By Frederick Copleston

ISBN-10: 038546844X

ISBN-13: 9780385468442

Conceived initially as a major presentation of the improvement of philosophy for Catholic seminary scholars, Frederick Copleston's nine-volume A background Of Philosophy has journeyed a ways past the modest objective of its writer to common acclaim because the most sensible heritage of philosophy in English.Copleston, an Oxford Jesuit of big erudition who as soon as tangled with A.J. Ayer in a fabled debate in regards to the life of God and the opportunity of metaphysics, knew that seminary scholars have been fed a woefully insufficient vitamin of theses and proofs, and that their familiarity with so much of history's nice thinkers was once diminished to simplistic caricatures.  Copleston got down to redress the inaccurate through writing an entire background of Western Philosophy, one crackling with incident and highbrow pleasure - and one who offers complete position to every philosopher, offering his proposal in a fantastically rounded demeanour and displaying his hyperlinks to those that went earlier than and to people who got here after him.

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Extra info for A History of Philosophy, Vol. 2: Medieval and Renaissance Philosophy From Augustine to Duns Scotus

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Ibid.. 6, 1 - 3 . THE PATRISTIC PERIOD 29 theology; St. John Chrysostom (died 406) is celebrated as one of the greatest orators of the Church and for his work on the Scriptures. In treating of dogmas like those of the Blessed Trinity and the Hypostatic Union the Fathers naturally made use of philosophical terms and expressions; but their application of reasoning in theology does not make them philosophers in the strict sense and we must pass them over here. One may point out, however, that St.

This notion of the return of all things to God, to the Principle from whom they sprang, and of the attainment of a state in which God is 'all in all', was also borrowed by John Scotus Eriugena from St. Gregory, and in interpreting the somewhat ambiguous language of John Scotus one should at least bear in mind the thought of St. Gregory, even while admitting the possibility of John Scotus having attached a different meaning to similar words. But, though St. Gregory of Nyssa shared Origen's theory of the restoration of all things, he did not share Origen's acceptance of the Platonic notion of pre-existence, and in the De hominis opificio1 he says that the author of the De Principiis was led astray by Hellenic theories.

2 The final procession within the Godhead is the Holy Spirit, and immediately below the Holy Spirit are the created spirits, who, through the power of the Holy Spirit, are lifted up to become sons of God, in union with the Son, and are finally participants in the divine life of the Father. 3 Souls were created by God exactly like to one another in quality, but sin in a state of pre-existence led to their being clothed with bodies, and the qualitative difference between souls is thus due to their behaviour before their entry into this world.

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A History of Philosophy, Vol. 2: Medieval and Renaissance Philosophy From Augustine to Duns Scotus by Frederick Copleston

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