The Story of Philosophy

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Overview

A brilliant and concise account of the lives and ideas of the great philosophers—Plato, Aristotle, Bacon, Spinoza, Voltaire, Kant, Schopenhauer, Spencer, Nietzsche, Bergson, Croce, Russell, Santayana, James, and Dewey—The Story of Philosophy is one of the great books of our time. Few write for the non-specialist as well as Will Durant, and this book is a splendid example of his eminently readable scholarship. Durant’s insight and wit never cease to dazzle; The Story of Philosophy is a key book for any reader who ...

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Overview

A brilliant and concise account of the lives and ideas of the great philosophers—Plato, Aristotle, Bacon, Spinoza, Voltaire, Kant, Schopenhauer, Spencer, Nietzsche, Bergson, Croce, Russell, Santayana, James, and Dewey—The Story of Philosophy is one of the great books of our time. Few write for the non-specialist as well as Will Durant, and this book is a splendid example of his eminently readable scholarship. Durant’s insight and wit never cease to dazzle; The Story of Philosophy is a key book for any reader who wishes to survey the history and development of philosophical ideas in the Western world.

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Editorial Reviews

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The New York Times A delight.
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Product Details

  • ISBN-13: 9780671739164
  • Publisher: Pocket Books
  • Publication date: 1/1/1991
  • Format: Mass Market Paperback
  • Edition description: Reissue
  • Edition number: 2
  • Pages: 528
  • Sales rank: 435,243
  • Product dimensions: 4.19 (w) x 6.75 (h) x 1.30 (d)

Meet the Author

Will Durant (1885–1981) was awarded the Pulitzer Prize (1968) and the Presidential Medal of Freedom (1977). He spent more than fifty years writing his critically acclaimed eleven-volume series, The Story of Civilization (the later volumes written in conjunction with his wife, Ariel). A champion of human rights issues, such as the brotherhood of man and social reform, long before such issues were popular, Durant’s writing still educates and entertains readers around the world.

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Read an Excerpt

Preface to the Second Edition

Apologia Pro Libro Suo

I

My publishers have asked me to use the occasion given by a new edition of The Story of Philosophy to discuss the general question of "outlines," and to consider some of the shortcomings of the volume. I am glad of this opportunity to acknowledge these, and to express with all the weakness of mere words the gratitude that I must always feel for the generosity with which, despite so many defects, the American public has received this book.

The "outlines" came because a million voices called for them. Human knowledge had become unmanageably vast; every science had begotten a dozen more, each subtler than the rest; the telescope revealed stars and systems beyond the mind of man to number or to name; geology spoke in terms of millions of years, where men before had thought in terms of thousands; physics found a universe in the atom, and biology found a microcosm in the cell; physiology discovered inexhaustible mystery in every organ, and psychology in every dream; anthropology reconstructed the unsuspected antiquity of man, archeology unearthed buried cities and forgotten states, history proved all history false, and painted a canvas which only a Spengler or an Eduard Meyer could vision as a whole; theology crumbled, and political theory cracked; invention complicated life and war, and economic creeds overturned governments and inflamed the world; philosophy itself, which had once summoned all sciences to its aid in making a coherent image of the world and an alluring picture of the good, found its task of coördination too stupendous for its courage, ran away from all these battlefronts of truth, and hid itself in recondite and narrow lanes, timidly secure from the issues and responsibilities of life. Human knowledge had become too great for the human mind.

All that remained was the scientific specialist, who knew "more and more about less and less," and the philosophical speculator, who knew less and less about more and more. The specialist put on blinders in order to shut out from his vision all the world but one little spot, to which he glued his nose. Perspective was lost. "Facts" replaced understanding; and knowledge, split into a thousand isolated fragments, no longer generated wisdom. Every science, and every branch of philosophy, developed a technical terminology intelligible only to its exclusive devotees; as men learned more about the world, they found themselves ever less capable of expressing to their educated fellow-men what it was that they had learned. The gap between life and knowledge grew wider and wider; those who governed could not understand those who thought, and those who wanted to know could not understand those who knew. In the midst of unprecedented learning popular ignorance flourished, and chose its exemplars to rule the great cities of the world; in the midst of sciences endowed and enthroned as never before, new religions were born every day, and old superstitions recaptured the ground they had lost. The common man found himself forced to choose between a scientific priesthood mumbling unintelligible pessimism, and a theological priesthood mumbling incredible hopes.

