Fullerton George Stuart: An Introduction to Philosophy 20191115-1559

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2.	Sisällysluettelo	Contents	Содержание	(1,2,3,4,5)
3.	Muistiinpanot	Highlights	Примечания	h
4.	Sanasto	Vocabulary	Словарь	w

eng An excellent path to philosophy

Fullerton's Introduction to Philosophy is an excellent path to the fascinating aspects of philosophy, still today, although first published hundred years ago. True although he says in his preface the opposite that "there cannot be said to be a beaten path in philosophy" and that he concludes his discussion of 'modern philosophy' by the admonition of his thesis 93. DO NOT HASTILY ACCEPT A DOCTRINE. But that is what philosophy is: a cavalcade of controversies.

Fullerton announces his aim in six points:

To point out what the word "philosophy" means.
To explain the nature of reflective or philosophic thinking.
To give a general view of the main problems in philosophy.
To give account of some of the most important doctrines in philosophy.
To indicate the relation of philosophy to other sciences.
To show that the study of philosophy is of value to us all.

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Sisällysluettelo Contents Содержание (Code: (1,2,3,4,5))

1	01	I. INTRODUCTORY
1	0101	CHAPTER I THE MEANING OF THE WORD "PHILOSOPHY" IN THE PAST AND IN THE PRESENT
1	010101	1. THE BEGINNINGS OF PHILOSOPHY.
9	010102	2. THE GREEK PHILOSOPHY AT ITS HEIGHT.
9	010103	3. PHILOSOPHY AS A GUIDE TO LIFE.
5	010104	4. PHILOSOPHY IN THE MIDDLE AGES.
8	010105	5. THE MODERN PHILOSOPHY.
10	010106	6. WHAT PHILOSOPHY MEANS IN OUR TIME.
12	0102	CHAPTER II COMMON THOUGHT, SCIENCE, AND REFLECTIVE THOUGHT
12	010201	7. COMMON THOUGHT.
13	010202	8. SCIENTIFIC KNOWLEDGE.
15	010203	9. MATHEMATICS.
16	010204	10. THE SCIENCE OF PSYCHOLOGY.
18	010205	11. REFLECTIVE THOUGHT.
21	02	II. PROBLEMS TOUCHING THE EXTERNAL WORLD
21	0201	CHAPTER III IS THERE AN EXTERNAL WORLD?
21	020101	12. HOW THE PLAIN MAN THINKS HE KNOWS THE WORLD.
23	020102	13. THE PSYCHOLOGIST AND THE EXTERNAL WORLD.
24	020103	14. THE "TELEPHONE EXCHANGE.
29	0202	CHAPTER IV SENSATIONS AND "THINGS"
29	020201	15. SENSE AND IMAGINATION.
31	020202	16. MAY WE CALL "THINGS" GROUPS OF SENSATIONS?
32	020203	17. THE DISTINCTION BETWEEN SENSATIONS AND "THINGS"
36	020204	18. THE EXISTENCE OF MATERIAL THINGS.
38	0203	CHAPTER V APPEARANCES AND REALITIES
38	020301	19. THINGS AND THEIR APPEARANCES.
39	020302	20. REAL THINGS.
40	020303	21. ULTIMATE REAL THINGS.
43	020304	22. THE BUGBEAR OF THE "UNKNOWABLE."
47	0204	CHAPTER VI OF SPACE
47	020401	23. WHAT ARE WE SUPPOSED TO KNOW ABOUT IT.
48	020402	24. SPACE AS NECESSARY AND SPACE AS INFINITE.
49	020403	25. SPACE AS INFINITELY DIVISIBLE.
52	020404	26. WHAT IS REAL SPACE?
57	0205	CHAPTER VII OF TIME
57	020501	27. TIME AS NECESSARY, INFINITE, AND INFINITELY DIVISIBLE.
58	020502	28. THE PROBLEM OF PAST, PRESENT, AND FUTURE.
60	020503	29. WHAT IS REAL TIME?
65	03	III. PROBLEMS TOUCHING THE MIND
65	0301	CHAPTER VIII WHAT IS THE MIND?
65	030101	30. PRIMITIVE NOTIONS OF MIND.
66	030102	31. THE MIND AS IMMATERIAL.
69	030103	32. MODERN COMMON SENSE NOTIONS OF THE MIND.
71	030104	33. THE PSYCHOLOGIST AND THE MIND.
72	030105	34. THE METAPHYSICIAN AND THE MIND.
75	0302	CHAPTER IX MIND AND BODY
75	030201	35. IS THE MIND IN THE BODY?
76	030202	36. THE DOCTRINE OF THE INTERACTIONIST.
79	030203	37. THE DOCTRINE OF THE PARALLELIST.
82	030204	38. IN WHAT SENSE MENTAL PHENOMENA HAVE A TIME AND PLACE.
