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Excerpt from Essays on Truth and Reality I have been unwilling to include so many pages on Pragmatism. The subject certainly does not occupy a corresponding space in my mind. But the reader perhaps will recognize that, having been in a manner forced here to write in self-defence, I am no longer free merely to consult my own wishes. He will find, I trust, that the discussion, if too long, throws light on some points of interest; and in any case the remedy remains in his power. On the other hand, I should be sorry if the examination of 'Radical Empiricism' were left unread. It is a satisfaction to me, when approaching the end of my own career, to note (whatever school or tendency may from time to time be in fashion) the increasing devotion amongst us to metaphysical inquiry. There has been, I think, a rise in the general level of English philosophical thought such as fifty years ago might well have seemed incredible. I am the more resigned to add that the best which I can now myself expect to do is to collect some other scattered writings, as well as perhaps to republish those early volumes which I can no longer hope to re-write. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Excerpt from Reality and Truth: A Critical and Constructive Essay Concerning Knowledge, Certainty, and Truth For many years it has been my great desire to give to my fellow-countrymen, and, if might be, to the English speaking world, a critical but definite treatment of the foundations of knowledge, truth, and certainty. N 0 pro blem could conceivably be more insistent or more urgent. Like the piles that are driven deep below the surface of the water, unseen but necessary supports, the theory of knowledge upholds all. Whatever we attempt within the whole vast range of the theoretical or practical sciences, all depends ultimately upon our solution of the problem of knowledge. Thus whether we are interested in theology or natural science, in speculative philosophy or social work, in politics and economics, or art and literature, matters little. \vhen one man sets out to think or two set out to agree upon some idea or plan, they invariably rely upon some accepted view of the limits and possibilities of our knowing powers, and al most invariably they differ. We all have some working theory of knowledge, however ill-defined and inarticulate. And there lies the danger. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Francis Herbert Bradley OM (30 January 1846 - 18 September 1924) was a British idealist philosopher. His most important work was Appearance and Reality (1893).Bradley was born at Clapham, Surrey, England (now part of the Greater London area). He was the child of Charles Bradley, an evangelical preacher, and Emma Linton, Charles's second wife. A. C. Bradley was his brother. Educated at Cheltenham College and Marlborough College, he read, as a teenager, some of Immanuel Kant's Critique of Pure Reason. In 1865, he entered the University College, Oxford. In 1870, he was elected to a fellowship at Oxford's Merton College where he remained until his death in 1924. Bradley is buried in Holywell Cemetery in Oxford. During his life, Bradley was a respected philosopher and was granted honorary degrees many times. He was the first British philosopher to be awarded the Order of Merit. His fellowship at Merton College did not carry any teaching assignments and thus he was free to continue to write. He was famous for his non-pluralistic approach to philosophy. His outlook saw a monistic unity, transcending divisions between logic, metaphysics and ethics. Consistently, his own view combined monism with absolute idealism. Although Bradley did not think of himself as a Hegelian philosopher, his own unique brand of philosophy was inspired by, and contained elements of, Georg Wilhelm Friedrich Hegel's dialectical method.
Excerpt from Essay on Truth Let us look at some Of the difficulties in the way Of our Obtaining a complete apprehension Of any truth whatever, difficulties alike inherent in the substance Of truth and the limitations Of Our capacity. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Excerpt from Knowledge, Life and Reality: An Essay in Systematic Philosophy Tempt at systematic results, which has been rather abnormally slow, has been preceded by prolonged study of the separate problems, the solutions of which need to be combined in the total result. However all this may be, my request is simply this: Let us both, reader and author, abjure all deference to the idols of the theater, ' as well as to the idols Of the cave, ' and try to frame and judge our philosophical Opinions according to the harmony Of the truths that are expressed in them. One other request seems to me equally reasonable. It is that a fair amount of candid reflection shall determine the mean ing, and the truth of the meaning, which has been put into the words. There is no inherent reason why philosophical opinions should not be made intelligible to any intelligent and thought ful, not to say educated, reader. But this desirable end can not be reached without a genuine effort at co-operation. Pro found philosophy may be taught in poetry, drama, and even in the novel. But if it is to be got out of these captivating forms of its presentation, the author cannot do all the work. In this book I have, for the most part, carefully avoided all technical language; and I have taken pains to make my meaning clear. But the very subject - since philosophy is the product of re flective thinking - requires the studious and reflecting mind on the part of those who make use of the book. If in any places it shall seem more difficult to understand - not to say, essen tially obscure, - than the nature of the discussion itself makes reasonable, I shall stand ready to confess my failure and to bear the blame. But I cannot promise or hope to be under stood by those who care only to be, for the moment, entertained; or who have neither the inclination nor the leisure to give to my efforts any measure Of careful and thoughtful attention. To those who are already at all familiar with the other writ ings on philosophy by the same author, as well as to those who may possibly be attracted to some Of those writings by reading this book, a further word of introduction may prove helpful. During the last twenty-five years, I have treated of the leading. