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remove the playlistF.h. Bradley | Absolute Idealist Philosophy
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Idealism
In philosophy, idealism is the group of philosophies which assert that reality, or reality as we can know it, is fundamentally mental, mentally constructed, or otherwise immaterial. Epistemologically, idealism manifests as a skepticism about the possibility of knowing any mind-independent thing. In a sociological sense, idealism emphasizes how human ideas—especially beliefs and values—shape society. As an ontological doctrine, idealism goes further, asserting that all entities are composed of mind or spirit. Idealism thus rejects physicalist and dualist theories that fail to ascribe priority to the mind.
The earliest extant arguments that the world of experience is grounded in the mental derive from India and Greece. The Hindu idealists in India and the Greek Neoplatonists gave panentheistic arguments for an all-pervading consciousness as the ground or true nature of reality. In contrast, the Yogācāra school, which arose within Mahayana Buddhism in India in the 4th century CE, based its "mind-only" idealism to a greater extent on phenomenological analyses of personal experience. This turn toward the subjective anticipated empiricists such as George Berkeley, who revived idealism in 18th-century Europe by employing skeptical arguments against materialism.
This page contains text from Wikipedia, the Free Encyclopedia - https://wn.com/Idealism
F. H. Bradley
Francis Herbert Bradley OM (30 January 1846 – 18 September 1924) was a British idealist philosopher. His most important work was Appearance and Reality (1893).
Life
Bradley was born at Clapham, Surrey, England (now part of the Greater London area). He was the child of Charles Bradley, an evangelical preacher, and Emma Linton, Charles's second wife. A. C. Bradley was his brother. Educated at Cheltenham College and Marlborough College, he read, as a teenager, some of Immanuel Kant's Critique of Pure Reason. In 1865, he entered the University College, Oxford. In 1870, he was elected to a fellowship at Oxford's Merton College where he remained until his death in 1924. Bradley is buried in Holywell Cemetery in Oxford.
During his life, Bradley was a respected philosopher and was granted honorary degrees many times. He was the first British philosopher to be awarded the Order of Merit. His fellowship at Merton College did not carry any teaching assignments and thus he was free to continue to write. He was famous for his non-pluralistic approach to philosophy. His outlook saw a monistic unity, transcending divisions between logic, metaphysics and ethics. Consistently, his own view combined monism with absolute idealism. Although Bradley did not think of himself as a Hegelian philosopher, his own unique brand of philosophy was inspired by, and contained elements of, Georg Wilhelm Friedrich Hegel's dialectical method.
This page contains text from Wikipedia, the Free Encyclopedia - https://wn.com/F._H._Bradley
Bradley
Bradley is an English surname derived from a place name meaning "broad wood" or "broad clearing" in Old English.
Like many English surnames Bradley can also be used as a given name and as such has become popular.
It is also an Anglicisation of the Irish Gaelic name O’Brolachán (also O’Brallaghan) from County Tyrone in Ireland. The family moved and spread to counties Londonderry, Donegal and Cork, and England.
Surname
Bradley is the surname of the following notable people:
This page contains text from Wikipedia, the Free Encyclopedia - https://wn.com/Bradley
Bradley (ward)
Bradley is one of the 20 electoral wards that form the Parliamentary constituency of Pendle, Lancashire, England. The ward elects three councillors to represent the Bradley area, the north-west part of Nelson, on Pendle Borough Council. As of the May 2011 Council election, Bradley had an electorate of 4,581.
Demographics
Bradley has an extremely high proportion of residents from ethnic minorities; 38.5 per cent of the population are of Pakistani origin.
Election results
References
This page contains text from Wikipedia, the Free Encyclopedia - https://wn.com/Bradley_(ward)
Bradley (automobile)
The Bradley was an automobile manufactured in Cicero, Illinois, USA, by the Bradley Motor Car Company. Production commenced in 1920 with the Model H tourer, which was powered by a 4 cylinder Lycoming engine, had a 116-inch wheelbase, and a selling price of $1295.
In 1921 the Model H continued in production, but was joined by the 6 cylinder powered Model F, also available as a tourer for $1500.
In November 1920, the company went into involuntary receivership, with liabilities of approximately $100,000. Although the assets held by the company were greater, including finished and party-assembled vehicles, along with a large inventory, the company was bankrupt by the end of 1921. Total production of the Bradley automobile was 263 cars.
