Titlebook: British Idealism and the Concept of the Self; W. J. Mander,Stamatoula Panagakou Book 2016 The Editor(s) (if applicable) and The Author(s)

串通

,Collingwood’s Conception of Personhood and Its Relation to Language Use,ples are offered to show that in some elementary ways both humans and animals might possess some degree of reason prior to their possessing speech. On the other hand it is argued that for sophisticated acts of reason and choice, language is necessary.

反话

Collingwoodian Reflections on the Biographical Self,ng a determinate individual self rather than a social self in dialectical relation with society. Finally, we consider how far we can employ the notion of character to explain actions and consider the question of the validity of attributing ‘character’ to an agent in explaining intention, motive or action.

neoplasm

Idealism and the True Self,aethical terms, the true self functions as an explanation of the obligating character of moral demands. Metaphysically, the notion is connected to that of freedom since freedom identifies for us our true selves. Finally, the notion of the true self is connected with that of teleology.

FUSC

Persons, Categories and the Problems of Meaning and Value,orld”. Second, they are the points at which value enters into the world. None of this settles the case for idealism, but within the context of idealist debates it does help us to understand why the debates between absolutists and pluralists and between “personalists” and their opponents have been so deep-rooted.

不成比例

Introduction,omplex and interlocking system of thought. Standing at the centre of their world-view, the concept of the self is an axial and common point that radiates throughout all of the rest of their thinking, both illuminating their distinct researches and knitting them all together. Its role is traced brief

Fortuitous

即席

Commemorate

多余

Self, Not-Self, and the End of Knowledge: Edward Caird on Self-Consciousness,hable components. First, there exists an awareness of the world of external objects and events; this is the ‘not-self’ pole of experience. Second, there is, to a greater or lesser extent, an awareness of myself as a finite individual who stands in opposition to the world; this is the ‘self’ pole of

EXTOL