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Henry More, Richard Baxter, and Francis Glisson's Trea Tise on the Energetic Na Ture of Substance
Medical History, 1987, 31: 15-40. MEDICINE AND PNEUMATOLOGY: HENRY MORE, RICHARD BAXTER, AND FRANCIS GLISSON'S TREA TISE ON THE ENERGETIC NA TURE OF SUBSTANCE by JOHN HENRY* The nature of the soul and its relationship to the body has always proved problematical for Christian philosophy. The source ofthe difficulty can be traced back to the efforts of the early Fathers to reconcile the essentially pagan concept of an immaterial and immortal soul with apostolic teachings about the after-life in which all the emphasis is placed upon the resurrection of the body. The tensions between these two traditions inevitably became strained during the sixteenth century when Protestant reformers insisted on a closer adherence to Scripture. Furthermore, even when leaving the problems of Scriptural hermeneutics aside, the dualistic approach to the question, in which soul (or spirit) and body are held to be categorically different in essence, had to overcome a number of intractable philosophical problems. So, it was not simply coincidence that when the new mechanical philosophy began to be formulated in a systematic way in the seventeenth century, it was couched in vigorously dualistic terms. In fact, three of the earliest fully elaborated systems of mechanical philosophy, those of Descartes, Digby, and Charleton, were explicitly intended to provide a philosophical prop for dualist theology.' Moreover, it was because of its usefulness in promoting dualism that Cartesianism was first popularized in England not by a natural philosopher but by the Cambridge Platonist and theologian, Henry More.2 *John Henry, MPhil, PhD, Wellcome Institute for the History ofMedicine, 183 Euston Road, London NWI 2BP. -
Canada Archives Canada Published Heritage Direction Du Branch Patrimoine De I'edition
The "Masculine Mind" and the Woman's Body: Exploring the Strategies of Seventeenth- Century Female Philosophers Anne Conway and Damaris Masham to Reconcile Domesticity and Intellectualism by Leslie Baker Submitted in partial fulfillment of the requirements for the degree of Master of Arts at Dalhousie University Halifax, Nova Scotia August 2008 © Copyright by Leslie Baker, 2008 Library and Bibliotheque et 1*1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-43505-2 Our file Notre reference ISBN: 978-0-494-43505-2 NOTICE: AVIS: The author has granted a non L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par Plntemet, prefer, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these. this thesis. Neither the thesis Ni la these ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent etre imprimes ou autrement may be printed or otherwise reproduits sans son autorisation. -
Douglas Hedley's CV
DOUGLAS HEDLEY CURRICULUM VITAE Address Clare College, Trinity Lane, Cambridge, CB2 1TL Faculty of Divinity, West Road, Cambridge, CB3 9BS Phone 01223 763028 Email [email protected] Date of birth 31 December 1961 Nationality British PROFESSIONAL HISTORY 2017 - present PROFESSOR of the Philosophy of Religion, Faculty of Divinity, University of Cambridge 2009 - 2017 READER in Hermeneutics and Metaphysics, Faculty of Divinity, University of Cambridge 2002 - 2009 UNIVERSITY SENIOR LECTURER in Philosophy of Religion, Faculty of Divinity, University of Cambridge 1996 - 2002 UNIVERSITY LECTURER in Philosophy of Religion, Faculty of Divinity, University of Cambridge 2000 - 2007 GRADUATE TUTOR at Clare College, University of Cambridge 1998 - present FELLOW of Clare College, University of Cambridge 1996 LECTURER in Philosophy of Religion, Faculty of Theology, Nottingham University 1993-1995 German Academy POST-DOCTORAL FELLOWSHIP, Ludwig Maximilian University, Munich EDUCATION/QUALIFICATIONS 1988 - 1992 PhD in Philosophy, Ludwig Maximilian University, Munich 1984 - 1985 MSt in Theology, Keble College, Oxford 1981 - 1984 BA in Philosophy and Theology, Keble College, Oxford AWARDS AND VISITING LECTURESHIPS 2018 Visiting Professor of the Philosophy of Religion, University of McGill 2017 – present Director, Cambridge Centre for the Study of Platonism, Faculty of Divinity, University of Cambridge 2016-19 Principal Investigator for major AHRC grant: The Cambridge Platonists at the Origins of Enlightenment: texts, debates and reception (1650 – 1730) 2017 Visiting Fellow, Westfälische Wilhelms-Universität Münster, Germany 2017 Visiting Fellow, Jadavpur University, Kolkata, India 2013-19 Team member, Early Modern Conversions, McGill University, Canada 2013-14 Templeton Fellow, Notre Dame University, Indiana, USA 2012 AHRC grant Principal Investigator AHRC Award AH/K003127/1: Re- visioning Cambridge Platonism 2012 Member of Centre for Research on Religion. -
Occasional Thoughts on the Masham-Astell Exchange1
