4 research outputs found
Kant in English: An Index
Kant in English: An Index / By Daniel Fidel Ferrer.
Ā©Daniel Fidel Ferrer, 2017. Pages 1 to 2675.
Includes bibliographical references. Index.
1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4. Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Practice (Philosophy). 7. Philosophy and civilization. 8). Kant, Immanuel, 1724-1804 -- WoĢrterbuch. 9. Kant, Immanuel, 1724-1804 -- Concordances. 10. Kant, Immanuel, 1724-1804 -- 1889-1976 ā Indexes. I. Ferrer, Daniel Fidel, 1952-.
MOTTO
As a famous motto calls us back to Kant, Otto Liebmannās writes
(Kant and His Epigones of 1865):
āAlso muss auf Kant zurĆ¼ckgegangen werden.ā
āTherefore, must return to Kant.ā
Table of Contents
1). Preface and Introduction.
2. Background on Kantās Philosophy (hermeneutical historical situation).
3). Main Index (pages, 25 to 2676).
Preface and Introduction
Total words indexed: 58,928; for the 12 volumes that are in the MAIN INDEX are indexed: pages 1 to 7321. This monograph by Daniel Fidel Ferrer is 2676 pages in total.
The following is a machine index of 12 volumes written by Immanuel Kant and translated from German into English. Everything is indexed including the text, title pages, preface, notes, editorials, glossary, indexes, biographical notes, and even some typos. No stop words or words removed from this index. There are some German words in the text, bibliographies, and in the glossaries (also included in Main Index).
Titles in English of Kantās writings for this index (pages 1 to 7321).
Anthropology, History, and Education
[Starts on page 1
Correspondence
[Starts on page 313
Critique of Pure Reason
[Starts page 971
Critique of the Power of Judgment
[Starts on page 1771
Lectures on Logic
[Starts on page 2247
Lectures on Metaphysics
[Starts on page 2991
Notes and Fragments
[Starts on page 3670
Opus Postumum
[Starts on page 4374
Practical Philosophy
[Starts on page 4741
Religion and Rational Theology
[Starts on page 5446
Theoretical Philosophy after 1781
[Starts on page 5990
Theoretical Philosophy, 1755-1770
[Starts on page 6541
Universal Natural History and Theory of the Heavens or An Essay on the Constitution and the Mechanical Origin of the Entire Structure of the Universe Based on Newtonian Principles
[Starts on page 7162
The whole single file which includes all of these books ends on page 7321. 12 volumes are pages 1 to 7321. These actual texts of these books by Kant are not include here because of copyright. This is only an index of these 7321 pages by Immanuel Kant. There are some German words in the text and in the glossaries, etc.
Searching this Main Index.
Please note the German words that start with umlauts are at the end of the index because of machine sorting of the words. Starting with the German word āĆeā on page 2674 page of this book (see in Main Index). Use the FIND FUNCTION for all examples of the words or names you are searching.
Examples from the Main Index
mendacium, 5171, 5329, 5389
mendation, 220
mendax, 2702, 2800
mended, 360
Mendel, 416, 925, 965
Mendelian, 2212
Mendels, 345, 363, 417, 458, 560, 572, 588, 926, 928, 929
MENDELSSOHN, 925
Mendelssohn, 8, 9, 19, 98, 99, 100, 101
Kant in English: An Index
Kant in English: An Index / By Daniel Fidel Ferrer.
Ā©Daniel Fidel Ferrer, 2017. Pages 1 to 2675.
Includes bibliographical references. Index.
1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4. Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Practice (Philosophy). 7. Philosophy and civilization. 8). Kant, Immanuel, 1724-1804 -- WoĢrterbuch. 9. Kant, Immanuel, 1724-1804 -- Concordances. 10. Kant, Immanuel, 1724-1804 -- 1889-1976 ā Indexes. I. Ferrer, Daniel Fidel, 1952-.
MOTTO
As a famous motto calls us back to Kant, Otto Liebmannās writes
(Kant and His Epigones of 1865):
āAlso muss auf Kant zurĆ¼ckgegangen werden.ā
āTherefore, must return to Kant.ā
Table of Contents
1). Preface and Introduction.
2. Background on Kantās Philosophy (hermeneutical historical situation).
3). Main Index (pages, 25 to 2676).
Preface and Introduction
Total words indexed: 58,928; for the 12 volumes that are in the MAIN INDEX are indexed: pages 1 to 7321. This monograph by Daniel Fidel Ferrer is 2676 pages in total.