In this situation the function of the professional teacher was clear. It should have been to mediate between the specialist and the nation; to learn the specialist's language, as the specialist had learned nature's, in order to break down the barriers between knowledge and need, and find for new truths old terms that all literate people might understand. For if knowledge became too great for communication, it would degenerate into scholasticism, and the weak acceptance of authority; mankind would slip into a new age of faith, worshiping at a respectful distance its new priests; and civilization, which had hoped to raise itself upon education disseminated far and wide, would be left precariously based upon a technical erudition that had become the monopoly of an esoteric class monastically isolated from the world by the high birth rate of terminology. No wonder that all the world applauded when James Harvey Robinson sounded the call for the removal of these barriers and the humanization of modern knowledge.

II

The first "outlines," the first efforts at the humanization of knowledge, were Plato's Dialogues. The pundits possibly know that the Master wrote two sets of works — one in technical language for his students at the Academy; the other a group of popular dialogues designed to lure the average literate Athenian into philosophy's "dear delight." It did not seem to Plato any insult to philosophy that it should be transformed into literature, realized as drama, and beautified with style; nor any derogation to its dignity that it should apply itself, even intelligibly, to living problems of morality and the state. By the humor of history, his technical works were lost, and his popular works remain. By the irony of history it is these popular dialogues that have given Plato his reputation in the schools.

For us, however, the career of the outline begins with H.G. Wells. The historians did not quite know what to do with The Outline of History; Professor Schapiro described it as full of errors, and a liberal education. It was full of errors, as any book of large scope is bound to be; but it was an astonishing and stimulating performance for one mind. The journalistic genius of Mr. Wells had tied the volumes up with the movement towards international peace, and had entered them as an important team in the "race between education and catastrophe." No one wanted catastrophe, and everyone bought the book. History became popular, and historians became alarmed. Now it would be necessary for them to write as interestingly as H.G. Wells.

Strange to say, two of them did. Professor Breasted, of Chicago and Egypt, revised and improved an old text-book, and Professor Robinson did the same; an enterprising publishing firm gathered their work into two handsome volumes, gave them a captivating title — The Human Adventure — and issued the best outline of all, a masterpiece of exposition as authoritative as a German and as clear as a Gaul. Nothing in their field has equaled those volumes to date.

Meanwhile Hendrik Willem van Loon had romped over the same ground with a pen in one hand, a pencil in the other, and a twinkle in his eyes. He cared nothing for dignity, and loved a joke surpassing well; he went laughing down the centuries, and pointed his moral with drawings and smiles. Adults bought The Story of Mankind for their children, and surreptitiously read it themselves. The world was becoming scandalously informed about history.

The appetite of the layman grew by what it fed on. There were in America millions of men and women who had been unable to go to college, and who thirsted for the findings of history and science; even those who had gone through college showed a moderate hunger for knowledge. When John Macy published The Story of the World's Literature thousands welcomed it as a genial and illuminating survey of a fascinating field. And when The Story of Philosophy appeared it had the good fortune to catch this wave of curiosity on the rise, and to be lifted to an undreamed-of popularity. Readers were astonished to find that philosophy was interesting because it was, literally, a matter of life and death. They passed along the word to their friends, and soon it became the fashion to praise, to buy, even, occasionally, to read, this book that had been written for a few. All in all it was such a success as no author who has known it once can ever hope to know again.