References
External links
This page contains text from Wikipedia, the Free Encyclopedia - https://wn.com/Bradley_(automobile)
Podcasts:
Bradley
ALBUMS
- We Love... Synthpop - The Album released: 2012
- Dive Deep released: 2008
- Tranceport 3 released: 2000
Dive Deep
Released 2008- Enjoy the Ride (instrumental)
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- Sleep on It (instrumental)
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- Flowers (instrumental)
- Washed Away (instrumental)
- The Ledge Beyond the Edge (instrumental)
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F.H. Bradley | Absolute Idealist Philosophy
F. H. Bradley’s Absolute Idealism was in sharp contrast to that of McTaggart’s. Indeed, their conception of metaphysics was staunchly different. McTaggart saw metaphysics as a means of comfort, while Bradley sarcastically took metaphysics to be “the finding of bad reasons for what we believe upon instinct, but to find these reasons is no less an instinct.” In a more serious tone, he also expounds upon this in the following way: Bradley’s writings include Ethical Studies, The Principles of Logic, and Essays on Truth and Reality, but perhaps his most important contribution to British Idealism was his 1893 magnum opus, Appearance and Reality. The work is divided into two books; the first being “Appearance,” and the second being “Reality.” In “Appearance,” Bradley arms himself with a sin...
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F.H. Bradley | Absolute Idealist Philosophy
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F. H. Bradley’s Absolute Idealism was in sharp contrast to that of McTaggart’s. Indeed, their conception of metaphysics was staunchly different. McTaggart saw...
F. H. Bradley’s Absolute Idealism was in sharp contrast to that of McTaggart’s. Indeed, their conception of metaphysics was staunchly different. McTaggart saw metaphysics as a means of comfort, while Bradley sarcastically took metaphysics to be “the finding of bad reasons for what we believe upon instinct, but to find these reasons is no less an instinct.” In a more serious tone, he also expounds upon this in the following way:
Bradley’s writings include Ethical Studies, The Principles of Logic, and Essays on Truth and Reality, but perhaps his most important contribution to British Idealism was his 1893 magnum opus, Appearance and Reality. The work is divided into two books; the first being “Appearance,” and the second being “Reality.” In “Appearance,” Bradley arms himself with a single weapon—the Law of Non-Contradiction—and proceeds to lead the reader through a pilgrim’s progress of argumentation; wherein he exposes contradictions, inconsistencies, and paradoxes embedded deep in the heart of our everyday experiences that we take prima facie to be unquestionably and absolutely real.
Among the condemned include the distinction between primary and secondary qualities, relations, space, time, motion, change, causality, activity, individual things, the self, the body, physical nature, and many other phenomena that get caught in his snare. Bradley even goes so far as to say that “philosophy, as we shall find in our next chapter, is itself but appearance.” For Bradley, these phenomena are all “appearances” that fail to live up to the status of “Ultimate Reality.”
After entering into the second book of Appearance and Reality (i.e. “Reality”), Bradley exchanges his heavily-used battering-ram for an eidetic canvas and paintbrush, and proceeds to draft a portrait of reality. Bradley calls his “Ultimate Reality,” the “Absolute.” In like contrast to McTaggart’s “society of eternal selves,” Bradley’s Absolute is a harmonious, supra-relational whole whose contents is nothing other than sentient experience. Bradley’s arguments for monism stem from his rejection of the reality of relations. In fact, Bradley’s legacy has largely been shaped by his notorious and eponymously named “Bradley’s Regress.”
In the most dramatic passage of Appearance and Reality, Bradley calls upon the reader to perform the following ideal experiment:
“Find any piece of existence, take up anything that anyone could possibly call a fact, or could in any sense assert to have being, and then judge if it does not consist in sentient experience. Try to discover any sense in which you can still continue to speak of it, when all perception and feeling have been removed; or point out any fragment of its matter, any aspect of its being, which is not derived from and is not still relative to this source. When the experiment is made strictly, I can myself conceive of nothing else than the experienced. Anything, in no sense felt or perceived, becomes to me quite unmeaning. And as I cannot try to think of it without realising either that I am not thinking at all, or that I am thinking of it against my will as being experienced, I am driven to the conclusion that for me experience is the same as reality. The fact that falls elsewhere seems, in my mind, to be a mere word and a failure, or else an attempt at self-contradiction. It is a vicious abstraction whose existence is meaningless nonsense, and is therefore not possible.”
