In the present edition of Allama Iqbal’s The Reconstruction of Religious Thought in Islam, an attempt has been made at providing references to many authors cited in it and, more particularly, to the passages quoted from their works. The titles of these works have not always been given by the Allama and, in a few cases, even the names of the authors have to be worked out from some such general descriptions about them as ‘the great mystic poet of Islam’, ‘a modern historian of civilization’, and the like.

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The Reconstruction of Religious Thought in Islam

Acknowledgements Introduction: analytic philosophy and the fall and rise of the Kant-Hegel tradition 1. McDowell, Sellars, and the myth of the perceptually given 2. Brandom, Sellars, and the myth of the logical given 3. Individuation and determinate negation in Kant and Hegel 4. The Kantian route to Hegel's inferentialism 5. Aristotelian Phronesis and the perceptual discernment of value 6. Kant, Hegel and the dynamics of evaluative reason 7. Hegel and contradiction 8. Hegel, analytic philosophy and the question of metaphysics Bibliography Index.

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Analytic Philosophy and the Return of Hegelian Thought

Raises the initial problem of what is meant by the term critical theory and discusses some common misconceptions that have arisen about the meaning of this term. The dialectic logic that was championed by the group of scholars collectively known as the Frankfurt School is outlined and it is noted how dialectics transcends binary oppositional thinking. It is argued that the body of work of these scholars has a strong contemporary relevance to issues in the management of change in organizations. The other papers in the issue are introduced.

Critical theory and the management of change in organizations

In his groundbreaking work of 1969, Spinoza’s Metaphysics: An Essay in Interpretation, Edwin Curley attacked the traditional understanding of the substance-mode relation in Spinoza, according to which modes inhere in substance. Curley argued that such an interpretation generates insurmountable problems, as had already been claimed by Pierre Bayle in his famous Dictionary entry on Spinoza. Instead of having modes

Spinoza’s Metaphysics of Substance: The Substance-Mode Relation as a Relation of Inherence and Predication

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 10 of 12)

A commentary on Hegel's logic

MESSES. Edward Arnold and Co. have done a valuable service in issuing a new and cheaper edition of the late Dr. Ellis McTaggart's famous book; with a delightful introduction by Dr. C. D. Broad. “Some Dogmas of Religion” has been long out of print (it was first published in 1906) and second-hand copies have been difficult to find and expensive to buy. Of this work Dr. Broad says: "In many respects it is a model of popular philosophical writing. It presupposes no knowledge of philosophy; it is written with admirable clarity, and abounds with apt and amusing illustrations; and it deals with problems which have interested almost all intelligent men in all ages."It was McTaggart who said that the man who has no religion cannot have a bad one; and it was he who expressed the hope that “a time may come when metaphysics may attain the same certainty in a higher sphere which is now often reached by science in a lower sphere”. It is well known that McTaggart managed to combine atheism with a belief in immortality and the Church of England. But he was what has become more rare nowadays: he was a serious thinker.Some Dogmas of Religion.Dr.John McTaggartEllis McTaggart. Pp. lii + 299. (London: Edward Arnold and Co., 1930.) 6s. net.

Some Dogmas of Religion

What is the nature of dialectic according to Hegel? And what is achieved by its means? These are the main questions that John McTaggart (1866–1925) seeks to answer in this work, first published in 1896. At the beginning of the twentieth century, the Cambridge-educated philosopher and fellow of Trinity College enjoyed a prominent position within the circle of idealist philosophers, and was regarded as one of England's leading Hegel scholars. Although a proponent of the German philosopher's dialectical thinking in general, McTaggart was not uncritical of Hegel's philosophy and objected to his application of abstract thought. In this work, McTaggart not only gives the reader a thorough introduction to Hegel's understanding of the dialectic method but also exposes a number of points on which he considers Hegel's teaching to be inaccurate: one of these is Hegel's insistence that evil is merely a delusion.

Studies in the Hegelian dialectic

John McTaggart (1866–1925) was a Cambridge philosopher, famous for his metaphysical theory that time is not real and that temporal order is an illusion. Although best known for his contributions to the philosophy of time, McTaggart also spent a large part of his career expounding Hegel's work. In this book, first published in 1901, he discusses which views on a range of topics in metaphysics and ethics are compatible with Hegel's logic and idea of 'the Absolute'. Some early work on theories for which McTaggart later became well known can be found in this work, such as his beliefs that humans are immortal, that the Absolute is not in any sense a person, and that love is the relation that binds people together. In this book he also discusses punishment, sin, morality and whether Hegel could be considered a Christian.

John McTaggart Ellis McTaggart

Papers

A commentary on Hegel's logic

Some Dogmas of Religion

Studies in the Hegelian dialectic

Studies in Hegelian Cosmology

The Unreality of Time