Then came the flood. Outline followed outline, "story" followed "story"; science and art, religion and law, had their storiographers, and Bekker's slight essay was avidly transformed into The Story of Religion. One author produced in one volume an outline of all knowledge, thereby making Wells, van Loon, Macy, Slosson, Breasted and the rest superfluous. The public appetite was quickly satiated; critics and professors complained of superficiality and haste, and an undertow of resentment set in, which reached every outline from the last to the first. As quickly as it had come, the fashion changed; no one dared any longer say a word for the humanization of knowledge; the denunciation of outlines was now the easy road to critical repute; it became the style to speak with a delicate superiority of any non-fiction book that could be understood. The snob movement in literature began.

III

Many of the criticisms were disagreeably just. The Story of Philosophy was, and is, shot through with defects. First of all, it was incomplete. The total omission of scholastic philosophy was an outrage, forgivable only in one who had suffered much from it in college and seminary, and resented it thereafter as rather a disguised theology than an honest philosophy. It is true that in some cases (Schopenhauer, Nietzsche, Spencer, Voltaire) the exposition of doctrine was more complete than in most histories of philosophy, regardless of their length. And it is true that the very first page frankly announced:

This book is not a complete history of philosophy. It is an attempt to humanize knowledge by centering the story of speculative thought around certain dominant personalities. Certain lesser figures have been omitted in order that those selected might have the space required to make them live. (To the Reader.)

Nevertheless the incompleteness remained. The worst sin of all — though the critics do not seem to have noticed it — was the omission of Chinese and Hindu philosophy. Even a "story" of philosophy that begins with Socrates, and has nothing to say about Lao-tze and Confucius, Mencius and Chwang-tze, Buddha and Shankara, is provincially incomplete. As for the word Story, which has since been so abused with use, it was chosen partly to indicate that the record would concern itself chiefly with the more vital philosophers, partly to convey the sense that the development of thought was a romance as stirring as any in history.

No apology is offered for the neglect of epistemology. That dismal science received its due in the chapter on Kant, where for many pages the reader was invited to consider the puzzles of perception. This chapter should have pleased the young pundit, for it came very near to obscurity. (However, one professor of philosophy, in a Midwest university, sent in the information that he had been teaching Kant for fifteen years, and had never understood Kant's meaning until he read this elementary chapter.) For the rest, the book suggested unamiably that the nature of the knowledge process was but one of the many problems of philosophy; that this single problem was unfit to absorb the attention which the savants and the Germans had lavished upon it; and that its weary exploitation was largely responsible for the decadence of philosophy. The French have never yielded to this craze for epistemology to the exclusion of moral and political, historical and religious philosophy; and today even the Germans are recovering from it. Hear Keyserling: "Philosophy is essentially the completion of science in the synthesis of wisdom.... Epistemology, phenomenology, logic, etc., certainly are important branches of science." (Precisely; they are branches of science, like chemistry or anatomy.) "But it was an unmitigated evil that as the result of this, the sense for the living synthesis should have disappeared." (Creative Understanding, New York, 1929, p. 125.) This from a German — a Daniel come to judgment. And Spengler describes the earlier Chinese philosophers, down to Confucius, as "statesmen, regents, lawgivers, like Pythagoras and Parmenides, like Hobbes and Leibnitz.... They were sturdy philosophers for whom epistemology was the knowledge of the important relations of actual life." (Decline of the West, vol. i, p. 42.) Doubtless now that epistemology is dying in Germany, it will be exported to America, as a fit return for the gift of democracy.

The Chinese philosophers were not only averse to epistemology, they had an almost Gallic disdain for prolonged metaphysics. No young metaphysician could admit that Confucius is a philosopher, for he says nothing about metaphysics, and less about epistemology; he is as positivistic as Spencer or Comte; his concern is always for morals and the state. Worse than that, he is disreputably intelligible; and nothing could be so damaging to a philosopher. But we "moderns" have become so accustomed to windy verbiage in philosophy that when philosophy is presented without the verbiage we can with difficulty recognize it. One must pay a penalty for having a prejudice against obscurity.