The following is a machine index of 12 volumes written by Immanuel Kant and translated from German into English. Everything is indexed including the text, title pages, preface, notes, editorials, glossary, indexes, biographical notes, and even some typos. No stop words or words removed from this index. There are some German words in the text, bibliographies, and in the glossaries (also included in Main Index).
Titles in English of Kantās writings for this index (pages 1 to 7321).
Anthropology, History, and Education
[Starts on page 1
Correspondence
[Starts on page 313
Critique of Pure Reason
[Starts page 971
Critique of the Power of Judgment
[Starts on page 1771
Lectures on Logic
[Starts on page 2247
Lectures on Metaphysics
[Starts on page 2991
Notes and Fragments
[Starts on page 3670
Opus Postumum
[Starts on page 4374
Practical Philosophy
[Starts on page 4741
Religion and Rational Theology
[Starts on page 5446
Theoretical Philosophy after 1781
[Starts on page 5990
Theoretical Philosophy, 1755-1770
[Starts on page 6541
Universal Natural History and Theory of the Heavens or An Essay on the Constitution and the Mechanical Origin of the Entire Structure of the Universe Based on Newtonian Principles
[Starts on page 7162
The whole single file which includes all of these books ends on page 7321. 12 volumes are pages 1 to 7321. These actual texts of these books by Kant are not include here because of copyright. This is only an index of these 7321 pages by Immanuel Kant. There are some German words in the text and in the glossaries, etc.
Searching this Main Index.
Please note the German words that start with umlauts are at the end of the index because of machine sorting of the words. Starting with the German word āĆeā on page 2674 page of this book (see in Main Index). Use the FIND FUNCTION for all examples of the words or names you are searching.
Examples from the Main Index
mendacium, 5171, 5329, 5389
mendation, 220
mendax, 2702, 2800
mended, 360
Mendel, 416, 925, 965
Mendelian, 2212
Mendels, 345, 363, 417, 458, 560, 572, 588, 926, 928, 929
MENDELSSOHN, 925
Mendelssohn, 8, 9, 19, 98, 99, 100, 101
Courtly reformation : Williamite propaganda after the glorious revolution in England
This thesis starts from the assumption that historians of
political thought have not provided an adequate account of William III's
propaganda in England. It argues that the case put by the English regime
in the 1690s was not based upon constitutional discourse (a field which
has received much attention), but upon a neglected rhetoric of "courtly
reformation". This was a Protestant, near-millennial, and biblically-based language, which was promoted by a group of propagandists around
Gilbert Burnet, and which presented the new King as the divine
instrument of spiritual renewal. Its main tenets were that a debauching
popery had been eroding God's true Church in England since 1660; that
1688 had been a providential deliverance from this threat; and that
William must be supported as the godly magistrate who would lead the
English in purging their sins.
In its first section, the thesis demonstrates that Orange
propagandists abandoned constitutional arguments in the winter of 1688/9
[chapter 1]. Realising that such arguments would limit monarchical
power, government spokesmen dropped them in favour of the rhetoric of
reformation, which was more favourable to the court [chapter 2]. Over
the next years, they promoted this language through a variety of
initiatives, including hitherto unstudied programmes of public fasting
and publication of court sermons [chapter 3].
In its second section, the thesis demonstrates how courtly
reformation addressed three problems facing the 1690s regime. First, the
rhetoric countered criticism that William governed in Holland's
interests by reminding his subjects that spiritual renewal must include
support for godly Protestants abroad [chapter 4]. Next, the language
helped to contain damaging party disputes. It avoided constitutional
issues which divided Whigs and Tories, and calmed religious tensions by
reassuring both non-conformists and Anglicans that they were vital to
William's purging mission [chapter 5]. Finally, the propaganda defused
"country" suspicions of the regime by insisting that a reforming King
would work for administrative honesty and efficiency [chapter 6]
The doctrine of creation and process theology: with particular reference to the thought of Charles Hartshorne
The purpose in writing this dissertation is simply to compare
two things which have not been previously comparedāthe doctrine of
creation and process theology, and in so doing, see if process theology
puts forward an adequate and acceptable interpretation of this venerable
doctrine. That such comparison can and should take place is obvious
when one realizes the tremendous emphasis process thinkers place on
their notion of creativity and the unique way in which they define all
entities, including God, as ā¢self-created creatures.' Perhaps, it is
outside Influences that have determined that focus of process interests
would be elsewhere. Linguistic analysis and neo-orthodox theology have
joined forces in attacking metaphysics. These same two forces have
made discussion of God and of Jesus Christ of immediate importance.
