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By Harold A. Durfee, David F. T. Rodier (auth.), Harold A. Durfee, David F. T. Rodier (eds.)
It has been a relentless goal of the sequence of yankee collage guides IN PHILOSOPHY to provide to the philosophical reader books which probed the frontiers of latest philosophy. That purpose is still precise of the subsequent quantity, which deals a world discussion concerning the phenomenological application and succeeding routine. Early during this sequence we attempted, besides, to start up philosophical dialogue throughout critical barriers and limitations that have characterised modern mirrored image. That topic additionally persisted within the unique essays offered herein. With the e-book of this 5th quantity within the sequence we've crossed whatever of a minor milestone in our recreation, and are appreciative of the sort welcome with which we now have been acquired through the readers. we want to thank basically the members to this quantity for his or her precious and prepared cooperation. We additionally desire to thank Ms. Irmgard Scherer for her translation of Professor Apel's paper, in addition to Professor Apel himself for reviewing this translation. we're additionally happy to thank the place of work of the Dean of the school Of Arts And Sciences and particularly Dean Betty T. Bennett, for a furnish for typing, in addition to Ms. Mary H. Wason for her fantastic typing talents and her sort cooperation.
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Additional resources for Phenomenology and Beyond: The Self and Its Language
Sample text
In rejecting the primacy of epistemology as a prelude to all thinking, the idealists were demanding that the substantive issues raised by religious belief be discussed in their own terms and that, since these terms call for explicit metaphysical treatment, it is illegitimate to ignore this fact and retreat to some critical program aimed at determining whether religious language is meaningful. For as Royce and others pointed out, these critical programs are not themselves without assumptions as to what is what; on the contrary, every critical philosophy is fundamentally rooted in a prior conception of what alone is real and meaningful and their criticism often reaches no further than the dogmatic application of this conception.
F. T. ), Phenomenology and Beyond: The Self and Its Language, 26-40. © 1989 by Kluwer Academic Publishers. It is not my intention to discuss the general question involved beyond the comment that the biblical tradition gives, in the nature of the case, no clear warrant for the conclusion that this or that particular philosophy is the Christian philosophy. On the other hand, not all philosophical positions are on the same footing vis a vis Christianity in the sense that if what some of them maintain about the real world is true, Christianity would be false.
There was variety of opinion on this point, but there was also a general tendency to support belief in a teleological or purposive ground for the attunement between the natural order and the human intelligence discovering that order. The intelligibility of nature was a major factor in directing the concern of the idealists to the idea of God as a serious philosophical problem. And it was this concern which linked their thought to a spectrum of religious questions. For some the solution took the form of a theistic interpretation of the evolutionary process, while for others, among whom Urban is typical, the issue turned on whether there is a ground for the intelligible world and the basic values--intelligence, honor, justice--which are ingredient in all serious human endeavor.