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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Excerpt from Modern Philosophy: From Descartes to Schopenhauer and Hartmann Prejudice on either side, and to welcome evidence and argu ment from whatever source they might come, without pro fessional bias, and free from any external inducement to teach one set of Opinions rather than another, I have faith fully studied most of what the philosophy of these modern times and the science of our own day assume to teach. And the result is, that I am now more firmly convinced than ever that what has been justly called the dirt-philosophy of materialism and fatalism is baseless and false. I accept with unhesitating conviction and belief the doctrine of the being of one Personal God, the Creator and Governor of the world, and of one Lord Jesus Christ in whom dwelleth all the fulness of the Godhead bodily; and I have found noth ing whatever in the literature of modern infidelity which, to my mind, casts even the slightest doubt upon that belief. Not being a clergyman, I am not exposed to the cruel im putation which unbelievers have too long been permitted to fling against the clergy, of being induced by prudential motives to profess what they do not believe. Let me be permitted also to repeat the opinion, which I ventured to express as far back as 1849, that the time seems to have arrived for a more practical and immediate verification than the world has ever yet witnessed of the great truth, that the civilization which is not based upon Christianity is big with the elements of its own destruction. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Vols. 227-230, no. 2 include: Stuff and nonsense, v. 5-6, no. 8, Jan. 1929-Aug. 1930.

No man can live without ideas, for every human action, internal or external, is of necessity enacted by virtue of certain ideas. In these ideas a man believes; they guide his actions, and ultimately his whole life. Study of these ideas and principles is one of the distinctive tasks of the history of philosophy. But were we to restrict the field of interest of the history of philosophy to a mere detached academic "cataloguing" of past ideas, the history of philosophy itself would have joined long ago the interminable line of barren catalogued ideas. The study of the wisdom of past ages, however, is very much alive. Not only is it alive, but in the words ot Wilhelm Dilthey: "What man is, he learns through history. "l Thus, the culture of every generation is inevitably related, whether thetically or antithetically, to the previous one, and the politi cal and economic struggles of any present are always the consequences of an earlier and perhaps even fiercer battle of ideas. I t is imperative to know the history of the philosophies that nourish the present if we wish to know ourselves and the world about us. The Socratic call to self-knowledge is as indispensable a condition of a truly human existence today as it was in the fifth century B. C.

Saint John Henry Newman is widely acknowledged to be an important theologian. Despite this, Newman commentators believe that his work has received little recognition by philosophers. This book explores whether or not Newman's supposed philosophical isolation constitutes a misconception in Newman historiography. First of all, it does this by examining Newman's general philosophical reception over the last two centuries; surveying a wide range of philosophical positions and philosophers from the many different branches of this discipline. The book then focuses upon whether or not Newman has made a contribution to one specific philosophical position, seldom given attention within Newman scholarship: the particularist approach to epistemology. In its investigations into this and the other more general dimension of Newman's philosophical reception, the book offers an historical re-evaluation of Newman's philosophical legacy.