First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Concerning beauty, order, harmony, design.--Concerning moral good and evil.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

A reprint of the Routledge edition of 1935.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Hua-yen is regarded as the highest form of Buddhism by most modern Japanese and Chinese scholars. This book is a description and analysis of the Chinese form of Buddhism called Hua-yen, Flower Ornament, based largely on one of the more systematic treatises of its third patriarch. Hua-yen Buddhism strongly resembles Whitehead's process philosophy, and has strong implications for modern philosophy and religion. Hua-yen Buddhism explores the philosophical system of Hua-yen in greater detail than does Garma C.C. Chang's _The Buddhist Teaching (...) of Totality _. An additional value is the development of the questions of ethics and history. Thus, Professor Cook presents a valuable sequel to Professor Chang's pioneering work. The Flower Ornament School was developed in China in the late 7th and early 8th centuries as an innovative interpretation of Indian Buddhist doctrines in the light of indigenous Chinese presuppositions, chiefly Taoist. Hua-yen is a cosmic ecology, which views all existence as an organic unity, so it has an obvious appeal to the modern individual, both students and layman. (shrink)

Introduction -- Note on the texts -- An inquiry into the original of our ideas of beauty and virtue -- Treatise I -- An inquiry concerning beauty, order, & c. -- Treatise II -- An inquiry concerning the original of our ideas of virtue or moral good.

Original and engaging, this exploration of early Western philosophy traces the religious roots of science and systematic speculation. Author F. M. Cornford, a distinguished historian of ancient philosophy, combines deep classical scholarship with anthropological and sociological insights to examine the mythic precursors of enduring metaphysical concepts--such as destiny, God, the soul, substance, nature, and immortality. Cornford illustrates the rise of a new spirit of rational inquiry from traditional beliefs, demonstrating that philosophy’s modes of clear definition and explicit statement were already (...) implicit in the unreasoned intuitions of mythology. (shrink)

Combining profound classical scholarship with striking anthropological and sociological insight, Cornford rejected the post-Darwinian rationalist assumption ...

“Principium Sapientiae. Los orígenes del pensamiento filosófico griego” fue publicado póstumamente en 1952 y estaba prácticamente acabado, a salvo de algunos aspectos de los capítulos finales, cuando a Cornford le sobrevino la muerte. La edición ha sido preparada por W. K. C. Guthrie, que ha añadido una breve introducción y un apéndice. “Principium Sapientiae” ofrece una perspectiva general sobre el pensamiento de su autor a la vez que añade material nuevo a los trabajos anteriores. Hoy es ya una obra clásica.

James Moore states that "some of the most distinctive and central arguments of Hutcheson's philosophy - the importance of ideas brought to mind by the internal senses, the presence in human nature of calm desires, of generous and benevolent instincts - will be found to emerge in the course of these writings.""--Jacket.

An Inaugural Lecture Francis Macdonald Cornford. LAWS of MOTION in ANCIENT THOUGHT AN INAUGURAL LECTURE BY F. M. CORNFORD ' Laurence Professor of Ancient Philosophy in the University of Cambridge CAMBRIDGE ...

In this book, F.M. Cornford explains why the life and work of Socrates stand out as marking a turning-point in the history of thought. He shows how Socrates revolutionized the concept of philosophy, converting it from the study of Nature to the study of the human soul, the meaning of right and wrong, and the ends for which we ought to live. This is, in fact, the story of the whole creative period of Greek philosophy - the Ionian nature of (...) science before Socrates, Socrates himself, and his chief followers, Plato and his pupil Aristotle. It tells of the different contributions each made, and shows how within three centuries the Greek tradition grew to maturity and the fullness of intellectual power. (shrink)

Originally published in 1931, this volume contains the text of an inaugural lecture by Francis Cornford upon his accession to the Laurence Professorship of Ancient Philosophy in the University of Cambridge. This book will be of value to anyone with an interest in ancient philosophy or the history and philosophy of science.

Engelhardt is correct in thinking that potentiality implies continuity. The central purpose of the Aristotelian notion of potency is to explain continuity, both in becoming and in generation-corruption. If one denies continuity in change, he will have little use for potentiality, at least little use for the Aristotelian types. And there are types that should not be conflated: one to account for continuity in becoming and generation, another to account for continuity of a being going from not acting to acting. (...) The first type, where something happens to a being, is called passive potency; the second type, where a being itself actively does something, is predictably called active potency. (shrink)

In this paper I argue that there are seven stages, or orientations, of thought about divine madness (initially understood by Plato as eros) with each stage offering claims, or critiques of claims, about its nature. Moreover, each orientation offers a claim, or a critique of a claim, about a relation to the Good that comes through divine madness. My account of the stages is greatly indebted to, but divergent from, the work of William Desmond. Hence, my thought is metaxological and (...) the discussion of the stages takes its bearings from the "between" of eros and agape. I make reference to Desmond's work in order to develop and contrast my own view of the Good as both agapeic and erotic. I argue that the agapeic activity of the Good has an erotic aspect. This aspect of the Good is not an incompleteness or need; rather, it is an absence that "contains" the Good's agapeic activity of creation. Further, this aspect serves not to realize the Good but to ground the becoming in creation (including the movement of our eros through the seven stages of divine madness). I develop how in the seventh stage our eros dynamically images the erotic aspect of the Good's activity by consciously intermediating its relations to the other. (shrink)

The broad focus of the dissertation is mankind's problem of soul. The narrow focus is the nature of philosophy. The narrow focus evaluates the nature of philosophy by showing how philosophy makes the claim to resolve mankind's problem of soul by allowing us to overcome our experience of separation while preserving our distinctness. ;The philosophical standpoint allows us to overcome our experience of separation while preserving our distinctness by providing us with a fulfilling relation to the sources of intelligibility that (...) assimilates the soul's relation to the sources of life and order. The model form of this fulfilling relation to intelligibility allows the soul a fulfilling relation to what are truly the sources of life and order without the vulgar madness, the loss of distinctness, that threatens the non-philosopher. Philosophy in its model form is a divine madness that is characterized by both this comprehensive claim of fulfillment and a means of self-control, or sophrosyne, which preserves the soul's distinctness in relation to the sources of the cosmos. The narrow focus of the dissertation takes its bearings from the Platonic account of the unity of divine madness and self-control in the Phaedrus; the broad focus is oriented towards the Greek polis in relation to which the philosopher's comprehensive standpoint is most clearly visible. ;The success of philosophical fulfillment is purchased at the price of suppressing what is distinct, but not separate from, the zenith of intelligibility. The consequence of such a cost is that the philosophical standpoint leaves us with an irreducible residue of resistance to our drive to overcome the resistance of a lack of manageability and "shareability" to our experience. The last chapter explores the nature of the actual telos of human fulfillment, or what it would mean to overcome the limitations of the philosophical standpoint through the process of deification. (shrink)

Is vairocana, The buddha who is the object of veneration in the chinese hua-Yen school of buddhism, To be construed as a substance or spirit in phenomenal objects? an examination of the writings of fa-Tsang, Founder of the school, Reveals that he understood vairocana to be nothing other than the name given to the mode of existence of phenomenal reality. This mode, In buddhism, Is that of complete interdependence, Or intercausality. Vairocana is the interdependent existence of the universe, Or dharma-Dhatu (...) pratityasamutpada. Not only is vairocana not a substance, And not only in hua-Yen buddhism not a form of pantheism, But probably no school of chinese buddhism ever held such views. (shrink)