|
|
John Gach Books, Inc. 10514 Marriottsville Road (Rear Building) PO Box 267 Randallstown, Maryland 21133 |
|
|
|
John Gach Books, Inc. 10514 Marriottsville Road (Rear Building) PO Box 267 Randallstown, Maryland 21133 |
|
The third book in English on suicide, after Sym's 1637 Lifes Preservative Against Self-Killing and John Donne's 1647 Biothanatos, which Adams critically discusses. Adams already complained of the "General Supposition that every one who kills himself is non Compos, and that nobody wou'd do such an Action unless he were Distracted." Contains lengthy discussions of views about suicide in antiquity.
Later printing of the 6th revised and enlarged edition—the last lifetime edition.
The famous Port-Royal logic, which revolutionized the treatment of logic. Though realy a "handbook on method rather than a study of formal logic in the strict sense, it was strongly and conscously Cartesian — roughly, a development from Descarte's Regulae rather than Aristotle's Prior Analytica. By greatly elaborating the theory of clear and distinct ideas, Anauld sought to provide a way to science that would avoid Pyrrhonism" [Harry M. Bracken's essay on Arnauld in the the Encyclopedai of Philosophy 1: 465].
Blount was an important English Deist who commmitted suicide in 1693. His posthumously published book was edited by his friend Charles Gliddon, who also included several of his own essays. Blount's book elicited important responses from John Toland and Josiah King.
Facsimile reprint of the original 1772 edition—the second edition of Boyle's works and still the standard edition of his texts.
The principal work by the most systematic metaphysician among the Cambridge Platonists. Cudworth attempts to refute whate he took to be the two principal forms of atheism: materialism (especially Hobbes') and hylozoism. Cudworth's epistemological dualism of activity and passivity (as opposed to Descartes' of consciousness and extension) was very influential right up to Darwin.
Dewey's second book, after the much more common 1887 Psychology.
Diamond 13.6. The first lengthy treatise on animal automatism.
- "This book is the only published work of an obscure Jesuit priest who died in the year of its publication. The theory presented herein, which is essentially the drainage theory of learning as developed in the late nineteenth century by James and McDougall, is a direct development of the Cartesian automaton theory. It is especially notable because Dilly did not merely link simultaneous events, as Descartes had done and as most associationists continued to do, but described a process whereby the weaker stimulus comes to evoke the response formerly attached to the stronger stimulus — a true conditioning paradigm. … It is known that Locke read this book and brought it back to England with him" [Diamond The Roots of Psychology 13.6, p. 309].
- Obscure though the author was, De l'ame des bêtes proved influential and saw two later editions in 1680 and 1691. Realizing that his hypothesis about animals was a corollary of the Cartesian dichotomy, Dilly reproached Descartes for not having stressed sufficiently the dangerous consequences of the non-automatist view. Nonetheless he lauded Descartes for originating the theory of the beast-machine. See Rosenfeld's From Beast-Machine to Man-Machine, pp. 269-275.
The seventh essay "Antifanatick Theologie, and Free Philosophy" first appeared in the original 1676 edition, while the other six, previously published, essays were all revised: 1. "Against Confidence in Philosophy"; 2. "Of Scepticism, and Certainty"; 3. "Modern Improvements of Knowledg"; 4. "The Usefulness of Philosophy to Theology"; 5. "The Agreement of Reason, and Religion"; 6. "Against Sadducism in the Matter of Witchcraft."
DSB V: 416; Osler 2736; Wellcome III, p. 120; Wing G-827; Thorndike History of Magic and Experimental Science VIII: 567-568; Pyle Dictionary of Seventeenth-Century British Philosophers I: 340-344. The first version of Scepsis appeared in 1661 as The Vanity of Dogmatizing and a reworked version appeared as Essay II in Glanvill's 1676 Essays.One of the most important treatises on scientific method. In 1661 Glanvill published his first book, The Vanity of Dogmatizing, in which he developed a range of sceptical views about ancient and modern philosophy, which resulted in Baxter and Henry More both becoming close friends. The English Catholic thinker Thomas White (the "Albius" in the title) attacked Glanvill's scepticism in his 1663 Sciri, in response to which Glanvill wrote this more extended version of The Vanity, which led to his election to the Royal Society. Citing the range of sceptical literature from Sextus Empiricus to Montaigne, Sanchez, Charron, and Gassendi, Glanvill emphasized the problem of gaining indubitable knowledge through the senses. "He argued that in order to really know anything in the dogmatists' sense, one would have to know things in terms of their causes. But we do not see causal connections. In fact we only judge about causes in terms of constant conjunctions and concomitancies. This can never give us complete certainty since it is always possible that things can actually be otherwise than we think. The 'vanity of dogmatizing' is having complete confidence in what is actually uncertain. The Aristotelians, the Cartesians and the Hobbesian materialists all think that they know about nature as it really is. However, a good dose of scepticism applied to their beliefs shows that they are only offering opinions that are not certain, and uncertainties to not constitute science" [Richard H. Popkins' article on Glanvill in Pyle, I: p. 341].
