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Appearance and Reality

F. H. Bradley

Language:
English
Status:
Complete work
Authorship:
Written by the author
Condition of the text:
No scanning noise detected (automatic measure over the whole text, not checked by hand)
Extent:
~260,000 words · 1,258 passages
Cite this work
  • APAF. H. Bradley. (n.d.). Appearance and Reality. Digital reproduction: SigPhi. https://sigphiai.com/en/works/f-h-bradley/appearance-and-reality
  • MLAF. H. Bradley. Appearance and Reality. Digital reproduction, SigPhi, https://sigphiai.com/en/works/f-h-bradley/appearance-and-reality.
  • ChicagoF. H. Bradley. Appearance and Reality. Digital reproduction, SigPhi. https://sigphiai.com/en/works/f-h-bradley/appearance-and-reality.

Reference to the edition that SigPhi reproduces: SigPhi is its digital reproduction, not its publisher. The edition's year is not in the metadata (hence "n.d."), and the translator appears only when recorded.

What it is about

The central work of British idealism: Bradley argues that almost everything we take to be real — things, space, time, cause, the self — turns out contradictory under examination and is therefore appearance; what is real is the Absolute, a whole in which distinctions do not hold.

Context and history

Published in 1893. The first part dismantles, the second builds, and the decisive argument is the one about relations: no way of relating two things survives analysis without generating another relation. Reading it explains why Russell and Moore founded analytic philosophy — they founded it against this book, and without knowing what it said one cannot see what they were reacting to.

Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.

How it begins
And there is a further reason which, with myself perhaps, has even more weight. All of us, I presume, more or less, are led beyond the region of ordinary facts. Some in one way and some in others, we seem to touch and have communion with what is beyond the visible world. In various manners we find something higher, which both supports and humbles, both chastens and transports us. And, with certain persons, the intellectual effort to understand the universe is a principal way of thus experiencing the Deity. No one, probably, who has not felt this, however differently he might describe it, has ever cared much for metaphysics. And, whereever it has been felt strongly, it has been its own justification. The man whose nature is such that by one path alone his chief desire will reach consummation, will try to find it on that path, whatever it may be, and whatever the world thinks of it ; and, if he does not, he is contemptible. Self-sacrifice is too often the " great sacrifice " of trade, the giving cheap what is worth nothing. To know what one wants, and to scruple at no means that will get it, may be a harder self-surrender. And this appears to be another reason for some persons pursuing the study of ultimate truth.

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