Appearance and Reality
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~260.000 paraules · 1.258 passatges
Cita aquesta obra
- APAF. H. Bradley. (n.d.). Appearance and Reality. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/f-h-bradley/appearance-and-reality
- MLAF. H. Bradley. Appearance and Reality. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/f-h-bradley/appearance-and-reality.
- ChicagoF. H. Bradley. Appearance and Reality. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/f-h-bradley/appearance-and-reality.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
L'obra central de l'idealisme britànic: Bradley sosté que gairebé tot el que prenem per real —les coses, l'espai, el temps, la causa, el jo— és contradictori si s'examina, i per tant aparença; el que és real és l'Absolut, un tot on les distincions no se sostenen.
Context i història
Publicat el 1893. La primera part desmunta, la segona construeix, i l'argument decisiu és el de les relacions: cap manera de relacionar dues coses no aguanta l'anàlisi sense generar-ne una altra. Llegir-lo explica per què Russell i Moore van fundar la filosofia analítica: la van fundar contra aquest llibre, i sense saber què deia no s'entén contra què reaccionaven.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
And there is a further reason which, with myself perhaps, has even more weight. All of us, I presume, more or less, are led beyond the region of ordinary facts. Some in one way and some in others, we seem to touch and have communion with what is beyond the visible world. In various manners we find something higher, which both supports and humbles, both chastens and transports us. And, with certain persons, the intellectual effort to understand the universe is a principal way of thus experiencing the Deity. No one, probably, who has not felt this, however differently he might describe it, has ever cared much for metaphysics. And, whereever it has been felt strongly, it has been its own justification. The man whose nature is such that by one path alone his chief desire will reach consummation, will try to find it on that path, whatever it may be, and whatever the world thinks of it ; and, if he does not, he is contemptible. Self-sacrifice is too often the " great sacrifice " of trade, the giving cheap what is worth nothing. To know what one wants, and to scruple at no means that will get it, may be a harder self-surrender. And this appears to be another reason for some persons pursuing the study of ultimate truth.