安德森最初受到爱德华和约翰·凯恩斯在格拉斯哥大学创立的黑格尔唯心主义的影响，并由安德森的老师亨利·琼斯进一步发展。格拉斯哥大学发展的黑格尔主义的独特形式被典型地描述为基督教理想主义，因为它强调了有机宇宙的辩证发展，最终实现了上帝。安德森还受到了其他苏格兰哲学家的影响，如罗伯特·亚当森和约翰·伯纳，尽管澳大利亚哲学家塞缪尔·亚历山大对他的哲学发展产生了最重要、最持久的影响。安德森已经接触过早期摩尔和罗素的现实主义作品，以及威廉·詹姆斯和美国新现实主义者的作品，直到他在1915年至1917年间参加了格拉斯哥大学的亚历山大·吉福德讲座。这些讲座后来以《空间、时间和神》的形式出版，对安德森产生了决定性的影响，30年后他仍在讲授这些课程。从哲学史本身来看，对他影响最大的是赫拉克利特、苏格拉底、柏拉图和黑格尔。他经常赞扬希腊的客观性，强调“事物”，并认为几乎所有的现代哲学，强调认识论，都与系统化的哲学研究无关，只有黑格尔和亚历山大从整个现代时期被挑出来受到赞扬。
澳洲哲学论文代写:安德森
Anderson was initially influenced by the Hegelian Idealism established at Glasgow University by Edward and John Caird and further developed by Anderson’s own teacher, Henry Jones. The distinctive form of Hegelianism developed at Glasgow University is typically described as Christian Idealism, as it emphasized the dialectical development of an organic universe culminating in the realization of God. Anderson was also influenced by other Scottish philosophers such as Robert Adamson and John Burnet, although it was the Australian philosopher, Samuel Alexander, who had the most significant and permanent impact on his philosophical development. Anderson had already been exposed to the Realist writings of the early Moore and Russell, and the work of William James and the American New Realists before he attended Alexander’s Gifford lectures at Glasgow University between 1915 and 1917. These lectures, later published as Space, Time and Deity, were to exercise such a decisive influence on Anderson that he was still lecturing on them thirty years later. [Anderson 2005, 2007i] From within the history of philosophy itself, the most significant influences on him were Heraclitus, Socrates, Plato, and Hegel. He often praised Greek objectivity with its emphasis on ‘things’ and thought that almost all of modern philosophy, with its emphasis on epistemology, was irrelevant to the systematic study of philosophy, with only Hegel and Alexander being singled out for praise from the entire modern period.