The radical conclusions of Bradley’s arguments for monism and a single “Absolute” that transcends, absorbs, and harmonizes all the finite and contradictory appearances of our universe, “with all its suns and galaxies,” earned him the title of “the Zeno of modern philosophy.” Bradley’s trenchant prose, humorous whit, and frequent polemics against empiricism, materialism, reductionism, and abstractionism blend together into an iconic and unique flavor of thought.
https://wn.com/F.H._Bradley_|_Absolute_Idealist_Philosophy
F. H. Bradley’s Absolute Idealism was in sharp contrast to that of McTaggart’s. Indeed, their conception of metaphysics was staunchly different. McTaggart saw metaphysics as a means of comfort, while Bradley sarcastically took metaphysics to be “the finding of bad reasons for what we believe upon instinct, but to find these reasons is no less an instinct.” In a more serious tone, he also expounds upon this in the following way:
Bradley’s writings include Ethical Studies, The Principles of Logic, and Essays on Truth and Reality, but perhaps his most important contribution to British Idealism was his 1893 magnum opus, Appearance and Reality. The work is divided into two books; the first being “Appearance,” and the second being “Reality.” In “Appearance,” Bradley arms himself with a single weapon—the Law of Non-Contradiction—and proceeds to lead the reader through a pilgrim’s progress of argumentation; wherein he exposes contradictions, inconsistencies, and paradoxes embedded deep in the heart of our everyday experiences that we take prima facie to be unquestionably and absolutely real.
Among the condemned include the distinction between primary and secondary qualities, relations, space, time, motion, change, causality, activity, individual things, the self, the body, physical nature, and many other phenomena that get caught in his snare. Bradley even goes so far as to say that “philosophy, as we shall find in our next chapter, is itself but appearance.” For Bradley, these phenomena are all “appearances” that fail to live up to the status of “Ultimate Reality.”
After entering into the second book of Appearance and Reality (i.e. “Reality”), Bradley exchanges his heavily-used battering-ram for an eidetic canvas and paintbrush, and proceeds to draft a portrait of reality. Bradley calls his “Ultimate Reality,” the “Absolute.” In like contrast to McTaggart’s “society of eternal selves,” Bradley’s Absolute is a harmonious, supra-relational whole whose contents is nothing other than sentient experience. Bradley’s arguments for monism stem from his rejection of the reality of relations. In fact, Bradley’s legacy has largely been shaped by his notorious and eponymously named “Bradley’s Regress.”
In the most dramatic passage of Appearance and Reality, Bradley calls upon the reader to perform the following ideal experiment:
“Find any piece of existence, take up anything that anyone could possibly call a fact, or could in any sense assert to have being, and then judge if it does not consist in sentient experience. Try to discover any sense in which you can still continue to speak of it, when all perception and feeling have been removed; or point out any fragment of its matter, any aspect of its being, which is not derived from and is not still relative to this source. When the experiment is made strictly, I can myself conceive of nothing else than the experienced. Anything, in no sense felt or perceived, becomes to me quite unmeaning. And as I cannot try to think of it without realising either that I am not thinking at all, or that I am thinking of it against my will as being experienced, I am driven to the conclusion that for me experience is the same as reality. The fact that falls elsewhere seems, in my mind, to be a mere word and a failure, or else an attempt at self-contradiction. It is a vicious abstraction whose existence is meaningless nonsense, and is therefore not possible.”
The radical conclusions of Bradley’s arguments for monism and a single “Absolute” that transcends, absorbs, and harmonizes all the finite and contradictory appearances of our universe, “with all its suns and galaxies,” earned him the title of “the Zeno of modern philosophy.” Bradley’s trenchant prose, humorous whit, and frequent polemics against empiricism, materialism, reductionism, and abstractionism blend together into an iconic and unique flavor of thought.