The Story tried to salt itself with a seasoning of humor, not only because wisdom is not wise if it scares away merriment, but because a sense of humor, being born of perspective, bears a near kinship to philosophy; each is the soul of the other. But this appears to have displeased the pundits; nothing so hurt the book with them as its smiles. A reputation for humor is disastrous to statesmen and philosophers: Germany could not forgive Schopenhauer his story of Unzelmann, and only France has recognized the depth behind the wit and brilliance of Voltaire.

I trust that the book never misled its readers into supposing that by reading it they would become philosophers overnight, or that they would be saved the trouble, or pleasure, of reading the philosophers themselves. God knows there is no shortcut to knowledge; after forty years of seeking her one finds "Truth" still veiled, and what she shows of herself most disconcerting. Instead of aiming to be a substitute for philosophers, the Story explicitly offered itself as an introduction and an invitation; it quoted the philosophers lavishly, so that the taste for them might linger when the book was closed; time and again it prodded the reader to the original texts; and warning was given that one reading of them would hardly be enough.

Spinoza is not to be read he is to be studied; you must approach him as you would approach Euclid, recognizing that in these brief two hundred pages a man has written down his lifetime's thought with stoic sculptory of everything superfluous. Do not think to find its core by running over it rapidly.... Read the book not all at once but in small portions at many sittings. And having finished it, consider that you have but begun to understand it. Read then some commentary, like Pollock's Spinoza, or Martineau's Study of Spinoza, or, better, both. Finally, read the Ethics again; it will be a new book to you. When you have finished it a second time you will remain forever a lover of philosophy.

It is comforting to learn that the sales of the philosophical classics increased some two hundred per cent after the publication of the Story. Many publishers have issued new editions, particularly of Plato, Spinoza, Voltaire, Schopenhauer and Nietzsche. A high official of the New York Public Library, who asks to be unnamed, reports that

ever since the publication of The Story of Philosophy we have had a wide and increasing demand from the public for the philosophical classics and our stock of them in the branch libraries has been gradually increased.... Formerly, current books about philosophy were purchased in small quantities for the system; but in the last two or three years a readable new book about philosophy is purchased very generally at the outset in anticipation of a demand which eventually does develop, and quickly at that.

Let us not, then, be ashamed of teaching the people. Those jealous ones who would guard their knowledge from the world have only themselves to blame if their exclusiveness and their barbarous terminology have led the world to seek in books, in lectures, and in adult education, the instruction which they themselves have failed to give. Let them be grateful that their halting efforts are aided by amateurs who love life enough to let it humanize their teaching. Perhaps each kind of teacher can be of aid to the other: the cautious scholar to check our enthusiasm with accuracy, and the enthusiast to pour warmth and blood into the fruits of scholarship. Between us we might build up in America an audience fit to listen to geniuses, and therefore ready to produce them. We are all imperfect teachers, but we may be forgiven if we have advanced the matter a little, and have done our best. We announce the prologue, and retire; after us better players will come.

