By W. T. Jones, Robert J. Fogelin
Learning the philosophy of the 20 th century is an issue of being surrounded by way of timber to such an quantity that it's tricky to make out the form of the woods as an entire. however, regardless of the entire variety of hobbies and faculties into which they're divided, we will nonetheless make out that philosophy in our instances has a land of solidarity. within the first position, when you consider that philosophy by no means develops in a vacuum yet is a part of the continuing tradition, the entire a number of colleges of twentieth-century philosophy have, because it have been, a twentieth-century glance. This unique glance effects from the truth that all twentieth-century philosophers, even though a lot they vary philosophically, are resonating with and responding to the deep matters of the society of which they're a part—its ambivalence towards technology, its preoccupation with language, its fear over realization, and its lack of confidence...
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Additional info for A History of Western Philosophy: The Twentieth Century to Quine and Derrida, Volume V
The causal chain continues until the First, Uncaused Cause originally sets the newly created material world in motion. Newton’s first law begins with the words, “Every body . ” It does not state what only inorganic bodies do, but what every body in the universe must do, including human bodies. Its extension is not to a particular kind of being but to all material beings, universally. Extrapolating from the laws of physics, Hobbes reasons that there is nothing in the universe except bodies, including the unfathomably great body of God.
Kant’s idea of a Copernican revolution in philosophy continues this reversal of perspectives. For the modern thinker, the world as it appears to an observer in a particular location at a particular time is no longer regarded as the true world, as the world as it is in itself. The framework from which we regard the world is relative to the standpoint we actively take up in relation to it. The implications of this revolutionary relativism become clearer when we consider other features of the ancient worldview.
The phenomenon that is present before us in contemplation is not reality but appearance. The reality is found only in the total process that produces the effect, and the mind must actively pursue this reality by going to the causes that produce the appearance. Hobbes puts it this way, with emphasis: Philosophy is the knowledge we acquire, by true ratiocination, of appearances, or apparent effects, from the knowledge we have of some possible production or generation of the same; and of such production, as has been or may be, from the knowledge we have of the effects.
A History of Western Philosophy: The Twentieth Century to Quine and Derrida, Volume V by W. T. Jones, Robert J. Fogelin