Thomas Reid's View of Memorial Conception

2018 ◽  
Vol 16 (3) ◽  
pp. 211-226
Author(s):  
Marina Folescu
Keyword(s):  
External World ◽  
Human Mind ◽  
Thomas Reid ◽  
Good Grasp

Thomas Reid believed that the human mind is well equipped, from infancy, to acquire knowledge of the external world, with all its objects, persons and events. There are three main faculties that are involved in the acquisition of knowledge: (original) perception, memory, and imagination. It is thought that we cannot understand how exactly perception works, unless we have a good grasp on Reid's notion of perceptual conception (i.e., of the conception employed in perception). The present paper argues that the same is true of memory, and it offers an answer to the question: what type of conception does it employ?

scholarly journals La aproximación sensocomunista de Thomas Reid al tema de los colores

2018 ◽  
Vol 6 (10) ◽  
pp. 101
Author(s):  
José Hernández Prado
Keyword(s):  
Common Sense ◽  
Human Mind ◽  
Thomas Reid ◽  
Sobre Todo

Este artículo presenta y comenta las consideraciones que Thomas Reid (1710-1796), principal exponente de la Escuela Escocesa del Sentido Común, hizo en torno al tema de los colores y de las «cualidades primarias» y «secundarias» en sus obras epistemológicas principales —An Inquiry into the Human Mind on the Principles of Common Sense, de 1764, y Essays on the Intellectual Powers of Man, de 1785—, y persigue mostrar que tales consideraciones fueron visionarias, muy críticas de la tendencia idealista de la filosofía moderna y, sobre todo, sensatas.

Herman Bavinck and Thomas Reid on Perception and Knowing God

2018 ◽  
Vol 111 (1) ◽  
pp. 115-134 ◽  
Author(s):  
Nathaniel Sutanto
Keyword(s):  
Mental Representations ◽  
External World ◽  
Thomas Reid ◽  
External Reality ◽  
External Objects ◽  
The World ◽  
Triune God ◽  
Reformed Epistemology ◽  
The Way

AbstractNicholas Wolterstorff argues that Kant had erected an epistemological boundary between mental representations and external reality that precipitates an anxiety in modern theologians about whether one can properly refer to God. As a way past this boundary, Wolterstorff's Reformed epistemology retrieves Thomas Reid's account of perception as an alternative to Kant, according to which knowledge of external objects is direct and immediate. Further, Wolterstorff points to the Dutch neo-Calvinist Herman Bavinck as one who bears many “reidian” elements in his epistemology, especially in the way in which Bavinck argues that the epistemic accessibility of the external world ought to be taken for granted. The thesis of this present paper, however, is that a closer investigation of Bavinck's account of perception reveals that he, unlike Reid, accepts the gap between mental representations and external objects, such that representations are those through which we know the world. Bavinck affirms that a correspondence between the two can be obtained by an appeal to the resources found in Christian revelation. In effect, what emerges in a close comparison of Bavinck and Reid is that Bavinck's account is an alternative theological response to the kantian boundary—one according to which mental representations correspond with external objects because both participate in an organically connected cosmos shaped by a Triune God.

Lehrer Reading Reid

Dialogue ◽  
1991 ◽  
Vol 30 (1-2) ◽  
pp. 103-108
Author(s):  
D. D. Todd
Keyword(s):  
Page Number ◽  
English Translation ◽  
Human Mind ◽  
History Of Philosophy ◽  
Thomas Reid ◽  
Monograph Series ◽  
Ideal System ◽  
History Of ◽  
The Mind

Lehrer's “reason for writing this book is that the philosophy of Thomas Reid is widely unread, while the combination of soundness and creativity of his work is unexcelled.” The book contributes to the ongoing Reid revival. Chapter 1 presents an overview of Reid's life and works and the last, Chapter 15, gives Lehrer's appraisal of Reid's philosophy. Chapter 2, “Beyond Impressions and Ideas,” outlines Reid's “refutation of what he called the Ideal System” of impressions and ideas that dominated philosophy from Descartes through Hume, and summarizes Reid's theory of the mind. The remaining chapters conduct the reader through the three books Reid published during his lifetime. There are three chapters covering the Inquiry of the Human Mind (1764), five on the Essays on the Intellectual Powers of Man (1785), a chapter comparing Reid on conception and evidence in the Inquiry and the Essays, and three chapters on Essays on the Active Powers of Man (1788). The index is helpful despite occasional references to a page number larger than the number of pages. The bibliography is generally good, although, oddly, Lehrer lists the inaccessible 1937 Latin edition of Reid's important Philosophical Orations and not the English translation published by the Philosophy Research Archives in 1977 and republished by the Journal of the History of Philosophy Monograph Series early in 1989. The text is remarkably free of typographical errors, but on p. 130 Putnam's 1973 article, “Meaning and Reference,” is said to have been published in 1983.

scholarly journals Thomas REID: An Inquiry into the Human Mind on the Principles of Common Sense, A Critical Edition, Edited by Derek R. Brookes, Edimburgh, University Press, Edimburgh, 1997, 345 pp.