Originally published as two separate books in 1955 and 1971, of which these are facsimile reprints (but without reproducing the original title-pages). An essential resource for the history of British logic and a valuable sourcebook in the history of ideas. "Still the only comprehensive introduction go logic in England" [Routledge Encyclopedia of Philosophy].
Jean S. Yolton John Locke: A Descriptive Bibliography #328. Contains much new material by Locke not hitherto published. A 2nd edition in 2 volumes 8vo appeared in 1830.The collection, published in June 1829, was compiled from the King moiety of the Locke inheritance. The biography occupies the first forty pages. It is followed by extracts from Locke's journals, correspondence, commonplace book and miscellaneous papers. The two missing pages from the fourth 'Letter for Toleration' have been supplied from an original draft (pp. 360-61); that 'letter', with the omission, was first published in the Posthumous Works of 1706 (no. 299). There are some 40 letters or excerpts of letters from Locke and "40 letters and 10 excerpts to him. The latter are accurately printed, the texts being modernized. With [Locke's letters] King took great liberties, omitting passages without indication, sometimes combining parts of two or more letters to form a single letter." (Correspondence of Locke Vol. I, p. xlv) [Taken from the description in Yolton.
Two texts in German, all others in French or Latin.
"In the Syst&me nouveau de la nature (1695) and the Eclaircissement du nouveau sisteme (1696), Leibniz presented the famous articulation of psychophysical parallelism in which he adapted an occasionalist metaphor to support the view that soul and body exist in a pre-established harmony. Comparing soul and body to two clocks that agree perfectly, Leibniz argued that there are only three possible sources for this agreement. It may occur through mutual influence (interactionalism), through the efforts of a skilled workman who regulates the clocks and keeps them in accord (occasionalism), or by virtue of the fact that they have been so constructed from the outset that their future harmony is assured (parallelism). Leibniz rejects interactionism because it is impossible to conceive of material particlews passing from one substance to the other and occasionalism as invoking the intervention of a Deus ex machina in a natural series of events. All that remains is parallelism — the notion that mind and body exist in a harmony that has been pre-established by God from the moment of creation" [Wozniak Mind and Body: René to William James, p. 8].
Leites was Professor of Philosophy at the Graduate School and Queens College, CUNY.
GM #4967. PMM #164; Wozniak Mind & Body #27 (all the first edition); Yolton 64; Oxford Companion to Philosophy, p. 62 ("associationism"); Brett History of Psychology, 2: 262-263 and Diamond Roots of Psychology 12.3 (both the 4th edition); Hunter & Macalpine, pp. 236-239 (1st & 4th editions). The penultimate lifetime edition, the last lifetime edition issued with the frontis portrait, and—other than the first—the most important edition, for it is in this edition that Locke added the chapter on the association of ideas (Book II Chapter XXXIII), as well as a chapter on enthusiasm. Locke's chapter title—though not his actual discussion of the subject—is the origin of associationism, as elaborated much later by Hartley, Hume, James Mill, and Bain and, mistaken interpretation or not, is consensually regarded as the Ursprung of experimental psychology as opposed to merely speculative philosophical psychology.
- The foundation text for empirical psychology and the beginning of British empiricism. One of the great books in the history of thought. Of this 4th edition Diamond wrote: "Locke, who was too reasonable a man to be even a thoroughgoing empiricist …, was not at all an associationist. Association had no part in the original Essay, but in the fourth edition he added a chapter pointing to the chance 'connexion of ideas' (probably his rendering of 'liaison des idées,' which he would have met in Malebranche) as a major source of error in thinking. The more fortunate phrase, association of ideas, occurs only in the chapter title and is perhaps derived from the word consociatione which Molyneux used in the Latin edition which was being prepared simultaneously and for which the chapter was indeed written. In time, however, this phrase became so riveted to Locke's name that the later associationists came to look upon him as their founder" [Diamond p. 281].
- "In the chapter 'Of Association of Ideas' which first appeared in the fourth edition … Locke continued where Hobbes had left off and showed that feelings as well as ideas were associated and aroused in the same way. Recognition of this fact has given psychotherapy one of its important tools. Locke explained by it how a person might react emotionally to a certain situation without necessarily knowing why and in this foresaw the mechanism Freud called transference. … Locke anticipated also the psychological 'complexes' which have dominated psychopathology in modern times" [Hunter & Macalpine]. Locke also articulated the classical distinction between idiocy and madness (Chapter XI, sect. 12 & 13, page 77 in the 4th edition), which remained the standard right up to modern times.