83	030205	39. OBJECTIONS TO PARALLELISM.
87	0303	CHAPTER X HOW WE KNOW THERE ARE OTHER MINDS
87	030301	40. IS IT CERTAIN THAT WE KNOW IT?
89	030302	41. THE ARGUMENT FOR OTHER MINDS.
92	030303	42. WHAT OTHER MINDS ARE THERE?
94	030304	43. THE DOCTRINE OF MIND-STUFF.
97	0304	CHAPTER XI OTHER PROBLEMS OF WORLD AND MIND
97	030401	44. IS THE MATERIAL WORLD A MECHANISM?
99	030402	45. THE PLACE OF MIND IN NATURE.
101	030403	46. THE ORDER OF NATURE AND "FREE-WILL."
104	030404	47. THE PHYSICAL WORLD AND THE MORAL WORLD.
109	04	IV. SOME TYPES OF PHILOSOPHICAL THEORY
109	0401	CHAPTER XII THEIR HISTORICAL BACKGROUND
109	040101	48. THE DOCTRINE OF REPRESENTATIVE PERCEPTION.
111	040102	49. THE STEP TO IDEALISM.
113	040103	50. THE REVOLT OF "COMMON SENSE."
115	040104	51. THE CRITICAL PHILOSOPHY.
120	0402	CHAPTER XIII REALISM AND IDEALISM
120	040201	52. REALISM.
124	040202	53. IDEAUSM.
129	0403	CHAPTER XIV MONISM AND DUALISM
129	040301	54. THE MEANING OF THE WORDS.
129	040302	55. MATERIALISM.
131	040303	56. SPIRITUALISM.
132	040304	57. THE DOCTRINE OF THE ONE SUBSTANCE.
135	040305	58. DUALISM.
136	040306	59. SINGULARISM AND PLURALISM.
137	0404	CHAPTER XV RATIONALISM, EMPIRICISM, CRITICISM, AND CRITICAL EMPIRICISM
138	040401	60. RATIONALISM.
141	040402	62. CRITICISM.
145	040403	63. CRITICAL EMPIRICISM.
146	040404	64. PRAGMATISM.
150	05	V. THE PHILOSOPHICAL SGENCES
150	0501	CHAPTER XVI LOGIC
150	050101	65. INTRODUCTORY: THE PHILOSOPHICAL SCIENCES.
150	050102	66. THE TRADITIONAL LOGIC.
151	050103	67. THE "MODERN LOGIC"
151	050104	68. LOGIC AND PHILOSOPHY.
155	0502	CHAPTER XVII PSYCHOLOGY
155	050201	69. PSYCHOLOGY AND PHILOSOPHY.
157	050202	70. THE DOUBLE AFFILIATION OF PSYCHOLOGY.
159	0503	CHAPTER XVIII ETHICS AND AESTHETICS
159	050301	71. COMMON SENSE ETHICS.
162	050302	72. ETHICS AND PHILOSOPHY.
163	050303	73. AESTHETICS.
165	0504	CHAPTER XIX METAPHYSICS
165	050401	74. WHAT IS METAPHYSICS?
167	050402	75. EPISTEMOLOGY.
169	0505	CHAPTER XX THE PHILOSOPHY OF RELIGION
169	050501	76. RELIGION AND REFLECTION.
170	050502	77. THE PHILOSOPHY OF RELIGION.
172	0506	CHAPTER XXI PHILOSOPHY AND THE OTHER SGENCES
172	050601	78. THE PHILOSOPHICAL AND NON-PHILOSOPHICAL SOENCES.
172	050602	79. THE STUDY OF SCIENTIFIC PRINCIPLES AND METHODS.
175	06	VI. ON THE STUDY OF PHILOSOPHY
175	0601	CHAPTER XXII THE VALUE OF THE STUDY OF PHILOSOPHY
175	060101	80. THE QUESTION OF PRACTICAL UTILITY.
176	060102	81. WHY PHILOSOPHICAL STUDIES ARE USEFUL.
180	060103	82. METAPHYSICS AND PHILOSOPHY OF RELIGION.
183	0602	CHAPTER XXIII WHY WE SHOULD STUDY THE HISTORY OF PHILOSOPHY
183	060201	83. THE PROMINENCE GIVEN TO THE SUBJECT.
183	060202	84. THE ESPECIAL IMPORTANCE OF HISTORICAL STUDIES TO REFLECTIVE THOUGHT.
183	060203	85. THE VALUE OF DIFFERENT POINTS OF VIEW.
188	060204	86. PHILOSOPHY AS POETRY, AND PHILOSOPHY AS SCIENCE.
189	060205	87. HOWTO READ THE HISTORY OF PHILOSOPHY.
192	0603	CHAPTER XXIV SOME PRACTICAL ADMONITIONS
192	060301	88. BE PREPARED TO ENTER UPON A NEW WAY OF LOOKING AT THINGS.
193	060302	89. BE WILLING TO CONSIDER POSSIBILITIES WHICH AT FIRST STRIKE ONE AS ABSURD.
194	060303	90. DO NOT HAVE TOO MUCH RESPECT FOR AUTHORITY.
197	060304	91. REMEMBER THAT ORDINARY RULES OF EVIDENCE APPLY.
198	060305	92. AIM AT CLEARNESS AND SIMPUQTY.
199	060306	93. DO NOT HASTILY ACCEPT A DOCTRINE.
199	060307	NOTES
199	060308	INDEX
199	060309
199	060310
199	060311	-----------------------------------------
199	060312	### en