Copyright © 1926, 1927, 1933 by Will Durant,

copyright renewed 1954, 1955, 1961, by Will Durant

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Table of Contents

Contents

Preface to the Second Edition

To the Reader

Introduction: On the Uses of Philosophy

Chapter 1: Plato

I. The Context of Plato 1

II. Socrates

III. The Preparation of Plato

IV. The Ethical Problem

V. The Political Problem

VI. The Psychological Problem

VII. The Psychological Solution

VIII. The Political Solution

IX. The Ethical Solution

X. Criticism

Chapter 2: Aristotle and Greek Science

I. The Historical Background

II. The Work of Aristotle

III. The Foundation of Logic

IV. The Organization of Science

1. Greek Science before Aristotle

2. Aristotle as a Naturalist

3. The Foundation of Biology

V. Metaphysics and the Nature of God

VI. Psychology and the Nature of Art

VII. Ethics and the Nature of Happiness

VIII. Politics

1. Communism and Conservatism

2. Marriage and Education

3. Democracy and Aristocracy

IX. Criticism

X. Later Life and Death

Chapter 3: Francis Bacon

I. From Aristotle to the Renaissance

II. The Political Career of Francis Bacon

III. The Essays

IV. The Great Reconstruction

1. The Advancement of Learning

2. The New Organon

3. The Utopia of Science

V. Criticism

VI. Epilogue

Chapter 4: Spinoza

I. Historical and Biographical

1. The Odyssey of the Jews

2. The Education of Spinoza

3. Excommunication

4. Retirement and Death

II. The Treatise on Religion and the State

III. The Improvement of the Intellect

IV. The Ethics

1. Nature and God

2. Matter and Mind

3. Intelligence and Morals

4. Religion and Immortality

V. The Political Treatise

VI. The Influence of Spinoza

Chapter 5: Voltaire and the French Enlightenment

I. Paris: Œdipe

II. London: Letters on the English

III. Cirey: The Romances

IV. Potsdam and Frederick

V. Les Délices: The Essay on Morals

VI. Ferney: Candide

VII. The Encyclopedia and the Philosophic Dictionary

VIII. Écrasez l'Infame

IX. Voltaire and Rousseau

X. Dénouement

Chapter 6: Immanuel Kant and German Idealism

I. Roads to Kant

1. From Voltaire to Kant

2. From Locke to Kant

3. From Rousseau to Kant

II. Kant Himself

III. The Critique of Pure Reason

1. Transcendental Esthetic

2. Transcendental Analytic

3. Transcendental Dialectic

IV. The Critique of Practical Reason

V. On Religion and Reason

VI. On Politics and Eternal Peace

VII. Criticism and Estimate

VIII. A Note on Hegel

Chapter 7: Schopenhauer

I. The Age

II. The Man

III. The World as Idea

IV. The World as Will

1. The Will to Live

2. The Will to Reproduce

V. The World as Evil

VI. The Wisdom of Life

1. Philosophy

2. Genius

3. Art

4. Religion

VII. The Wisdom of Death

VIII. Criticism

Chapter 8: Herbert Spencer

I. Comte and Darwin

II. The Development of Spencer

III. First Principles

1. The Unknowable

2. Evolution

IV. Biology: The Evolution of Life

V. Psychology: The Evolution of Mind

VI. Sociology: The Evolution of Society

VII. Ethics: The Evolution of Morals

VIII. Criticism

1. First Principles

2. Biology and Psychology

3. Sociology and Ethics

IX. Conclusion

Chapter 9: Friedrich Nietzsche

I. The Lineage of Nietzsche

II. Youth

III. Nietzsche and Wagner

IV. The Song of Zarathustra

V. Hero-Morality

VI. The Superman

VII. Decadence

VIII. Aristocracy

IX. Criticism

X. Finale

Chapter 10: Contemporary European Philosophers

I. Henri Bergson

1. The Revolt Against Materialism

2. Mind and Brain

3. Creative Evolution

4. Criticism

II. Benedetto Croce

1. The Man

2. The Philosophy of the Spirit

3. What Is Beauty?

4. Criticism

III. Bertrand Russell

1. The Logician

2. The Reformer

3. Epilogue

Chapter 11: Contemporary American Philosophers

Introduction

I. George Santayana

1. Biographical

2. Scepticism and Animal Faith

3. Reason in Science

4. Reason in Religion

5. Reason in Society

6. Comment

II. William James

1. Personal

2. Pragmatism

3. Pluralism

4. Comment

III. John Dewey

1. Education

2. Instrumentalism

3. Science and Politics

Conclusion

Glossary

Index

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First Chapter

Chapter 1

Plato

I. THE CONTEXT OF PLATO

