Background
Mr. Lauer was born in New York, United States, on April 1, 1917.
(...If one takes a panoramic view of Hegel's entire philos...)
...If one takes a panoramic view of Hegel's entire philosophical endeavor, the endeavor to come to grips with and to be committed to reality in the concrete, one is struck by one inescapable idea: the Hegelian enterprise is an extraordinarily unified and grandiose attempt to elaborate one concept, which Hegel sees as the root of all intelligibility, the concept of God, whatever that term is going to turn out to mean.... ...The question with which we are faced...is neither whether Hegel is correct in what he says nor whether his interpreters are justified in what they say of him. Rather the question is one of finding out just what Hegel does say and of determining what impact that can have on our own thinking.... ...Why, then, the "Concept of God"? The answer is to be found in the culmination of the entire Hegelian system, "The Philosophy of Absolute Spirit." Only in the light of "absolute Spirit" is anything Hegel says intelligible....in Hegel's view, "absolute Spirit" is in fact to be identified with God and that, therefore, only if Hegel's "Concept of God" is intelligible, will anything Hegel says be intelligible.--From the Introduction
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("A clear summary of Husserl's often obscure and always co...)
"A clear summary of Husserl's often obscure and always complex writings. . . . very instructive."-Ethics
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(In his Introduction to the History of Philosophy, Hegel u...)
In his Introduction to the History of Philosophy, Hegel undertook to say what philosophy is; that it can be said to have a history. He treated philosophy as an organic unity, a process, to which philosophers down through the ages have made contributions. Thus in Hegel's view, the history of philosophy is inseparable from doing philosophy, and philosophy can be done only historically. Hegel engaged in a critique both of "philosophies" and of the ways of treating philosophy's history. The author's analysis, combined with his translation of a version of the Introduction not previously available, makes intelligible a mode of philosophical thinking which is highly complex and which has had an extraordinarily formative influence on contemporary thought. The result is a treatment more readily understandable to the educated reader than would be Hegel's own technical vocabulary.
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(It is an indisputable fact that the credentials of Gilber...)
It is an indisputable fact that the credentials of Gilbert Keith Chesterton (1874–1936) were by no means those of a professional philosopher. He had no degree in the subject and he never attended a university. Nor was he widely or deeply read in the tradition of Western philosophy. He was, nonetheless, a truly philosophical thinker: convincing, persuasive, provocative, controversial. Despite all this, no one has, up to the present, devoted an entire book to the examination and analysis of his properly philosophical thinking and writing. This book attempts to range far and wide in the writings of Chesterton, perhaps even to betray him slightly by trying to systematize his thought. It is, however, not betraying Chesterton to claim that there is one central theme around which all his thinking and writing can be ordered: the theme of the grandeur of the reality of human, created in the image of God and participating in the beauty of divine creativity. His philosophy, if we want to characterize it in any one way, is a philosophy of life, of human living, with all that implies of rationality and freedom, of truth and paradox, of religion and morality, or faith and hope and love―in short, of all that makes human living spectacularly worthwhile.
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(Contents: I) " Philosophy as a Rigorous Science." II) "Ph...)
Contents: I) " Philosophy as a Rigorous Science." II) "Philosophy and Crisis of European Man." From book's Introduction by Quentin Lauer: "It is hoped that the two essays chosen for translation in this volume will contribute towards filling a gap which those who are interested in contemporary phenomenology cannot but feel. The first essay can be said to represent Husserl early in his career, when he was seeking to gain a hearing for his 'radically new' scientific manner of philosophizing. The second dates from the years immediately preceding the cessation of Husserl's philosophical activity. Together they constitute a striking testimony to the continuity of Husserl's 'scientific' ideal in philosophy. The intervening years saw considerable development of the detailed method for attaining the goal of universal rationality, but it is significant that the position achieved as a result of this development in no way involved relinquishing any major position adopted at the beginning or along the way. Thus we have in these two essays on only an early in a late stage in the genetic growth of Husserl's thought but also an introduction to what can be called his definitive attitude toward the very nature of philosophical thinking."
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Mr. Lauer was born in New York, United States, on April 1, 1917.
Joseph Lauer finished St. Louis University, obtaining his Bachelor of Arts in 1941, in 1942 Licentiate of Philosophy (Ph.L.) and Master of Arts in 1943. He attended Woodstock College till 1949. In 1967 he earned doctorate, graduating from University of Paris (Sorbonne University).
Mr. Lauer is a Catholic priest who has taught philosophy at Fordham University since 1954, focusing particularly on phenomenology, a school of thought concerned with the nature of subjective experience. Since 1967 he served as a professor of philosophy at the same university. Mr. Lauer is widely known as a writer.
(...If one takes a panoramic view of Hegel's entire philos...)
(It is an indisputable fact that the credentials of Gilber...)
(The first edition of this title was much acclaimed as the...)
(In his Introduction to the History of Philosophy, Hegel u...)
("A clear summary of Husserl's often obscure and always co...)
(Contents: I) " Philosophy as a Rigorous Science." II) "Ph...)
("This is a splendid, substantial volume."-Clio)
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