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Muistiinpanot Highlights Примечания (Code: h)

1 (199)
practical admonitions on spirit and method. Had these admonitions been impressed upon me at a time when I was in especial need of guidance, I feel that they would have spared me no little anxiety and confusion of mind. For this reason, I recommend them to the attention of the reader.
2 (1)
The same thoughts can be set forth in plain language, and their significance illustrated by a constant reference to experiences which we all have -- experiences which must serve as the foundation to every theory of the mind and the world worthy of seri...
3 (2)
GEORGE STUART FULLERTON. New York, 1906. CONTENTS PART I
4 (1)
PHILOSOPHY.--The Greek historian Herodotus (484-424 B.C.) appears to have been the first to use the verb "to philosophize."
5 (1)
"philosopher" (etymologically, a lover of wisdom), a certain somewhat unreliable tradition traces it back to Pythagoras (about 582-500 B.C.). As told by Cicero,
6 (1)
At any rate, both the words "philosopher" and "philosophy" are freely used in the writings of the disciples of Socrates (470-399 B.C.), and it is possible that he was the first to make use of them.
7 (5)
Heraclitus, who was so impressed by the constant flux of things that he summed up his view of nature in the words: "Everything flows"; of Empedocles,
8 (9)
Socrates, that greatest of teachers,
9 (9)
In the works of Socrates' disciple Plato (428-347 B.C.) and in those of Plato's disciple Aristotle (384-322 B.C.), abundant justice is done to these fields of human activity. These two, the greatest among the Greek philosophers, differ from each other in many things, but it is worthy of remark that they both seem to regard the whole sphere of human knowledge as their province.
10 (9)
As for Aristotle, that wonderful man seems to have found it possible to represent worthily every science known to his time, and to have marked out several new fields for his successors to cultivate. His philosophy covers physics, cosmology, zoölogy, logic, metaphysics, ethics, psychology, politics and economics, rhetoric and poetics.
11 (9)
Stoic emphasizes the necessity of living "according to nature," and dwells upon the character of the wise man; the Epicurean furnishes certain selfish maxims for getting through life as pleasantly as possible; the Skeptic counsels apathy, an indifference to all things,--blessed is he who expects nothing, for he shall not be disappointed.
12 (5)
Stoic tells us of what the world consists; what was the beginning and what will be the end of things; what is the relation of the system of things to God. He
13 (5)
Epicurean informs us that the world originated in a rain of atoms through space; he examines into the foundations of human knowledge; and he proceeds to make himself comfortable in a world from which he has removed those disturbing elements, the gods...
14 (5)
Skeptic decides that there is no such thing as truth, before he enunciates the dogma that it is not worth while to worry about anything. The philosophy of each school includes a view of the system of things as a whole. The philosopher still regarded the universe of knowledge as his province.
15 (5)
Neo-Platonism, that half Greek and half Oriental system of doctrine which arose in the third century after Christ, the first system of importance after the schools mentioned above. But I must not pass it by without pointing out that the Neo-Platonic ...
16 (8)
attention to Francis Bacon (1561-1626) and Rene Descartes (1596-1650), the two who are commonly regarded as heading the list of the modern philosophers, we find both of them assigning to the philosopher an almost unlimited field.
17 (7)
knowledge has not wholly passed away even in our day. I shall not dwell upon Spinoza (1632-1677), who believed it possible to deduce a world a priori with mathematical precision; upon Christian Wolff (1679-1754), who defined philosophy as the knowledge of the causes of what is or comes into being; upon Fichte (1762-1814), who believed that the philosopher, by mere thinking, could lay down the laws of all possible future experience; upon Schelling (1775-1854), who, without knowing anything worth mentioning about natural science, had the courage to develop a system of natural philosophy, and to condemn such investigators as Boyle and Newton;
18 (7)
