TAILIEUCHUNG - The Oxford Companion to Philosophy Part 20

The Oxford Companion to Philosophy Part 20. The book is alphabetized by the whole headings of entries, as distinct from the first word of a heading. Hence, for example, abandonment comes before a priori and a posteriori. It is wise to look elsewhere if something seems to be missing. At the end of the book there is also a useful appendix on Logical Symbols as well as the appendices A Chronological Table of Philosophy and Maps of Philosophy. | 170 continental philosophy continental philosophy. The phrase continental philosophy acquired its current meaning only after the Second World War when a process of increasing mutual exclusion of the English-speaking philosophical world and that of the continent ofEurope which had been going on since early in the century was finally recognized to be as deep as it was. In the Middle Ages philosophy expressed in the universal learned language of Latin was practised by philosophers who whatever their place of birth were constantly in movement from one centre of learning to another. This unity survived the Renaissance and even the initiation of writing philosophy in the vernacular by Bacon and Descartes. The vernacular came later to Germany primarily as the vehicle of Kant s three Critiques. His earlier writings had been in Latin as had been those of Leibniz when they were not in French. The latter s disciple Christian Wolff in whose school of thought Kant had been brought up published his work in both Latin and German versions. Locke whose writings were so influential in France was himself influenced by Descartes and Gassendi and studied Malebranche. Hume who woke Kant from his dogmatic slumber read Bayle and was accused by SamuelJohnson ofwriting like a Frenchman . The Scottish philosophy of common sense was a central element in the official eclecticism of Victor Cousin in the period of the Orleanist monarchy. Mill studied Comte and wrote about him. Green Bradley and the absolute idealists of England and Scotland studied Kant and Hegel closely and were enthusiastic about Lotze. But English-speaking philosophers showed little interest in the prevailing neoKantianism of late nineteenth-century Germany or in the spiritualist French philosophers of that period. Russell and Moore respectively studied Frege and Brentano the two main sources of Husserl s thinking but that led neither them nor their compatriots to Husserl himself. WilliamJames read Renouvier and Bergson. But

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