art and mechanized civilization, and the second, written in 1931, on the collapse of human values and civilization leading up to the catastrophe of armed conflict. These offer a devastating analysis of the consequences that attend the desertion of liberal principles, indeed of all politics as such, in the ultimate self-annihilation of military conquest.The volume opens with three substantial introductory essays by the editors, authorities in the fields of critical and literary history, social and cultural anthropology, and the philosophy of history and the history of ideas; they provide their explanatory and contextual notes to guide the reader through the texts. The Philosophy of Enchantment brings hitherto unrecognized areas of Collingwood's achievement to light, and demonstrates the broad range of Collingwood's intellectualengagements, their integration, and their relevance to current areas of debate in the fields of philosophy, cultural studies, social and literary history, and anthropology.
This book brings together for the first time R. G. Collingwood's political and related writings, in which he places political action in the context of action as a whole and addresses the substantive social and political issues - in particular Nazism and Fascism - which he perceived as a threatto European civilization. This is the first time that substantial philosophical arguments from the unpublished manuscripts have been reproduced since Malcolm Knox edited the posthumously published Idea of History.
I do not think of aesthetic theory as an attempt to investigate and expound eternal verities concerning the nature of an eternal object called Art, but as an attempt to reach, by thinking, the solution of certain problems arising out of the situation in which artists find themselves here and now. Everything written in this book has been written in the belief that it has a practical bearing, direct or indirect, upon the condition of art in England in 1937, and in the hope that artists primarily, and secondarily persons whose interest in art is lively and sympathetic, will find it of some use to them. Hardly any space is devoted to criticizing other people’s aesthetic doctrines; not because I have not studied them, nor because I have dismissed them as not worth considering, but because I have something of my own to say, and think the best service I can do to a reader is to say it as clearly as I can. Of the three parts into which it is divided, Book I is chiefly concerned to say things which any one tolerably acquainted with artistic work knows already; the purpose of this being to clear up our minds as to the distinction between art proper, which is what aesthetic is about, and certain other things which are different from it but are often called by the same name. Many false aesthetic theories are fairly accurate accounts of these other things, and much bad artistic practice comes from confusing them with art proper. These errors in theory and practice should disappear when the distinctions in question are properly apprehended. In this way a preliminary account of art is reached; but a second difficulty is now encountered. This preliminary account, according to the schools of philosophy now most fashionable in our own country, cannot be true; for it traverses certain doctrines taught in those schools and therefore, according to them, is not so much false as nonsensical. Book II is therefore devoted to a philosophical exposition of the terms used in this preliminary account of art, and an attempt to show that the conceptions they express are justified in spite of the current prejudice against them; are indeed logically implied even in the philosophies that repudiate them. The preliminary account of art has by now been converted into a philosophy of art. But a third question remains. Is this so-called philosophy of art a mere intellectual exercise, or has it practical consequences bearing on the way in which we ought to approach the practice of art (whether as artists or as audience) and hence, because a philosophy of art is a theory as to the place of art in life as a whole, the practice of life? As I have already indicated, the alternative I accept is the second one. In Book III, therefore, I have tried to point out some of these practical consequences by suggesting what kinds of obligation the acceptance of this aesthetic theory would impose upon artists and audiences, and in what kinds of way they could be met. This book is organized as follows: I. Introduction Book I. Art and Not Art II. Art and Craft III. Art and Representation IV. Art as Magic V. Art as Amusement VI. Art Proper: (1) As Expression VII. Art Proper: (2) As Imagination Book II. The Theory of Imagination VIII. Thinking and Feeling IX. Sensation and Imagination X. Imagination and Consciousness XI. Language Book III. The Theory of Art XII. Art as Language XIII. Art and Truth XIV. The Artist and the Community XV. Conclusion
A central motif of R.G. Collingwood's philosophy of history is the idea that historical understanding requires a re-enactment of past experience. However, there have been sharp disagreements about the acceptability of this idea, and even its meaning.