David W. Hamlyn – författare

Aristotle's De Anima has a claim to be the first systematic treatment of issues in the philosophy of mind, and also to be one of the greatest works on the subject. This volume provides an accurate translation of Books II and III, together with some sections of Book I; particular attention has been given to the translation of difficult terms, to help the student of philosophy who does not know Greek. A brief Introduction discusses Aristotle's approach to his subject, while the Notes provide a continuous philosophical commentary on the text.Since the original publication of this volume, Aristotle's philosophy of mind has been the focus of lively scholarly debate; for this revised edition, Christopher Shields has added a substantial review of this recent work, together with a new bibliography.

Aristotle's "De Anima" has a claim to be the first systematic treatment of issues in the philosophy of mind, and also to be one of the greatest works on the subject. This volume provides an accurate translation of Books 2 and 3, together with some sections of Book 1. Particular attention has been given to the translation of difficult terms, to help the student of philosophy who does not know Greek. A brief introduction discusses Aristotle's approach to his subject, while notes provide a continuous philosophical commentary on the text. Since the original publication of this volume, Aristotle's philosophy of mind has been the focus of lively scholarly debate; for this revised edition, Christopher Shields has added a substantial review of this recent work, together with a new bibliography.

First Published in 2004. In a wider sense this book is a history of philosophy as an institution, not a set of beliefs. The author presents the view that it might indeed be argued that it is the institutionalization of philosophy that has worked to its disadvantage. Is it not the case that the two greatest philosophers in Britain this century—Bertrand Russell and Ludwig Wittgenstein— had at most a somewhat tangential relation with universities? May not real philosophical progress depend on a relative freedom from such an institutionalized framework? These are questions which are considered and this book tries to answer.

First Published in 2004. In a wider sense this book is a history of philosophy as an institution, not a set of beliefs. The author presents the view that it might indeed be argued that it is the institutionalization of philosophy that has worked to its disadvantage. Is it not the case that the two greatest philosophers in Britain this century—Bertrand Russell and Ludwig Wittgenstein— had at most a somewhat tangential relation with universities? May not real philosophical progress depend on a relative freedom from such an institutionalized framework? These are questions which are considered and this book tries to answer.

First Published in 2004. In a wider sense this book is a history of philosophy as an institution, not a set of beliefs. The author presents the view that it might indeed be argued that it is the institutionalization of philosophy that has worked to its disadvantage. Is it not the case that the two greatest philosophers in Britain this century—Bertrand Russell and Ludwig Wittgenstein— had at most a somewhat tangential relation with universities? May not real philosophical progress depend on a relative freedom from such an institutionalized framework? These are questions which are considered and this book tries to answer.