By Nikolay Milkov (auth.)
This publication is a historic research of the major philosophical flow in England within the 20th century. In seven chapters, the highbrow improvement of the main well-known representatives of analytic philosophy-Moore, Russell and Wittgenstein in Cambridge, and Ryle, Austin, Strawson and Dummett in Oxford-is traced. The e-book doesn't objective, even though, at offering a narrative. this suggests, specifically, that generalisations and conclusions are diminished to a minimum-an method followed in an endeavour to dodge the risk of subjectivism that examining the philosophers lower than scrutiny might impose. My wish is that through following this aproach, my inves tigation will stimulate readers to make their very own generalisations and conclusions at the foundation of the objectively offered info. as a substitute, my goal is to articulate a perfect, entire description of the phil osophical texts of the seven most vital analytic philosophers in England within the 20th century. For this objective, all their articles and books were sifted via for you to select the main consultant components. For seen purposes, in simple terms the chapters on Russell and Wittgenstein, and-to a lesser extent-the bankruptcy on Moore, are extra theoretical.
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Extra info for A Hundred Years of English Philosophy
In 'The Nature of Moral Philosophy' (1921) Moore specifies that ethics deals, above all, with the idea of good in itself. '[I]t must be a thing which is worth having, even if nothing further comes of it' (p. 324). He criticises those philosophers who don't consider good as something that exists in itself alone but speak of it 'as a sort of thing from which other good things do in fact come' (p. 326). Thus for Aristotle goodness is an actual occurrence over a particular period of time; not a substance like a man, thing or character that can have an intrinsic value.
That is why pleasure is different from being conscious of it. The colour blue and the consciousness of it are different things, to the same extent as blue and green are. According to Keynes, around 1903 Moore believed that 'nothing matters except states of mind' which were not associated with action or achievement or with consequences. They consist in timeless, passionate states of contemplation and communion. . The appropriate subjects of passionate contemplation and communion were a beloved person, beauty and truth.
Certain it is, that in all those cases where we found a difference of opinion, we found also that the question had not been clearly understood. Though, therefore, we cannot prove that we are right, yet we have reason to believe that everybody, unless he is mistaken as to what he thinks, will think the same as we. It is as with a sum in mathematics. (p. 145) The only difference between ethics and mathematics in this respect is that, because of the complexity of ethics, it is much more difficult to arrive at an agreement on who has made a mistake.