Dialogue

 1 Intro|        and summit of the Platonic philosophy—here is the place at which
 2 Intro|          the day were undermining philosophy; the denial of the existence
 3 Intro|       clothing himself in rags of philosophy, now more akin to the rhetorician
 4 Intro|  dialogues. Like mythology, Greek philosophy has a tendency to personify
 5 Intro|           rhetorician or teacher. Philosophy had become eclecticism and
 6 Intro|      often used of a professor of philosophy in general than of a maintainer
 7 Intro|           no other trace in Greek philosophy; he combines the teacher
 8 Intro|           difficulties of ancient philosophy. We cannot understand the
 9 Intro|       difficulties of early Greek philosophy, is to be sought for in
10 Intro|    especially true of the Eleatic philosophy: while the absoluteness
11 Intro|          the mazes of the Eleatic philosophy. And the greater importance
12 Intro|       influence which the Eleatic philosophy exerted over him. He sees
13 Intro|    eclecticisms in the history of philosophy. A modern philosopher, though
14 Intro|       influence which the Eleatic philosophy exercised over him. Under ‘
15 Intro|        references to contemporary philosophy. Both in the Theaetetus
16 Intro|         cosmogony and poetry: the philosophy of Heracleitus, supposed
17 Intro|         the early Ionians. In the philosophy of motion there were different
18 Intro|          with their over-refining philosophy. The ‘tyros young and old,’
19 Intro|            Theat.). But how could philosophy explain the connexion of
20 Intro|           of different schools of philosophy: but in what relation did
21 Intro|          be hereafter proved. For philosophy must begin somewhere and
22 Intro|       divides ancient from modern philosophy. Many coincidences which
23 Intro|       ordinary thought into which philosophy had introduced a principle
24 Intro|        the Hegelian dialectic. No philosophy which is worth understanding
25 Intro|           aspects of the Hegelian philosophy may help to dispel some
26 Intro|      about it. (i) It is an ideal philosophy which, in popular phraseology,
27 Intro|      divine ideal. The history of philosophy stripped of personality
28 Intro|         place is gathered up into philosophy, and again philosophy clothed
29 Intro|        into philosophy, and again philosophy clothed in circumstance
30 Intro|         each successive system of philosophy and subordinating it to
31 Intro|           longer the last word of philosophy, for another and another
32 Intro|      science, and affirms that no philosophy of a narrower type is capable
33 Intro|          difficulty of presenting philosophy to mankind under the form
34 Intro|      beyond: or that the study of philosophy, if made a serious business (
35 Intro|           ancient Greek thinkers, philosophy was a religion, a principle
36 Intro|           God with the history of philosophy, and to have been incapable
37 Intro|          could have imagined that philosophy consisted only or chiefly
38 Intro|        understanding the Hegelian philosophy.~(b) Hegel’s treatment of
39 Intro|         meaning in conceiving all philosophy under the form of opposites.
40 Intro|  individual did not exist; in the philosophy of Anaxagoras the idea of
41 Intro|           the leading thoughts of philosophy were evolved.~There is nothing
42 Intro|         politics, in religion, in philosophy. Yet, as everybody knows,
43 Intro|        attempting to know him. In philosophy again there are two opposite
44 Intro|    ancient world whole schools of philosophy passed away in the vain
45 Intro|          To the ‘either’ and ‘or’ philosophy (‘Everything is either A
46 Intro|           chemistry of mechanical philosophy. Similarly in mechanics,
47 Intro|         at moral and metaphysical philosophy. These sciences have each
48 Intro|    thinking, is a great height of philosophy. This dearly obtained freedom,
49 Intro|        beginning was the Hegelian philosophy which has been revealed
50 Intro|      would have insisted that his philosophy should be accepted as a
51 Intro|           the method to which all philosophy must conform. Hegel is right
52 Intro|   philosopher. We may need such a philosophy or religion to console us
53 Intro|        what more do we want?’~The philosophy of Hegel appeals to an historical
54 Intro|          and the natural order of philosophy is hardly true even of the
55 Intro|         thought in the history of philosophy would be as much disarranged
56 Intro|     meaning in modern and ancient philosophy? Some of them, as for example
57 Intro|         stages of the early Greek philosophy. Is there any reason why
58 Intro|           does the coincidence of philosophy and the history of philosophy
59 Intro|     philosophy and the history of philosophy appear. Many terms which
60 Intro|    absolutely in the beginning of philosophy, such as ‘Being,’ ‘matter,’ ‘
61 Intro|          are forced.~The Hegelian philosophy claims, as we have seen,
62 Intro|         it. Further, the Hegelian philosophy, while giving us the power
63 Intro|   predecessors, or from the Greek philosophy, and these generally in
64 Intro|            The first stage of his philosophy answers to the word ‘is,’
65 Intro|          thought that he gave his philosophy a truly German character
66 Intro| phraseology necessarily separates philosophy from general literature;
67 Intro|    students. The higher spirit of philosophy, the spirit of Plato and
68 Intro|       basis either in language or philosophy, while others, such as ‘
69 Intro|       fundamental distinctions of philosophy.~In the Hegelian system
70 Intro|          cover the whole field of philosophy. But are we therefore justified
71 Intro|          theory of the history of philosophy which, in Hegel’s own language, ‘
72 Intro|         skeleton with the name of philosophy and almost of God? When
73 Intro|        much of the true spirit of philosophy, even when he has ceased
74 Intro|          find vestiges of his own philosophy in the older German mystics.
75 Intro|  certainly the greatest critic of philosophy who ever lived. No one else
76 Intro|      truly says, have no place in philosophy. No one has won so much
77 Intro|           Hume, and the so-called philosophy of common sense. He shows
78 Intro|       thought with the history of philosophy, and still less in identifying
79 Intro|     opposites as the last word of philosophy, but still we may regard
80 Intro|         of old, should regard the philosophy which he had invented as
81 Intro|           the master of them. The philosophy of history and the history
82 Intro|        history and the history of philosophy may be almost said to have
83 Intro| speculations. In the theology and philosophy of England as well as of
84  Soph|     self-defence, I must test the philosophy of my father Parmenides,
85  Soph|         follow; we should have no philosophy. Moreover, the necessity