4:48
F.H. Bradley | Absolute Idealist Philosophy
F. H. Bradley’s Absolute Idealism was in sharp contrast to that of McTaggart’s. Indeed, t...
published: 14 Sep 2020
F.H. Bradley | Absolute Idealist Philosophy
F.H. Bradley | Absolute Idealist Philosophy
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- published: 14 Sep 2020
- views: 7001
F. H. Bradley’s Absolute Idealism was in sharp contrast to that of McTaggart’s. Indeed, their conception of metaphysics was staunchly different. McTaggart saw metaphysics as a means of comfort, while Bradley sarcastically took metaphysics to be “the finding of bad reasons for what we believe upon instinct, but to find these reasons is no less an instinct.” In a more serious tone, he also expounds upon this in the following way:
Bradley’s writings include Ethical Studies, The Principles of Logic, and Essays on Truth and Reality, but perhaps his most important contribution to British Idealism was his 1893 magnum opus, Appearance and Reality. The work is divided into two books; the first being “Appearance,” and the second being “Reality.” In “Appearance,” Bradley arms himself with a single weapon—the Law of Non-Contradiction—and proceeds to lead the reader through a pilgrim’s progress of argumentation; wherein he exposes contradictions, inconsistencies, and paradoxes embedded deep in the heart of our everyday experiences that we take prima facie to be unquestionably and absolutely real.
Among the condemned include the distinction between primary and secondary qualities, relations, space, time, motion, change, causality, activity, individual things, the self, the body, physical nature, and many other phenomena that get caught in his snare. Bradley even goes so far as to say that “philosophy, as we shall find in our next chapter, is itself but appearance.” For Bradley, these phenomena are all “appearances” that fail to live up to the status of “Ultimate Reality.”
After entering into the second book of Appearance and Reality (i.e. “Reality”), Bradley exchanges his heavily-used battering-ram for an eidetic canvas and paintbrush, and proceeds to draft a portrait of reality. Bradley calls his “Ultimate Reality,” the “Absolute.” In like contrast to McTaggart’s “society of eternal selves,” Bradley’s Absolute is a harmonious, supra-relational whole whose contents is nothing other than sentient experience. Bradley’s arguments for monism stem from his rejection of the reality of relations. In fact, Bradley’s legacy has largely been shaped by his notorious and eponymously named “Bradley’s Regress.”
In the most dramatic passage of Appearance and Reality, Bradley calls upon the reader to perform the following ideal experiment:
“Find any piece of existence, take up anything that anyone could possibly call a fact, or could in any sense assert to have being, and then judge if it does not consist in sentient experience. Try to discover any sense in which you can still continue to speak of it, when all perception and feeling have been removed; or point out any fragment of its matter, any aspect of its being, which is not derived from and is not still relative to this source. When the experiment is made strictly, I can myself conceive of nothing else than the experienced. Anything, in no sense felt or perceived, becomes to me quite unmeaning. And as I cannot try to think of it without realising either that I am not thinking at all, or that I am thinking of it against my will as being experienced, I am driven to the conclusion that for me experience is the same as reality. The fact that falls elsewhere seems, in my mind, to be a mere word and a failure, or else an attempt at self-contradiction. It is a vicious abstraction whose existence is meaningless nonsense, and is therefore not possible.”
The radical conclusions of Bradley’s arguments for monism and a single “Absolute” that transcends, absorbs, and harmonizes all the finite and contradictory appearances of our universe, “with all its suns and galaxies,” earned him the title of “the Zeno of modern philosophy.” Bradley’s trenchant prose, humorous whit, and frequent polemics against empiricism, materialism, reductionism, and abstractionism blend together into an iconic and unique flavor of thought.
Idealism
In philosophy, idealism is the group of philosophies which assert that reality, or reality as we can know it, is fundamentally mental, mentally constructed, or otherwise immaterial. Epistemologically, idealism manifests as a skepticism about the possibility of knowing any mind-independent thing. In a sociological sense, idealism emphasizes how human ideas—especially beliefs and values—shape society. As an ontological doctrine, idealism goes further, asserting that all entities are composed of mind or spirit. Idealism thus rejects physicalist and dualist theories that fail to ascribe priority to the mind.
The earliest extant arguments that the world of experience is grounded in the mental derive from India and Greece. The Hindu idealists in India and the Greek Neoplatonists gave panentheistic arguments for an all-pervading consciousness as the ground or true nature of reality. In contrast, the Yogācāra school, which arose within Mahayana Buddhism in India in the 4th century CE, based its "mind-only" idealism to a greater extent on phenomenological analyses of personal experience. This turn toward the subjective anticipated empiricists such as George Berkeley, who revived idealism in 18th-century Europe by employing skeptical arguments against materialism.
This page contains text from Wikipedia, the Free Encyclopedia - https://wn.com/Idealism