If you look at a map of Europe you will observe that Greece is a skeleton-like hand stretching its crooked fingers out into the Mediterranean Sea. South of it lies the great island of Crete, from which those grasping fingers captured, in the second millennium before Christ, the beginnings of civilization and culture. To the east, across the Ægean Sea, lies Asia Minor, quiet and apathetic now, but throbbing, in pre-Platonic days, with industry, commerce and speculation. To the west, across the Ionian, Italy stands, like a leaning tower in the sea, and Sicily and Spain, each in those days with thriving Greek colonies; and at the end, the "Pillars of Hercules" (which we call Gibraltar), that sombre portal through which not many an ancient mariner dared to pass. And on the north those still untamed and half-barbaric regions, then named Thessaly and Epirus and Macedonia, from which or through which the vigorous bands had come which fathered the geniuses of Homeric and Periclean Greece.

Look again at the map, and you see countless indentations of coast and elevations of land; everywhere gulfs and bays and the intrusive sea; and all the earth tumbled and tossed into mountains and hills. Greece was broken into isolated fragments by these natural barriers of sea and soil; travel and communication were far more difficult and dangerous then than now; every valley therefore developed its own self-sufficient economic life, its own sovereign government, its own institutions and dialect and religion and culture. In each case one or two cities, and around them, stretching up the mountainslopes, an agricultural hinterland: such werethe "city-states" of Eubœa, and Locris, and œtolia, and Phocis, and Bœotia, and Achæa, and Argolis, and Elis, and Arcadia, and Messenia, and Laconia -- with its Sparta, and Attica -- with its Athens.

Look at the map a last time, and observe the position of Athens: it is the farthest east of the larger cities of Greece. It was favorably placed to be the door through which the Greeks passed out to the busy cities of Asia Minor, and through which those elder cities sent their luxuries and their culture to adolescent Greece. It had an admirable port, Piræus, where countless vessels might find a haven from the rough waters of the sea. And it had a great maritime fleet.

In 490-470 B. C. Sparta and Athens, forgetting their jealousies and joining their forces, fought off the effort of the Persians under Darius and Xerxes to turn Greece into a colony of an Asiatic empire. In this struggle of youthful Europe against the senile East, Sparta provided the army and Athens the navy. The war over, Sparta demobilized her troops, and suffered the economic disturbances natural to that process; while Athens turned her navy into a merchant fleet, and became one of the greatest trading cities of the ancient world. Sparta relapsed into agricultural seclusion and stagnation, while Athens became a busy mart and port, the meeting place of many races of men and of diverse cults and customs, whose contact and rivalry begot comparison, analysis and thought.

Traditions and dogmas rub one another down to a minimum in such centers of varied intercourse; where there are a thousand faiths we are apt to become sceptical of them all. Probably the traders were the first sceptics; they had seen too much to believe too much; and the general disposition of merchants to classify all men as either fools or knaves inclined them to question every creed. Gradually, too, they were developing science; mathematics grew with the increasing complexity of exchange, astronomy with the increasing audacity of navigation. The growth of wealth brought the leisure and security which are the prerequisite of research and speculation; men now asked the stars not only for guidance on the seas but as well for an answer to the riddles of the universe; the first Greek philosophers were astronomers. "Proud of their achievements," says Aristotle, "men pushed farther afield after the Persian wars; they took all knowledge for their province, and sought ever wider studies." Men grew bold enough to attempt natural explanations of processes and events before attributed to supernatural agencies and powers; magic and ritual slowly gave way to science and control; and philosophy began.

