The Theory of Knowledge (Classic Reprint): A Contribution to Some Problems of Logic and Metaphysics: A Contribution to Some Problems of Logic and Metaphysics (Classic Reprint) - Tapa blanda

Hobhouse, L. T.

 
9781440088902: The Theory of Knowledge (Classic Reprint): A Contribution to Some Problems of Logic and Metaphysics: A Contribution to Some Problems of Logic and Metaphysics (Classic Reprint)

Sinopsis

This book provides a detailed examination of the theory of knowledge by analyzing the conditions, contents, and validity of our knowledge as a whole. The author endeavors to complete the inquiry that every science makes into the proof of any given assertion, leaving no assumption unexpressed or untested. It covers a wide range of topics, including the nature of simple apprehension, the content of apprehension, and the validity of judgment. The book delves into the philosophical problems surrounding knowledge, such as the distinction between knowledge and feeling, the nature of reality, and the possibility of an external world. By investigating these concepts, the author aims to provide a comprehensive understanding of the foundations of human knowledge and its implications for our understanding of the world.

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Reseña del editor

Excerpt from The Theory of Knowledge: A Contribution to Some Problems of Logic and Metaphysics

The reaction against the scientific spirit, so characteristic of our generation, has shown itself in the philosophic world in the decay of what has been called the English school. Along with many defects and limitations, that school, from Bacon and Locke to Mill and Spencer, has had the merit of dealing, or attempting to deal, in a sympathetic spirit with the problems and methods of the sciences. The shortcomings of empiricism have been pointed out adequately enough now by the brilliant series of critics who have drawn their inspira tion from other sources, and the danger at present seems to be that the real services of the English school should be forgotten. On the other hand, the newer movement in our thought, now itself nearly thirty years old, has hardly fulfilled its promise of giving us on metaphysical grounds a better synthesis than could be hoped for from science. As time has gone on, the purely negative and critical side of the movement has tended to gain the upper hand; and in the great metaphysical work of the keenest intellect which the school has produced, while everyone admits the force of the negative dialectics, such con structive conceptions as remain seem scarcely at home.

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Reseña del editor

The world of thought at the present day is in a somewhat anomalous condition. We have come to the point where science seems to stand in real danger of heing ruined by her own success. The mass of accumulated fact on which she justly prides herself has become too vast for any single mind to master. There could be no Aristotle ia the nineteenth century. Tear by year it becomes more difficult to take any sort of view of the whole field of fcaowledge which should be at once comprehensive and accurate. It results that positive knowledge can scarcely be said any longer to have a general purpose or tendency. I ntellectually, it is an age of detail The unity which we miss in science we might hope to find in philosophy. And here, indeed, our century has done its best. In Germany, in France, and ia England it has produced great systems, containing elements of high permanent value. But these systems date from before the deluge of specialism. And they have all been, not so much refuted, for a dialecticail refutation can, after aU, be lived down, as imdermined by the subsequent movement of thought and discovery. Nor is this alL Not only is there no accepted scientific system, but in England, at least, the tendency of philosophic work is scarcely sympathetic to science. So far from seeing our way to a near or distant synthesis, we are more distracted than ever when we turn from science to philosophy. Instead of uniting the sciences, philosophy threatens to become a separate and even a hostile doctrine. The antagonism is doubtless veU ed, and the philosopher, like the theologian, is careful to avoid direct conflict with a far stronger foe. But the veil is not difS cult to pierce.
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