A History of Western Philosophy and Theology
There must, then, be knowledge that is both synthetic and a priori. Otherwise, science is impossible.
John M. Frame • A History of Western Philosophy and Theology
Philosophers have sought exhaustive knowledge in one of two ways: either by mastering the general nature of the universe (such as Parmenides, Plotinus, Spinoza, Hegel) or by isolating its smallest constituents (Democritus, Epicurus, Leibniz, Wittgenstein [early]). The former group are monists, the latter group pluralists.
John M. Frame • A History of Western Philosophy and Theology
Like Parmenides before him and Heidegger after him, he believes that the nature of being is the fundamental question of philosophy.
John M. Frame • A History of Western Philosophy and Theology
Kant now argues that man, not nature, is the source of the synthetic a priori truths that constitute genuine knowledge.396
John M. Frame • A History of Western Philosophy and Theology
the objects of thought are themselves thought. Idealism refers generally to the second alternative, views in which all reality is mind.
John M. Frame • A History of Western Philosophy and Theology
Copernican revolution
John M. Frame • A History of Western Philosophy and Theology
For this process, Hegel uses the German verb aufheben (passive participle aufgehoben), which has three meanings: “preserve,” “cancel,” and “lift up.”412
John M. Frame • A History of Western Philosophy and Theology
Kant replaces the grace of God with its virtual opposite, the freedom of autonomous man.
John M. Frame • A History of Western Philosophy and Theology
Recall here our earlier discussion (under Leibniz and Hume) of the distinctions between a priori and a posteriori and between analytic and synthetic.387