2013 ◽  
Vol 15 (1) ◽  
pp. 240
Author(s):  
José Hernández Prado
Keyword(s):  
Common Sense ◽  
Critical Edition ◽  
Human Mind ◽  
Thomas Reid

Thomas REID: An Inquiry into the Human Mind on the Principles of Common Sense, A Critical Edition, Edited by Derek R. Brookes, Edimburgh, University Press, Edimburgh, 1997, 345 pp.

scholarly journals سائنس اور رُوحانیت کی تمثیل،ایک تحقیقی جائزہ

rahatulquloob ◽  
2017 ◽  
pp. 03-20
Author(s):  
Prof.Dr. Saif ul Islam
Keyword(s):  
External World ◽  
Human Mind ◽  
Spiritual Experience ◽  
Vision Science ◽  
Human Understanding ◽  
Inner World ◽  
The Creation ◽  
Spiritual Quests

Spirituality is usually understood as a way of being that flows from a certain profound experience of reality, which is known as ‘mystical’, ‘religious’, or ‘spiritual’ experience. There are numerous descriptions of this experience in the literature of the world’s religions, which tend to agree that it is a direct, non-intellectual experience of reality with some fundamental characteristics that are independent of cultural and historical contexts. Spiritual and scientific quests are two complementary inquiries into reality. Any feeling of antagonism between them is a product of a narrow vision. Science deals with what is measurable; religion is the quest for discovering and understanding the immeasurable. A scientist is not intelligent if he denies the existence of the immeasurable. There is nothing that is anti-science but there is a lot that is beyond science. The two quests have to go hand in hand. We not only need to have an understanding of the laws that govern the phenomena occurring in the external world around us but also we need to discover order and harmony in our consciousness. Human understanding is incomplete unless it covers both aspects of reality: matter as well as consciousness. Indeed the division between the scientific and spiritual quests is itself the creation of the human mind. Reality is one undivided whole which includes both matter and consciousness. Our thoughts, being limited by our experience, divide the external world from the inner world of our consciousness, in much the same way as our mind divides time from space though they are both two aspects of a single continuum۔

Providential Naturalism and Miracles: John Fearn's Critique of Scottish Philosophy

2015 ◽  
Vol 13 (1) ◽  
pp. 75-94
Author(s):  
Giovanni B. Grandi
Keyword(s):  
Nineteenth Century ◽  
Common Sense ◽  
Scientific Progress ◽  
Human Mind ◽  
Natural Sciences ◽  
Thomas Reid ◽  
Early Nineteenth Century

According to Thomas Reid, the development of natural sciences following the model of Newton's Principia and Optics would provide further evidence for the belief in a provident God. This project was still supported by his student, Dugald Stewart, in the early nineteenth century. John Fearn (1768–1837), an early critic of the Scottish common sense school, thought that the rise of ‘infidelity’ in the wake of scientific progress had shown that the apologetic project of Reid and Stewart had failed. In reaction to Reid and Stewart, he proposed an idealist philosophy that would dispense with the existence of matter, and would thus cut at the root what he thought was the main source of modern atheism. In this paper, I consider Fearn's critique of Reid and Stewart in his main works: First Lines of the Human Mind (1820) and Manual of the Physiology of Mind (1829). I also consider Fearn's arguments against Hume and in favour of a renewed apologetics in An Essay on the Philosophy of Faith and the Economy of Revelation (1815).

Stewart, Dugald (1753–1828)

2018 ◽  
Author(s):  
Edward H. Madden
Keyword(s):  
United States ◽  
Immanuel Kant ◽  
Common Sense ◽  
The United States ◽  
Human Mind ◽  
Major Influence ◽  
Thomas Reid ◽  
Realistic Interpretation ◽  
Ordinary Life ◽  
The Common

Dugald Stewart was, after Thomas Reid, the most influential figure in the Common Sense School; he was a major influence on Victor Cousin and Théodore Jouffroy in France and on most academic philosophers in the United States. Along with Reid and Cousin, Stewart made the Scottish tradition the dominant philosophy in America for half a century. His Elements of the Philosophy of the Human Mind and Philosophy of the Active and Moral Powers of Man were his most important works and went through a number of printings. The abridged edition of his Active and Moral Powers was reprinted ten times from 1849 to 1868. Stewart followed Reid in claiming that any philosophy which contravenes the principles of common sense must be false, and the problem is to discover and eliminate the premise which yields such results. He added the requirement that philosophical propositions must not change the meanings of concepts in ordinary life, and he also added a new dimension to Reid’s agency theory. More than any other writer he emphasized correctly the epistemic similarities between Reid and Immanuel Kant, but he followed Reid in avoiding Kant’s distinction between phenomena and noumena. Stewart disagreed with Reid in avoiding the phrase ‘principles of common sense’ as misleading, rejected his mentor’s realistic interpretation of universals and provided his own nominalistic alternative. He also modified to some extent, though quite cautiously, Reid’s rigid inductivism and made some concessions to a realistic interpretation of scientific hypotheses. Stewart was equipped to discuss issues in the philosophy of science since he was well versed in mathematics and physics, having been professor of mathematics at Edinburgh for ten years before being named professor of moral philosophy. Stewart was arguably the first and finest philosopher of science in the Scottish tradition.

Buffier, Claude (1661–1737)

2018 ◽  
Author(s):  
James W. Manns
Keyword(s):  
Eighteenth Century ◽  
Common Sense ◽  
External World ◽  
Inner Experience ◽  
Thomas Reid ◽  
External Reality ◽  
The Common ◽  
Early Eighteenth Century ◽  
Common Sense Philosophy

A French Jesuit who flourished in the early eighteenth century, Buffier developed an outlook that he referred to as common-sense philosophy. While deeply influenced by the philosophies of Descartes and Locke, he saw their reliance on the testimony of inner experience to be conducive to scepticism concerning the external world. In reaction to this, he sought to establish the irrevocable claims of various ‘first truths’, which pointed towards external reality and qualified it in various respects. His work anticipates certain themes that surfaced later in the common-sense philosophy of Thomas Reid.

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