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Francis Herbert Bradley OM (30 January 1846 - 18 September 1924) was a British idealist philosopher. His most important work was Appearance and Reality (1893). Life: Bradley was born at Clapham, Surrey, England (now part of the Greater London area). He was the child of Charles Bradley, an evangelical preacher, and Emma Linton, Charles's second wife. A. C. Bradley was his brother. Educated at Cheltenham College and Marlborough College, he read, as a teenager, some of Immanuel Kant's Critique of Pure Reason. In 1865, he entered the University College, Oxford. In 1870, he was elected to a fellowship at Oxford's Merton College where he remained until his death in 1924. Bradley is buried in Holywell Cemetery in Oxford. During his life, Bradley was a respected philosopher and was granted honorary degrees many times. He was the first British philosopher to be awarded the Order of Merit. His fellowship at Merton College did not carry any teaching assignments and thus he was free to continue to write. He was famous for his non-pluralistic approach to philosophy. His outlook saw a monistic unity, transcending divisions between logic, metaphysics and ethics. Consistently, his own view combined monism with absolute idealism. Although Bradley did not think of himself as a Hegelian philosopher, his own unique brand of philosophy was inspired by, and contained elements of, Georg Wilhelm Friedrich Hegel's dialectical method. Philosophy: Bradley rejected the utilitarian and empiricist trends in English philosophy represented by John Locke, David Hume, and John Stuart Mill. Instead, Bradley was a leading member of the philosophical movement known as British idealism, which was strongly influenced by Kant and the German idealists, Johann Fichte, Friedrich Schelling, and Hegel, although Bradley tended to downplay his influences. In 1909, Bradley published an essay entitled "On Truth and Coherence" in the journal Mind (reprinted in Essays on Truth and Reality). The essay criticises a form of infallibilist foundationalism in epistemology. The philosopher Robert Stern has argued that in this paper Bradley defends coherence not as an account of justification but as a criterion or test for truth. Moral philosophy: Bradley's view of morality was driven by his criticism of the idea of self used in the current utilitarian theories of ethics. He addressed the central question of "Why should I be moral?" He opposed individualism, instead defending the view of self and morality as essentially social. Bradley held that our moral duty was founded on the need to cultivate our ideal "good self" in opposition to our "bad self."However, he acknowledged that society could not be the source of our moral life, of our quest to realise our ideal self. For example, some societies may need moral reform from within, and this reform is based on standards which must come from elsewhere than the standards of that society. He made the best of this admission in suggesting that the ideal self can be realised through following religion. His views of the social self in his moral theorising are relevant to the views of Fichte, George Herbert Mead, and pragmatism. They are also compatible with modern views such as those of Richard Rorty and anti-individualism approaches. Legacy: Bradley's philosophical reputation declined greatly after his death. British idealism was practically eliminated by G.E. Moore and Bertrand Russell in the early 1900s. Bradley was also famously criticised in A. J. Ayer's logical positivist work Language, Truth and Logic for making statements that do not meet the requirements of positivist verification principle; e.g., statements such as "The Absolute enters into, but is itself incapable of, evolution and progress." There has in recent years, however, been a resurgence of interest in Bradley's and other idealist philosophers' work in the Anglo-American academic community............
Excerpt from Peace Through the Truth, Vol. 1: Or, Essays on Subjects Connected With Dr. Pusey's Eirenicon If the composition of a preface, even under ordinary circumstances, is beset with difficulties, those difficulties are considerably enhanced, when the duty falls to its lot of introducing to public notice an intermediary volume in a series. For it must of necessity look back, look on, and look forward; since, in order to do its work efficiently, it will have a word to say about former, present, and future volumes. Should it moreover so happen, (as it does in the present instance), that the subject-matter of the respective volumes is distinct and of a widely different character, the task becomes proportionably heavier; nor can the author well avoid its assuming the form of a more or less miscellaneous collection of notes. It is clearly impossible, in such case, to aim at any unity of idea; and the most that he can hope to exhibit is a certain unity of order. With this object in view, I propose to place before the reader certain facts, which he has a right to know, touching my first volume. First of all, then, there are two important errata which I desire to correct on this the first fitting opportunity that has presented itself since the publication of the work. In the Essay on the Immaculate Conception a document will be found to have been produced in the shape of a deed of gift, bearing the date of A.D. 780. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Excerpt from The Truth of Things In the following essays it has been the purpose of the writer to construct a statement of truths about things, as briefly as possible, that will stand the test of reason and religion; It will then stand the test of philosophy and science. It Is needless to say that the writer Is well aware that his attempt will not he entirely successful. They were originally written at different times, and revised at the time of this print; and filled up some of the spare time of a busy life. Owing to their having been written at different times, many repetitions of the same general truths will be found to occur. They are sent out to stand on their own feet, and speak for themselves; knowing that they will do so to the extent that they are true; and to the extent that the reader while reading them is able to separate the truth from the error. It will be taken as a favor if any one finding an error In any of these theories will send its correction to the writer. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
What does it mean to be truthful? What role does truth play in our lives? What do we lose if we reject truthfulness? No philosopher is better suited to answer these questions than Bernard Williams. Writing with his characteristic combination of passion and elegant simplicity, he explores the value of truth and finds it to be both less and more than we might imagine. Modern culture exhibits two attitudes toward truth: suspicion of being deceived (no one wants to be fooled) and skepticism that objective truth exists at all (no one wants to be naive). This tension between a demand for truthfulness and the doubt that there is any truth to be found is not an abstract paradox. It has political consequences and signals a danger that our intellectual activities, particularly in the humanities, may tear themselves to pieces. Williams's approach, in the tradition of Nietzsche's genealogy, blends philosophy, history, and a fictional account of how the human concern with truth might have arisen. Without denying that we should worry about the contingency of much that we take for granted, he defends truth as an intellectual objective and a cultural value. He identifies two basic virtues of truth, Accuracy and Sincerity, the first of which aims at finding out the truth and the second at telling it. He describes different psychological and social forms that these virtues have taken and asks what ideas can make best sense of them today. Truth and Truthfulness presents a powerful challenge to the fashionable belief that truth has no value, but equally to the traditional faith that its value guarantees itself. Bernard Williams shows us that when we lose a sense of the value of truth, we lose a lot both politically and personally, and may well lose everything.