A historical past of Scottish Philosophy is a sequence of collaborative reviews, each one quantity being dedicated to a particular interval. jointly they supply a accomplished account of the Scottish philosophical culture, from the centuries that laid the root of the striking burst of highbrow fertility referred to as the Scottish Enlightenment, throughout the Victorian age and past, while it persisted to workout strong highbrow effect at domestic and overseas. The books goal to be traditionally informative, whereas even as helping renew philosophical curiosity within the issues of which the Scottish philosophers grappled, and within the suggestions they proposed.
This quantity covers the background of Scottish philosophy after the Enlightenment interval, during the 19th and 20th centuries. best specialists discover the lives and paintings of significant figures together with Thomas Brown, William Hamilton, J. F. Ferrier, Alexander Bain, John Macmurray, and George Davie, and handle very important advancements within the interval from the Scottish reception of Kant and Hegel to the unfold of Scottish philosophy in Europe, the United States and Australasia, and the relation of good judgment philosophy and American pragmatism. A concluding bankruptcy investigates the character and identification of a 'Scottish philosophical tradition'.
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Extra resources for Scottish Philosophy in the Nineteenth and Twentieth Centuries (A History of Scottisch Philosophy)
Man and Society: The Scottish Inquiry of the 18th Century. Princeton: Princeton University Press. Calderwood, Henry (1854). The Philosophy of the Infinite, with Special Reference to the Theories of Sir William Hamilton and M. Cousin. Edinburgh: Thomas Constable & Co. E. (2003). Ferrier and the Blackout of the Scottish Enlightenment. Edinburgh: Centre for the History of Ideas. Emerson, Roger L. (1995). ‘The “Affair” at Edinburgh and the “Project” at Glasgow: The Politics of Hume’s Attempts to Become a Professor’, in Stewart and Wright (1995: 1–23).
2 In the philosophy of science, Brown was rigorously phenomenalist, rejecting all metaphysical entities, whether subtle fluids, mental faculties, or causal powers. His Inquiry into the Relation of Cause and Effect (1818) provided a perceptive and influential commentary on the views of David Hume, and also gave the first unambiguous defence of what has become known as the ‘uniformity’ or ‘regularity’ view of causation (Psillos 2010, 2011). Although many expressed concerns over Brown’s apparent lack of Christian orthodoxy, and over his reduction of moral judgements to the experience of a particular kind of emotions, his Lectures and his Inquiry both included reasoned arguments in favour of theistic belief.
Brown practised as a physician from 1803 onwards, entering into partnership in 1806 with Dr James Gregory, Professor of the Practice of Physic in the university. Brown only ceased medical practice when he was appointed to the Chair of Moral Philosophy in 1810. During Brown’s years of study, he made friends with a group who were to become enormously influential through their founding of the Edinburgh Review. The three most important events during these years were Brown’s involvement in the founding of a new natural-philosophical student society, the Academy of Physics in 1797; his publication, in 1798, of a substantial critique of Erasmus Darwin’s Zoonomia (1794–6); and his contributions to the early numbers of the Edinburgh Review.