GM #4967. PMM #164; Wozniak Mind & Body #27 (all the first edition); Yolton 64; Oxford Companion to Philosophy, p. 62 ("associationism"); Brett History of Psychology, 2: 262-263 and Diamond Roots of Psychology 12.3 (both the 4th edition).The foundation text for empirical psychology and the beginning of British empiricism. One of the great books in the history of thought. Of this 4th edition Diamond wrote: "Locke, who was too reasonable a man to be even a thoroughgoing empiricist …, was not at all an associationist. Association had no part in the original Essay, but in the fourth edition he added a chapter pointing to the chance 'connexion of ideas' (probably his rendering of 'liaison des idées,' which he would have met in Malebranche) as a major source of error in thinking. The more fortunate phrase, association of ideas, occurs only in the chapter title and is perhaps derived from the word consociatione which Molyneux used in the Latin edition which was being prepared simultaneously and for which the chapter was indeed written. In time, however, this phrase became so rivetted to Locke's name that the later associationists came to look upon him as their founder" [Diamond p. 281].
GM #4967. PMM #164; Wozniak Mind & Body #27 (all the first edition); Yolton 65. The last lifetime edition.The foundation text for empirical psychology and the beginning of British empiricism. One of the great books in the history of thought.
WIng L2749; Attig 440. Locke's reply to Bishop Stillingfleets' attack in the latter's 1696 Discourse in Vindication of the Doctrine of the Trinity, penned by Stillingfleet after reading a pamphlet, based on Locke's Essay, by the Irish pantheist John Toland that argued there was nothing mysterious in Christianity.
With a 42 page introduction by Lamprecht.
Yolton page 348. Arranged for publication by his literary executors Anthony Collins and Peter King.
Yolton #368.
A detailed and bookish discussion of the mind-body relationship in 17th century Europe.
A comprehensive sourcebook of Puritan writings. Volume one: History The Theory of the State and of Society; This World and the Next. Volume two: Manners, Customs, and Behavior; Poetry, Literary Theory, Education, Science; Biographies and Letters. With an erudite 79 page introduction plus introduction for each selection.
Wing M2679. A late book by this important Cambridge Platonist. As the title suggests, a strident argument against astrology. Includes the four chapters from Butler's book that occasioned More's refutation.
A medical study of Pascal's ophthalmic headaches.
Over 400 biographical entries with entries on many minor figures. Philosophy is construed quite broadly to include natural science & mathematics as well as religion and theology. A very useful reference work.
Blackwell Bibliography of Bertrand Russell A4.1a. Russell's third book of which 750 copies were printed.
The final, most complete, and best edition. Volume 1 first appeared in 1655; a 3rd volume appeared in 1660 and a 4th in 1662 entitled The History of Chaldaick Philosophy; republished in one volume in 1687; 3rd edition 1700; 4th edition 1743 with a memoir of the author. Partly translated into French in 1660; volumes 1-3 of the first edition were translated into Latin with additions by Godfrey Olearius (Leipzig, 1711).The first history of philosophy in English (and the second in any language after Georg Horn's Historiae philosophice de origine, Leiden, 1655), Stanley's doxographical history of Greek philosophy is very much based on Diogenes Laertius while including material from other sources.
Originally printed in 1722 with many errors and only a few copies distributed without the author's knowledge; the 1724 is the first published edition, with the errors corrected and a few minor additions.A very influential book in its day with eight editions (the last being 1759). See Robert Burns' trenchant discussion of Wollaston in The Dictionary of Seventeenth Century British Philosophers Vol. 2, pp. 907-911, from which my account is taken. Wollaston's reputation rests entirely on this book published near the end of his life, in which he tried to found morality on reason, construing actions as equivalent to and implying propositions. Burns argues that though not a Deist, Wollaston nevertheless definitely had a peculiar attitude toward Christianity, since almost all his (many) references are to classical and Jewish authors, the latest Christian author cited being Augustine. "Wollaston virtually amalgamates the terms religion, morality, happiness, truth and reason …" [Burns].
Originally printed in 1722 with many errors and only a few copies distributed without the author's knowledge; first published edition 1724 with the errors corrected; 3rd edition 1725 (typeset by Ben Franklin) with added footnoted references to classical and Rabbinical authors.
Everything you'd want in a bibliography with complete collations and detailed descriptons of variant issues and states. An extraordinary achievement by half of the great husband-wife Locke scholarship team and the only person with the knowledge to produce such a bibliography.
A collection of little-known and obscure pieces about Locke, uncovered by the Yoltons while working on their bibliography of Locke.Return to Gach Books home page