At first this philosophy was physical; it looked out upon the material world and asked what was the final and irreducible constituent of things. The natural termination of this line of thought was the materialism of Democritus (460-360 B. C.) -- "in reality there is nothing but atoms and space." This was one of the main streams of Greek speculation; it passed underground for a time in Plato's day, but emerged in Epicurus (342-270), and became a torrent of eloquence in Lucretius (98-55 B. C.). But the most characteristic and fertile developments of Greek philosophy took form with the Sophists, travelling teachers of wisdom, who looked within upon their own thought and nature, rather than out upon the world of things. They were all clever men (Gorgias and Hippias, for example), and many of them were profound (Protagoras, Prodicus); there is hardly a problem or a solution in our current philosophy of mind and conduct which they did not realize and discuss. They asked questions about anything; they stood unafraid in the presence of religious or political taboos; and boldly subpoenaed every creed and institution to appear before the judgment-seat of reason. In politics they divided into two schools. One, like Rousseau, argued that nature is good, and civilization bad; that by nature all men are equal, becoming unequal only by class-made institutions: and that law is an invention of the strong to chain and rule the weak. Another school, like Nietzsche, claimed that nature is beyond good and evil; that by nature all men are unequal; that morality is an invention of the weak to limit and deter the strong; that power is the supreme virtue and the supreme desire of man; and that of all forms of government the wisest and most natural is aristocracy.

No doubt this attack on democracy reflected the rise of a wealthy minority at Athens which called itself the Oligarchical Party, and denounced democracy as an incompetent sham. In a sense there was not much democracy to denounce; for of the 400,000 inhabitants of Athens 250,000 were slaves, without political rights of any kind; and of the 150,000 freemen or citizens only a small number presented themselves at the Ecclesia, or general assembly, where the policies of the state were discussed and determined. Yet what democracy they had was as thorough as never since; the general assembly was the supreme power; and tho highest official body, the Dikasteria, or supreme court, consisted of over a thousand members (to make bribery expensive), selected by alphabetical rote from the roll of all the citizens. No institution could have been more democratic, nor, said its opponents, more absurd.

During the great generation-long Peloponnesian war (430-400 B. C.), in which the military power of Sparta fought and at last defeated the naval power of Athens, the Athenian oligarchic party, led by Critias, advocated the abandonment of democracy on the score of its inefficiency in war, and secretly lauded the aristocratic government of Sparta. Many of the oligarchic leaders were exiled; but when at last Athens surrendered, one of the peace conditions imposed by Sparta was the recall of these exiled aristocrats. They had hardly returned when, with Critias at their head, they declared a rich man's revolution against the "democratic" party that had ruled during the disastrous war. The revolution failed, and Critias was killed on the field of battle.

Now Critias was a pupil of Socrates, and an uncle of Plato.

II. SOCRATES

If we may judge from the bust

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  • Anonymous

    Posted July 24, 2012

    Durant Leads You By the Hand to Understand Many Philosophers

    Will Durant's "The Story of Philosophy", published in 1926 and still in reprint today, is fortunately now in eBook form from the original publisher, Simon and Schuster. Reading the eBook is just like reading the printed version except that the footnotes are at the back of the book rather than the bottom of each page (they would have been more useful at the end of each chapter because many contain additional information that you will miss if you don't "follow" the footnote). Printed versions have become increasingly difficult to read because of the worn-out and broken type resulting from so many reprintings over the decades. How nice to read a legible version of "The Story of Philosophy" again.

    Durant is renowned as a story-teller of philosophy and the history of civilization. He was not a professional philosopher or historian (though he was a student of philosopher John Dewey at Columbia), and he insists that experts will learn nothing new. But the rest of us do learn a whole new world from Durant's approach of leading us by the hand through different periods, making great personages come alive in the context of their times and helping us understand their thoughts and actions that have had lasting relevance for those who came later and, most importantly, for our own times (today as well as 1926).

    For example, starting by establishing Plato in the context of his times (the secular Sophists, aristocratic rule vs. democracy, declining belief in established religion), Durant helps us understand the main points of Plato's idealist philosophy and convinces us that Plato has the true explanation for everything in human life and that his philosophy will last for all time; there's no need for any later philosophers; we might as well read no further. But suddenly we are hit with the fact that Plato's students already expressed doubts about some of his explanations, and Plato himself eventually admitted some self-doubt. We now see all the faults of the idealism of Plato and wonder how we ever got taken in by it. One of his students, Aristotle, proceeded to turn Plato's philosophy on its non-idealist head, so to speak, and the "story" starts all over again. It will be a similar arc for all philosophers, no one of whom, it turns out, has the full truth but each of whom (after Durant helps us see their failings) provides a new starting point for those who follow.