Hegel (1770-1831), who undertakes to construct the whole system of reality out of concepts, and who, with his immediate predecessors, brought philosophy for a while into more or less disrepute with men of a scientific turn of mind. I shall come down come down quite to our own times, and consider a man whose conception of philosophy has had and still has a good deal of influence, especially with the general public--with those to whom philosophy is a thing to be taken up in moments of leisure, and cannot be the serious pursuit of a life.
19 (9)
partially-unified knowledge; Philosophy is completely-unified knowledge." [1] Science, he argues, means merely the family of the Sciences-stands for nothing more than the sum of knowledge formed of their contributions.
20 (10)
It savors of temerity to write down such a title as that which heads the present section. There are men living to-day to whom philosophy means little else than the doctrine of Kant, or of Hegel, or of the brothers Caird, or of Herbert Spencer, or even of St. Thomas Aquinas, for we must not forget that many of the seminaries of learning in Europe and some in America still hold to the mediaeval church philosophy.
21 (9)
dose relation between philosophy and religion.
22 (12)
philosophy was once a synonym for the whole sum of the sciences or what stood for such; gradually the several sciences have become independent and the field of the philosopher has been circumscribed. We must admit, moreover, that there is to be found in a number of the special sciences a body of accepted facts which is without its analogue in philosophy.
23 (132)
Spinoza modified Descartes' doctrine in that he refused to regard mind and matter as substances at all. He made them unequivocally attributes of the one and only substance, which he called God.
24 (135)
with Spinoza, call the one Substance God; that is, he may be a Pantheist. On the other hand, he may, with Spencer, call it the Unknowable, and be an Agnostic. Other shades of opinion are open to him, if he cares to choose them.
25 (135)
stands out one broad distinction, that of the physical and the mental.
26 (135)
man who has done no reading in the philosophers is scarcely tempted to obliterate; to him the world consists of two kinds of things widely different from each other; minds are not material things and material things are not minds. We
27 (136)
Pluralism, a word which is meant to cover the various doctrines which maintain that there is more than one ultimate principle or being in the universe.
28 (137)
Empedocles (born about 490 B.C.). This thinker made earth, water, fire, and air the four material principles or "roots” of things. He was not a monist, and we can certainly not call him a dualist.
29 (137)
[2] "The Limits of Evolution, and Other Essays," revised edition. New York, 1905. Page 137 - Note
30 (139)
Thus, he proves the existence of God by the following argument:- I exist, and I find if its cause must be as great as the reality it repres...-this idea I cannot be the author, for it represents something much greater than I, and
31 (139)
61. EMPIRICISM.
32 (140)
Locke, in his "Essay concerning Human Understanding,” undertakes "to inquire into the original, certainty, and extent of human knowledge, together with the grounds and degrees of belief, opinion, and assent."
33 (140)
The first book of the "Essay" is devoted to the proof that there are in the mind of man no "innate ideas" and no "innate principles." That is to say, Locke tries to show that one must not seek, in the "natural light" to which Descartes turned, a distinct and independent source of information,
34 (141)
Hume seemed to have shown, empiricism must run out into skepticism. If all our knowledge has its foundations in experience, how can we expect to find in our possession any universal or necessary truths? May not a later experience contradict an earlier? How can we be sure that what has been will be? Can we know that there is anything fixed and certain in our world?
35 (165)
How, then, does metaphysics differ from philosophy? The difference becomes clear to us when we realize that the word philosophy has a broader and looser signification, and that metaphysics is, so to speak, the core, the citadel, of philosophy.
36 (186)
That the prevailing architecture of a town is ugly can scarcely impress one who is acquainted with no other town.
37 (189)
Truth is truth, whether it be scientific truth or philosophical truth.
38 (189)
we may say that every philosophy worthy of the name is, at least, an attempt at scientific knowledge.

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1 "Weltweisheit," (10)

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