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by Terry Nardin

ePub The Philosophy of Michael Oakeshott download
Author:
Terry Nardin
ISBN13:
978-0271025308
ISBN:
0271025301
Language:
Publisher:
Penn State University Press; New edition edition (July 30, 2004)
Category:
Subcategory:
Humanities
ePub file:
1686 kb
Fb2 file:
1357 kb
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Rating:
4.9
Votes:
886

The Philosophy of Michael Oakshott is the best overview of its subject so far by a considerable distance, and deserves . Terry Nardin’s book provides the most extensive consideration of Oakeshott's philosophical endeavours to date.

The Philosophy of Michael Oakshott is the best overview of its subject so far by a considerable distance, and deserves to become the standard work wherever this unjustly neglected philosopher is studied. Luke O’Sullivan, History of Political Thought. The Philosophy of Michael Oakeshott is a significant contribution to scholarship on Oakeshott’s work.

It examines his arguments concerning the criteria of truth, the forms of knowledge, the relationship between theory and practice, the place of interpretation in the social sciences, the nature and importance of historical explanation, and the definition of philosophy itself.

Michael Joseph Oakeshott FBA (/ˈoʊkʃɒt/; 11 December 1901 – 19 December 1990) was an English philosopher and political theorist who wrote about philosophy of history, philosophy of religion, aesthetics.

Michael Joseph Oakeshott FBA (/ˈoʊkʃɒt/; 11 December 1901 – 19 December 1990) was an English philosopher and political theorist who wrote about philosophy of history, philosophy of religion, aesthetics, philosophy of education, and philosophy of law. Oakeshott was the son of Frances Maude (Hellicar) and Joseph Francis Oakeshott, a civil servant and a member of the Fabian Society. George Bernard Shaw was a friend. Michael Oakeshott attended St George's School, Harpenden, from 1912 to 1920.

That book gave, as Nardin recognizes, a rather misleading impression of Oakeshott’s interests

That book gave, as Nardin recognizes, a rather misleading impression of Oakeshott’s interests. In it, precision was all too frequently sacrificed to elegance, and many of the essays it contained, while still highly readable, reflected the polemical atmosphere of Britain in the forties and fifties too closely to make them enduring works of philosophy

The Philosophy of Michael Oakshott is the best overview of its subject so far by a considerable distance, and deserves .

Start by marking The Philosophy of Michael Oakeshott as Want to Read .

Start by marking The Philosophy of Michael Oakeshott as Want to Read: Want to Read savin. ant to Read. It examines his arguments concerning the criteria of truth, the forms of knowledge, the relationship between theory and practice, the place of interpretation in the social sciences, the nature and importance of historical explanation, and the definition of philosophy itself.

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Michael Oakeshott (1901–1990) is commonly viewed as a conservative thinker and critic of government planning. His ideas spring not from practical engagement but from study of the history of European political thought, sharpened by philosophical reflection on its arguments and their presuppositions.

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This is the first comprehensive study of Michael Oakeshott as a philosopher rather than a political theorist, which is how most commentators have regarded him. Indeed, the careful reading of his published and unpublished writings that Terry Nardin provides here shows that Oakeshott's concerns have been primarily philosophical, not political. These writings go far beyond politics to offer a critical philosophy of human activity and of the disciplines that interpret and explain it. Oakeshott argues that inquiry can be independent of practical concerns, even when its subject is the thought and action of human beings.

Although the book considers Oakeshott's views on morality, law, and government, it is primarily concerned with his ideas about the character of knowledge, especially knowledge of intelligent human conduct, and focuses attention on the concepts of modality, contingency, and civility that are central to Oakeshott's philosophy as a whole. Nardin seeks to show how Oakeshott's critique of scientism and other forms of foundationalism supports a powerful version of the argument that history is the proper mode for understanding human choice and action.

The book thus provides the fullest discussion available of Oakeshott's antifoundationalist view of epistemology, metaphysics, and the philosophy of history and the human sciences. It examines his arguments concerning the criteria of truth, the forms of knowledge, the relationship between theory and practice, the place of interpretation in the social sciences, the nature and importance of historical explanation, and the definition of philosophy itself. And it is the first study to look at Oakeshott's relationship to phenomenology, hermeneutics, and other movements in twentieth-century Continental philosophy.