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This volume of original papers by a leading team of international scholars explores Isaac Newton's relation to a variety of empiricisms and empiricists. It includes studies of Newton's experimental methods in optics and their roots in Bacon and Boyle; Locke's and Hume's responses to Newton on the nature of matter, time, the structure of the sciences, and the limits of human inquiry. In addition it explores the use of Newtonian ideas in 18th-century pedagogy and the life sciences. Finally, it breaks new ground in analyzing the method of evidential reasoning heralded by the Principia, its nature, strength, and development in the subsequent three centuries of gravitational research. The volume will be of interest to historians of science and philosophy and philosophers interested in the nature of empiricism.
David Hume wrote that Berkeley's arguments `admit of no answer but produce no conviction'. This book aims at the kind of understanding of Berkeley's philosophy that comes from seeing how we ourselves might be brought to embrace it. Berkeley held that matter does not exist, and that the sensations we take to be caused by an indifferent and independent world are instead caused directly by God. Nature becomes a text, with no existence apart from the spirits who transmit and receive it. Kenneth P. Winkler presents these conclusions as natural (though by no means inevitable) consequences of Berkeley's reflections on such topics as representation, abstraction, necessary truth, and cause and effect. In the closing chapters Proefssor Winkler offers new interpretations of Berkeley's view on unperceived objects, corpuscularian science, and our knowledge of God and other minds.
Covers topics in philosophy, psychology, and scientific methods. Vols. 31- include "A Bibliography of philosophy," 1933-
The book surveys the key metaphysical contributions of the Cambridge Platonist, Henry More (1614–1687). It deals with such interwoven topics as: the natures of body and spirit, and the question of whether or not there is a sharp ontological division between them; the nature of spatial extension in relation to each; the composition and governance of the physical world, including More’s theories of Hyle, atoms, vacuum, and the Spirit of Nature; and the life of the human soul, including its pre-existence. It approaches these topics and the systematic connections between them both historically and analytically, and seeks to do justice to the ways in which More’s system developed and changed—sometimes quite dramatically—over the course of his long career. It also explores More's intellectual relations with both his own inspirations (Plotinus, Origen, Ficino, Descartes, etc.) and with those who responded, whether positively or negatively, to his work (Leibniz, Locke, Boyle, Newton, etc.).
Oxford University Press is proud to present the second volume in a new annual series, presenting a selection of the best current work in the history of philosophy. Oxford Studies in Early Modern Philosophy focuses on the seventeenth and eighteenth centuries--the extraordinary period of intellectual flourishing that begins, very roughly, with Descartes and his contemporaries and ends with Kant. It will also publish papers on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought. The articles in OSEMP will be of importance to specialists within the discipline, but the editors also intend that they should appeal to a larger audience of philosophers, intellectual historians, and others who are interested in the development of modern thought.
"In this stunning philosophical accomplishment, McCumber sheds important new light on the history of substance metaphysics and Heidegger's challenge to metaphysical thinking. . . . Well-documented, brilliant, definitely a major contribution to philosophy!" —Choice In this compelling work, John McCumber unfolds a history of Western metaphysics that is also a history of the legitimation of oppression. That is, until Heidegger. But Heidegger himself did not see how his conception of metaphysics opened doors to challenge the domination encoded in structures and institutions—such as slavery, colonialism, and marriage—that in the past have given order to the Western world.