Originally published in 1948. In the first essay of this collection, Lovejoy reflects on the nature, methods, and difficulties of the historiography of ideas. He maps out recurring phenomena in the history of ideas, which the essays illustrate. One phenomenon is the presence and influence of the same presuppositions or other operative "ideas" in very diverse provinces of thought and in different periods. Another is the role of semantic transitions and confusions, of shifts and of ambiguities in the meanings of terms, in the history of thought and taste. A third phenomenon is the internal tensions or waverings in the mind of almost every individual writer—sometimes discernible even in a single writing or on a single page—arising from conflicting ideas or incongruous propensities of feeling or taste to which the writer is susceptible. These essays do not contribute to metaphysical and epistemological questions; they are primarily historical.
Originally published in 1961. The Reason, the Understanding, and Time is concerned with the history of the conceptions of reason, ego, time, and other related concepts that enjoyed a great vogue and influence in German philosophy in the last decades of the eighteenth century and the early decades of the nineteenth century. Kant's influence on and relevance to the development of later German epistemology is traced, as is the impact of those ideas on the Transcendentalist movements in England and America as represented by Coleridge, Carlyle, and Emerson. The significance of Jacobi's philosophy, hitherto not fully appreciated by historians, is demonstrated as well as the contribution of the young Schelling. By examining Bergson's letters, Lovejoy throws new light on Bergson's concept of time. Lovejoy's philosophical interpretation is a model of penetrating insight and helpful criticism.
This is arguably the seminal work in historical and philosophical analysis of the twentieth century. Originally delivered for the William James lecture series at Harvard University in 1932-33, it remains the cornerstone of the history of ideas. Lovejoy sees philosophy's history as one of confusion of ideas, a prime example of which is the idea of a "great chain of being"--a universe linked in theology, science and values by pre-determined stages in all phases of life. Lovejoy's view is one of dualities in nature and society, with both error and truth as part of the natural order of things. The past reminds us that the ruling modes of thought of our own age, which we may view as clear, coherent and firmly grounded, are unlikely to be seen with such certainty by posterity. The Great Chain of Being is an excursion into the past, with a clear mission--to discourage the assumption that all is known, or that what is known is not subject to modifi cation at a later time. Lovejoy reaffirms the "intrinsic worth of diversity," as a caution against certitude. By this he does not mean toleration of indiff erence, or relativity for its own sake, but an appreciation of mental and physical process of human beings. As Peter Stanlis notes in his introduction: "Faith in the great chain of being was fi nally largely extinguished by the combined infl uences of Romantic idealism, Darwin's theory of evolution, and Einstein's theory of relativity." Few books remain as alive to prospects for the future by reconsidering follies of the past as does Lovejoy's stunning work.
The Revolt Against Dualism, first published in 1930, belongs to a tradition in philosophical theorizing that Arthur O. Lovejoy called "descriptive epistemology." Lovejoy's principal aim in this book is to clarify the distinction between the quite separate phenomena of the knower and the known, something regularly obvious to common sense, if not always to intellectual understanding. This work is as much an argument about the ineluctable differences between subject and object and between mentality and reality, as it is a subtle polemic against those who would stray far from acknowledging these differences. With a resolve that lasts over three hundred pages, Lovejoy offers candid evaluations of a generation's worth of philosophical discussions that address the problem of epistemological dualism. In his stunning new introduction, Jonathan B. Imber offers a reassessment of Lovejoy's career as a thinker and as an active participant in the worldly affairs of academic life. He introduces to a new generation of readers some enduring principles of the vocation of the scholar to which Lovejoy not only subscribed but to which he also gave substance through his activities as an academic man. The opening statement provides both a fit tribute to a great pioneer in the history of ideas, and an example of intellectual history in its own right. The Revolt Against Dualism will be a significant addition to the libraries of philosophers, sociologists, and history of ideas scholars.
Originally published in 1961. The Reason, the Understanding, and Time is concerned with the history of the conceptions of reason, ego, time, and other related concepts that enjoyed a great vogue and influence in German philosophy in the last decades of the eighteenth century and the early decades of the nineteenth century. Kant's influence on and relevance to the development of later German epistemology is traced, as is the impact of those ideas on the Transcendentalist movements in England and America as represented by Coleridge, Carlyle, and Emerson. The significance of Jacobi's philosophy, hitherto not fully appreciated by historians, is demonstrated as well as the contribution of the young Schelling. By examining Bergson's letters, Lovejoy throws new light on Bergson's concept of time. Lovejoy's philosophical interpretation is a model of penetrating insight and helpful criticism.
From later antiquity to the close of the 18th century, most educated men accepted without question a traditional view of the plan and structure of the world. In this volume, Lovejoy copiously illustrates the influence of this conception, and of the ideas out of which it was compounded, upon the imagination and feelings as expressed in literature.
From later antiquity down to the close of the eighteenth century, most philosophers and men of science and, indeed, most educated men, accepted without question a traditional view of the plan and structure of the world. In this volume, which embodies the William James lectures for 1933, Arthur O. Lovejoy points out the three principles—plenitude, continuity, and graduation—which were combined in this conception; analyzes their origins in the philosophies of Plato, Aristotle, and the Neoplatonists; traces the most important of their diverse samifications in subsequent religious thought, in metaphysics, in ethics and aesthetics, and in astronomical and biological theories; and copiously illustrates the influence of the conception as a whole, and of the ideas out of which it was compounded, upon the imagination and feelings as expressed in literature.
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