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First published in 1942, Reflections documents the life of John Henry Muirhead and the philosophical age that he observed. The first part of the volume derives from Muirhead’s own autobiographical narrative, left unfinished when he died in May 1940. The second part features two final chapters written by John W. Harvey that comprehensively record the final stages of Muirhead’s life. Harvey’s chapters incorporate Muirhead’s unfinished final years of commentary and begin at the man’s retirement from Birmingham Chair in 1921. As a student and teacher of philosophy, Muirhead’s life ran almost precisely parallel to what he himself refers to as ‘one of the most vivid and important movements in British and American philosophy’. He came into contact with some of the age’s primary thinkers and as such, his own autobiography is important in providing an insight into his contemporary philosophical environment.
First published in 1928, this book reproduces the lectures and addresses that John Henry Muirhead gave on various occasions during the two and a half years he spent as Lecturer of Philosophy on the Mills Foundation at the University of California, USA. The different chapters look at the meaning and general place of Philosophy as a subject of study and the application of its leading conceptions to different areas of modern life, including science and politics. The final chapters however, present two short talks of a different nature, which were addressed to Scottish countrymen, gathered on foreign shores. This book outlines Muirhead's philosophical thoughts and conclusions to which he devoted his life.
First published in 1928, this book reproduces the lectures and addresses that John Henry Muirhead gave on various occasions at the University of California, USA. The chapters look at the meaning and general place of Philosophy as a subject of study and the application of its leading conceptions to different areas of modern life.
Originally published in 1931, Muirhead’s study aims to challenge the view that Locke’s empiricism is the main philosophical thought to come out of England, suggesting that the Platonic tradition is much more prominent. These views are explored in detail in this text as well as touching on its development in the nineteenth century from Coleridge to Bradley and discussions on Transcendentalism in the United States. This title will be of interest to students of Philosophy.
This is Volume II out of three in a collection on Aesthetics. Originally published in 1930, this study is part of the Muirhead library of Philosophy and was was undertaken by the author in the conviction, gathered from a superficial acquaintance with Coleridge's published works, that as a stage in the development of a national form of idealistic philosophy his ideas are far more important than has hitherto been realized either by the educated public or by professed students of the subject. Closer study of them further convinced the author that they formed in his mind a far more coherent body of philosophical thought than he has been anywhere credited with.
This collection provides the first in-depth introduction to the theory of the religious imagination put forward by renowned philosopher Douglas Hedley, from his earliest essays to his principal writings. Featuring Hedley's inaugural lecture delivered at Cambridge University in 2018, the book sheds light on his robust concept of religious imagination as the chief power of the soul's knowledge of the Divine and reveals its importance in contemporary metaphysics, ethics and politics. Chapters trace the development of the religious imagination in Christian Platonism from Late Antiquity to British Romanticism, drawing on Origen, Henry More and Samuel Taylor Coleridge, before providing a survey of alternative contemporary versions of the concept as outlined by Karl Rahner, René Girard and William P. Alston, as well as within Indian philosophy. By bringing Christian Platonist thought into dialogue with contemporary philosophy and theology, the volume systematically reveals the relevance of Hedley's work to current debates in religious epistemology and metaphysics. It offers a comprehensive appraisal of the historical contribution of imagination to religious understanding and, as such, will be of great interest to philosophers, theologians and historians alike.
Essays on British philosophers engaged with philosophical topics and struggling with what came to be known as empiricism, rationalism, naturalism, natural theology, and liberalism.
Published in 1939, this work was presented to Mahatma Gandhi on his 70th birthday, October 22nd, 1939. This work is not only a remarkable tribute from notable men and women of diverse views, but an important estimate of the life and thought of Mahatma Gandhi.
Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.
The magnum opus by Japanese literary sensation Fuminori Nakamura, Cult X is a story that dives into the psychology of fringe religion, obsession, and social disaffection. When Toru Narazaki’s girlfriend, Ryoko Tachibana, disappears, he tries to track her down, despite the warnings of the private detective he’s hired to find her. Ryoko’s past is shrouded in mystery, but the one concrete clue to her whereabouts is a previous address in the heart of Tokyo. She lived in a compound with a group that seems to be a cult led by a charismatic guru with a revisionist Buddhist scheme of life, death, and society. Narazaki plunges into the secretive world of the cult, ready to expose himself to any of the guru’s brainwashing tactics if it means he can learn the truth about Ryoko. But the cult isn’t what he expected, and he has no idea of the bubbling violence he is stepping into. Inspired by the 1995 sarin gas terrorist attack on the Tokyo subway, Cult X is an exploration of what draws individuals into extremism. It is a tour de force that captures the connections between astrophysics, neuroscience, and religion; an invective against predatory corporate consumerism and exploitative geopolitics; and a love story about compassion in the face of nihilism.