Be this as it may, dialogue between process thinkers and traditional
ones, on the subject of creation, is over-due.Some of the terms in the title need definition. "Process
theology" is the baptized offspring of process philosophy and possibly
its only surviving heir. The progenitor of process philosophy is
Alfred North Whitehead who first established himself in Europe as a
mathematician and then switched subjects and continents, emigrating
to the United States where he became one of the foremost philosophers
of the first half of this century. The most important work in the
second half of his career was an expansion of his 1927-28 Glfford
ii
Lectures, delivered at the University of Edinburgh and published in
1929 under the title, Process and Reality. Even though Whitehead's
ideas had been expressed earlier elsewhere, this was by far his most
complete articulation of process philosophy.If Whitehead is the progenitor of process thought, why does
this dissertation pay particular attention to one of Whitehead's
students, Charles Hartshorne? Whitehead's concerns were not primarily
theological, but cosmological. Hartshome's concerns are theological
as indicated by an early and sustained interest in Anselra's ontological
argument for the existence of God, which formed the basis of his theism.
Hartshorne, much more than Whitehead, has defined and discussed God
from a process point of view. Through his work, Whitehead's teachings
have been expanded and revised both with original thought and insights
gained from other persons. The understanding of God is one of the
areas where Hartshome takes many exceptions with the teaching of his
mentor.Hartshorne also deserves special consideration because he, for
awhile, almost singlehandedly kept process thought alive. Process
philosophy is now fifty years old but was largely ignored until the last
fifteen years when opponents of the death of God theology revived
an interest in it as an alternative system. Although he was not the
only process thinker around in those thirty-five years of neglect,
Hartshorne certainly was the most ardent and articulate spokesman
for the cause."Traditional theology" is an umbrella term covering almost
everything in Western theology which is not process thought. This
iii
includes virtually the entirety of the tradition in which the Roman
Catholic and Reformed churches stand. Needless to say, the people
clustered by this term are a diverse group and might not be happy
at being lumped together. From the process perspective, traditional
theology has two basic characteristics: (1) an implicit or an explicit
preference for being rather than becoming as the basic metaphysical
description of reality (2) a ā¢monopolar prejudice1 with regard to God
which permits him to be conceptualized only in terms of abstract,
non-relative categories. The wide diversity in traditional theology
is sampled here, and the term should suggest nothing other than
theology which is not process theology.Traditional theology's many understandings of the doctrine
of creation are scanned in Chapter 1. What is instantly obvious, is
the wide and rich diversity of interpretations that have been put
forward. Two concepts, however, consistently support the various
understandingsācreation ex nihilo and creatio per verbum. Three
affirmations have also been made about creation. The first concerns
the creation's total dependency on God as its creator. The second
states that even though God and the creation are not one, the creation
is fundamentally good. Finally, creation must be seen as an act of
God's love.Chapter 2 lays out the process concept of creation beginning
with the basic understanding of creative-synthesis. Notable here is
Hartshome's and John Cobb's departure from Whitehead in placing supreme
importance on the role God performs in the creative process, that is
providing each entity with its initial aim. Through further analysis,
God is seen as being "creativity itself" and his creativity is the
creativity which creates the creativity of others. God's creativity
is then identified with the traditional concept of the Logos.In the third chapter traditional doctrines and the process
concept are juxtaposed. Process thought embraces creatlo pro verbum
but rejects creatlo ex nihilo replacing it with the notion of creation
out of chaos. In spite of this, process thought is able to make the
same affirmations as traditional thought; however, the content of these
affirmations is often distinctly different.The dissertation concludes with a chapter on analogy. Various
Thomist classifications are put forward and the deep disagreement among
Thomists as to the correct understanding of them, is discussed.
Reformed concepts of analogy are also cited, particularly Berth's
ideas. Hartshorne's concept and use of analogy is set out and described as "the analogy of creativity." This analogy is then compared
with Thomas* analoqia entis and Barth's analoqla fidei.The bibliography at the end of the dissertation contains
those sources actually used in the paper.This author gratefully acknowledges that a large number of
people have aided and abetted this project, in direct and indirect
ways. Special thanks go to my advisors, Dr. John Mclntyre and Mr.
D.W.D. Shaw, for their patient guidance and assistance. Also, Charlene
Ireland's arduous and excellent efforts in typing the final copy merit
special mention as does nty wife, Alegria's proofreading. I also
appreciate that my children, Lois and Clay, were willing to accept
that for awhile Charles Hartshome seemed as important to their daddy
as they did