    ADVICE TO FIRST-TIME READERS: Skip the Preface and Introduction (which spend too much time justifying the study of philosophy, which will become meaningful only later) and start with Chapter 1 (Plato).

    4 out of 4 people found this review helpful.

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  • Anonymous

    Posted June 9, 2003

    Philosophy as pleasure and instruction

    This is not a technical work of philosophy, nor one in which the author aims to present a philosophy of his own. It is rather an introduction to the lives and thought of the great philosophers. It is written in a clear, understandable way. It is highly recommended for those who wish to enter the world of philosophy. As a young person this book gave me much. I think especially of the inspiring picture given of Spinoza, the only great philosopher who lived, according to Durant,in full accordance with his own teaching. This work truly gives the feeling of philosophy as an adventure of mind which the ordinary reader can happily partake in.

    2 out of 2 people found this review helpful.

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  • Anonymous

    Posted March 19, 2001

    Section on Nietzsche falls short

    The book does a fair job in covering a wide range of philosophers. When reading it, however, I would advise caution with the chapter on Nietzsche. The combination of the bad and sometimes fraudulent translations available at the time this was written, and the author's own obvious resentment toward Nietzsche might give anyone new to Nietzsche an unfair misconception of the philosopher. A much better study of the man can be found in any of Kaufman's translations and critiques.

    2 out of 2 people found this review helpful.

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  • Anonymous

    Posted December 25, 2007

    Best intro - period!

    This book is in my top 5 of all time. I have re-read sections of this book at least a dozen times. It should be the first philosophy book you read. He makes philosophy and philosophers interesting and meaningful. Too much philosphy and too many philospers are academic / theoretical. Durant is a great historian / philosopher in his own right.

    1 out of 2 people found this review helpful.

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  • Anonymous

    Posted December 11, 2006

    Solid Read

    Great intro to philosphy-as far as knowing some of the most important philosphers and their basic ideas.

    1 out of 1 people found this review helpful.

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  • Anonymous

    Posted October 26, 2003

    OK

    It is a book for common people .The writer,himself is not a philosopher , therefore this book did not discuus deeply about difficult ideas of great philosophers .It is also an incomplete story of philosophy .There is nothing about existentionalisn and logical positivism . Hegel is a great philosopher of new age ,but he was ignored . There are very short comments about him. I think this a book of some great philosophers personal livies' stories with discussing very shortly about thier ideas Although it is not a great book of philosophy but it introduce the philosophy to a layman who want to know about this subject It is also a book with literary and simple language , I read it with interest

    1 out of 2 people found this review helpful.

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  • Anonymous

    Posted July 31, 2000

    Good, basic intro

    This book remains a high quality introduction to philosophy even though it was first published more than 70 years ago. Durant does an excellent job of providing the reader with enough knowledge to understand the vitality of each philosopher. This was the very first book of philosophy I ever read--almost 30 years ago. Now I am a philosophy prof. and I regularly recommend this text to my students. It is well written and even entertaining. But the age of the book does show through in places. The text ends with the beginning of the 20th century and so has nothing of contemporary philosophy in it. Also, the writing style is academic (in the best sense of the word)--some readers may struggle with the level of writing. Still, this book makes a fine first reader for any undergraduate wanting a serious introduction to philosophy.

    1 out of 2 people found this review helpful.

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  • Posted November 22, 2013

    story of philosophy

    this book is great. I am still reading it. there are so many interesting moments in it.

    but, it takes time to read a book like this. so, I am taking my time.

    0 out of 1 people found this review helpful.

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