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The nineteenth century saw the development of reductive views of attention. The German philosopher and psychologist Carl Stumpf (1848-1936) proposed an original reductive view according to which attention is nothing but interest and interest itself is a positive feeling. Stumpf's view was developed by Francis Bradley (1846-1924), George Frederick Stout (1860-1944), and Josiah Royce (1855- 1916), but has been overlooked in the recent literature. In this paper, I will expound Stumpf's view of attention, trace it back to its Aristotelian roots and defend the version offered by Stout and Royce. In this version a new kind of feeling, feelings of interest, and value, intellectual value, take centre stage. [ABSTRACT FROM AUTHOR]

Cheyne mentions in particular the plagiarism accusations and the assessment that Coleridge was no more than an unoriginal mediator between German philosophy and his English readers (pp. 38-40). Peter Cheyne's Coleridge's Contemplative Philosophy is a remarkable gathering together of Samuel Taylor Coleridge's (1772-1834) philosophy of the imagination, symbols, ideas, and reason. Chapters 6 to 11 explicate Coleridge's theory of mind, his modified Platonism, philosophy of ideas, his pentadic and triadic logic of ideas, and how these are poetically demonstrated in his middle period "Limbo" sequence, written in 1811. [Extracted from the article]

This paper attempts to rethink the philosophy of Muhammad Iqbal (1877–1938) and challenge the still prevailing tendency in Iqbal scholarship to view it merely as an outcome of the influence of the ideas of various Western/European philosophers. I present Iqbal's arguments in their particular historical and intellectual context to show that they developed in response to a specific philosophical problem and that Iqbal looked for a solution to that problem in Islamic tradition. I suggest that Iqbal's philosophy is best understood in the context of, and as a response to, the problem of nihilism as it was debated in modern German philosophy during 'the pantheism controversy' in the eighteenth and nineteenth centuries. To demonstrate this, I analyse Iqbal's article on ʿAbd al-Karīm al-Jīlī to show his concern with the problem of nihilism, and his solution to it based on al-Jīlī's Sufism. [ABSTRACT FROM AUTHOR]

Angela Carter's reception of German Romantic philosophy is one important aspect of her commitment to deconstructing and revising Western literary tradition. In The Infernal Desire Machines of Doctor Hoffman (1972), Carter suggests that the Romantic ideals of harmony and transcendence limit personal freedom, and that the Romantic imagination is not as liberating as its champions claim. This is illustrated through the protagonist Desiderio, whose fragmented sense of self arises from his liminal position as a mixed-race inhabitant of a postcolonial nation. His yearning for a clear identity is characteristic of the Romantic desire for a lost harmony, but Carter criticizes this European philosophy for its potential to mythologize a dangerous form of self-sacrifice. The postcolonial context of the novel illustrates the very real dangers that arise when any particular ideology gains the upper hand, and the Romantic desire to unite the world is warped into a vision of control. [ABSTRACT FROM AUTHOR]

This article discusses German philosopher Immanuel Kant and his interpretations of the relationship between feelings of pleasure or displeasure and the harmony or disharmony of the operation of the faculties in a judgment of taste. Points in the article are illustrated by segments of the book "Kant and the Claims of Taste," by Paul Guyer.

Examines the arguments made by Friedrich Ludwig Gottlob Frege on the connection between truth-value and Bedeutung against the background of German language and philosophy. Concept-words philosophy; Formation of complex sentences; Distinction between acoustical and optical symbols and the poetic and scientific use of language.