By R. G. Collingwood, James Connelly, Giuseppina D'Oro
James Connelly and Giuseppina D'Oro current a revised version of R. G. Collingwood's vintage paintings of 1933, supplementing the unique textual content with very important similar writings from Collingwood's manuscripts which seem the following for the 1st time. The editors additionally give a contribution a considerable new advent, and the amount can be welcomed by way of all historians of twentieth-century philosophy.
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But Ducasse thought that by the looseness of his language at critical points in his argument Collingwood made matters easy for himself. Collingwood was himself well aware that such a charge might be brought against his manner of philosophizing by members of the analytical school who adopted a technical, scientific view of the nature of language. In Speculum Mentis Collingwood had remarked that 'to suppose that one word, in whatever context it appears, ought to mean one thing and no more, argues not an exceptionally high standard of logical accuracy but an exceptional ignorance as to the nature of language' (SM 11).
50 This bland assertion moved Ryle to bewildered indignation: To my mind this dictum almost merits tears. 51 49 G. Ryle, 'Mr. Collingwood and the Ontological Argument', in G. Ryle, Collected Essays, vol. 2, 106. 50 5I Ibid. 106. Ibid. 106. EDITORS' INTRODUCTION lix Collingwood had thus (for Ryle) dismissed the whole of what might broadly be called Russellian logic; this dismissal he regarded as preposterous. But at this point he went on to address Collingwood's denial that the ontological argument made any specific theological claims and quoted Collingwood's conclusion that: What it does prove is that essence involves existence, not always, but in one special case, the case of God in the metaphysical sense: the Deus sive natura of Spinoza, the Good of Plato, the Being of Aristotle: the object of metaphysical thought.
G. Mind) although that term is the genus (Mind = Reality) the same term includes the lower terms (Matter, Life) and, instead of denying these, asserts them as implicates of itself. It does deny them in one sense, but only in the sense that it denies their denials, viz. their claim to be the only or highest term in the scale. Now what about the nisus? e. what is the nature of the force which drives us from a lower term to the next higher, or if you like converts that into this? On this subject I have said nothing in the Essay.
An Essay on Philosophical Method by R. G. Collingwood, James Connelly, Giuseppina D'Oro
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