By Fiona Ellis
This e-book strains a deep false impression in regards to the relation of techniques and fact within the heritage of philosophy. It exposes the impact of the error within the considered Locke, Berkeley, Kant, Nietzche and Bradley, and means that the answer are available in Hegelian notion. Ellis argues that the remedy proposed exemplifies Hegel's dialectical technique. this is often an immense contribution to this region of philosophy.
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Extra resources for Concepts and Reality in the History of Philosophy: Tracing a Philosophical Error From Locke to Bradley (Routledge Advances in the History of Philosophy)
Indeed, it implies a reference to an invention of the kind which can be read into Kant’s position and is reminiscent also of a related claim which finds occasional expression in the positions of Locke and Berkeley. If this is what Nietzsche is getting at, then provided that we accept that humans are inventive in a way that birds and insects are not, then we can begin to give a sense to the claim that their respective worlds are different. Now if it is denied that there is anything beyond these worlds, and if it is claimed also that they are incommensurable with respect to one another, then we are forced to inquire after their origin.
Rather, it is the fact that God causes the things he perceives that is fundamental. The claim then is that the mind of God is causally responsible for the ideas he perceives, the ideas in question being the sensible qualities of things. If we assume further that God is to be identified with the things we perceive, then the position we end up with is that the things we perceive are ontologically responsible for the qualities they exhibit – a position which sounds rather similar to the materialist standpoint it was intended to replace.
The version of this claim which is of interest to him is the one he reads into Locke’s philosophy, namely, that material things are to be set apart from the things we perceive and function as their unknowable causes. Furthermore, we may be prepared to agree with him – as Locke does at times – that there are difficulties with such a position. At this point, however, it is open to the materialist to deny that material things are to be set apart from the things we perceive and to allow that they are causally responsible for our veridical perceptions.
Concepts and Reality in the History of Philosophy: Tracing a Philosophical Error From Locke to Bradley (Routledge Advances in the History of Philosophy) by Fiona Ellis