British empiricism


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Related to British empiricism: Continental Rationalism
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Words related to British empiricism

the predominant philosophical tradition in Great Britain since the 17th century

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While insisting that any idea that does not correspond to a sense impression (i.e., whose origin is not a clear impression registered by one of my senses) is suspect, Hume ironically exhausts the dark room metaphor: "the mind has nothing but perceptions and cannot possibly reach any experience of their connection with objects." (14) Sartre seems to be the only philosopher who was able to turn Locke's metaphor into an art, except that in British empiricism's version of No Exit, hell is not other people but a stream of perceptions.
Brantley traces how these three religious figures, particularly, introduce British empiricism to the American scene.
As Hegel came under fire by empiricists on both sides of the Atlantic for his failure to account adequately for method as actually practiced in the natural sciences, Dewey abandoned the idealism of his intellectual mentor in favor of an outlook that has become known as British empiricism. In short, he became a disciple of David Hume, John Locke, and John Stuart Mill, later adopting the social determinism of Karl Marx and Emile Durkheim.
While this theory best thrived during the great mathematico-deductive achievements of western thought, it was strongly supported by the image theory of mind developed in British empiricism. Now although "correspondence theories" of truth are not completely passe and are still being developed in increasingly subtle form, there is no longer an implicit assumption that all objects or events described in language are in some sense picturable.
Thomas Aquinas, not to mention Maimonides and Avicenna, to something less than a footnote is a blunder too big to be a mere mistake.) And Russell's biases toward British empiricism led him to paint verbal pictures of philosophers he did not care for -- Augustine, Aquinas, Kant, Hegel, William James - that were at best caricatures and at worst calumnies.
She would have done better to have set her discussion within the context of British Empiricism, or to have related such anxieties more fully to Ruskin, whose chapters on 'The Truth of Imitation' and 'The Truth of Clouds' in Modern Painters are of direct relevance to the issue of 'soft focus'.
Hence, his study provides a fascinating combination of 19th-century British empiricism and 20th-century German existentialism.
In fact, as the books reviewed here reveal in varying degrees, British empiricism has been swayed, if not blown off course, by a salubrious breeze from France, and the concern with mentalite and ideology reveals a greater self-consciousness among ancient historians.
Going against the particularist tradition of British empiricism, Edwards believed that `reality is not exhausted by particulars, because there are, as well, continuing structures in the nature of things which are real factors in determining how they will behave', (p.
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