1 [Please note that this is an earlier version of an article that is now published: Jacqueline Broad, ‘Adversaries or Allies? Occasional Thoughts on the Masham-Astell Exchange’, Eighteenth-Century Thought 1 (2003): 123-49. Please cite the published version.] Adversaries or Allies? Occasional thoughts on the Masham-Astell exchange1 Jacqueline Broad Monash University Abstract Against the backdrop of the English reception of Locke’s Essay, scholars have identified a little-known philosophical dispute between two seventeenth-century women writers: Mary Astell (1666-1731) and Damaris Cudworth Masham (1659-1708). On the basis of their brief but heated exchange, Astell and Masham are typically regarded as philosophical adversaries: Astell a disciple of the occasionalist John Norris, and Masham a devout Lockean. But in this paper, I argue that although there are many respects in which Astell and Masham are radically opposed, the two women also have a surprising amount in common. Rather than interpret their ideas solely in relation to the “canonical” philosophies of the time – Lockean empiricism and Malebranchean occasionalism – I examine the ways in which Astell and Masham are influenced by the metaphysical 1 This paper was originally derived from two chapters in my book, Women Philosophers of the Seventeenth Century (Cambridge: Cambridge University Press, 2003). I presented an earlier version of the paper at a symposium on “Women Philosophers in the Seventeenth and Eighteenth Centuries” at the Pacific Division of the American Philosophical Association meeting in Seattle, 29 March 2002. I am extremely grateful to Sarah Hutton and Catherine Wilson for their comments on that occasion, and to the organisers of the symposium, Eileen O’Neill and Bill Uzgalis. -
The Cambridge Platonists: Some New Studies
British Journal for the History of Philosophy ISSN: 0960-8788 (Print) 1469-3526 (Online) Journal homepage: http://www.tandfonline.com/loi/rbjh20 The Cambridge Platonists: some new studies Sarah Hutton To cite this article: Sarah Hutton (2017) The Cambridge Platonists: some new studies, British Journal for the History of Philosophy, 25:5, 851-857, DOI: 10.1080/09608788.2017.1342596 To link to this article: http://dx.doi.org/10.1080/09608788.2017.1342596 Published online: 21 Aug 2017. Submit your article to this journal Article views: 33 View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=rbjh20 Download by: [74.75.70.28] Date: 24 August 2017, At: 20:28 BRITISH JOURNAL FOR THE HISTORY OF PHILOSOPHY, 2017 VOL. 25, NO. 5, 851–857 https://doi.org/10.1080/09608788.2017.1342596 INTRODUCTION The Cambridge Platonists: some new studies Sarah Hutton Philosophy, University of York, York, UK ARTICLE HISTORY Received 4 May 2017; Revised 26 May 2017 and 8 June 2017; Accepted 12 June 2017 The collection of papers in this issue of BJHP is devoted to the group of English seventeenth-century philosophers who have come to be known as the Cam- bridge Platonists. These philosophers need no apology in a history of philos- ophy journal, but their significance for the subject is nonetheless worth re- iterating. Their sobriquet, acquired two centuries posthumously, belies the fact that they were at the forefront of the reception of the new philosophy in the period and were an important part of the philosophical context for Hobbes and Locke. -
The Legacy of a 'Living Library': the Transatlantic Reception of John Smith
The University of Maine DigitalCommons@UMaine Philosophy Faculty Scholarship Philosophy 2019 The Legacy of a 'Living Library': The rT ansatlantic Reception of John Smith Derek A. Michaud University of Maine, [email protected] Follow this and additional works at: https://digitalcommons.library.umaine.edu/phi_facpub Part of the History of Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Repository Citation Michaud, Derek A., "The Legacy of a 'Living Library': The rT ansatlantic Reception of John Smith" (2019). Philosophy Faculty Scholarship. 3. https://digitalcommons.library.umaine.edu/phi_facpub/3 This Book Chapter is brought to you for free and open access by DigitalCommons@UMaine. It has been accepted for inclusion in Philosophy Faculty Scholarship by an authorized administrator of DigitalCommons@UMaine. For more information, please contact [email protected]. “The Legacy of a ‘Living Library’: The Transatlantic Reception of John Smith” For Revisioning Cambridge Platonism, Douglas Hedley, Sarah Hutton and David Leech, eds. (Springer). Derek Michaud University of Maine [email protected] 30 April 2016 Revised 11 February 2018 John Smith (1618-1652) has never escaped the attention of scholars in fields as diverse as the history of philosophy, religious studies, theology, literature, history of science and mathematics. Smith’s name appears, as often as not in a footnote crediting him with inspiring some other better-known figure, in a broad scholarly literature and it has for several centuries. Early Continental accounts of the Platonists of Cambridge often do not include Smith. This is most likely because, unlike others in this group, only his discourse on prophecy was translated into Latin and it is among his less philosophical work. -
Emmanuel College and the Origins of Cambridge Platonism
‘A Moral Divinitie’: Emmanuel College and the Origins of Cambridge Platonism Samuel Kaldas University of Sydney Submitted to the Department of Philosophy within the Faculty of Arts and Social Sciences in fulfilment of the requirements for the degree of Doctor of Philosophy. 1 Abstract: This thesis attempts to shed light on the origins of the movement known as 'Cambridge Platonism' through a close philosophical and historical analysis of three key figures belonging to Emmanuel College (referred to as the Emmanuel Three): Benjamin Whichcote (1609– 1683), Ralph Cudworth (1617–1688) and John Smith (1618?–1652). In particular, it focuses on the common Platonic outlook which the Emmanuel Three deployed against key tenets of the Calvinist theology of their Puritan colleagues at the university. It is argued that the Smith and Cudworth played a central role in the religious controversy that culminated in a tense correspondence between Whichcote and the Puritan theologian Anthony Tuckney in 1651. Part I of the thesis situates this analysis of the Emmanuel Three within the historiographical controversy around Cambridge Platonism. Part II gives an overview of the Emmanuel Three's intellectual context, with a particular focus on a Platonic current centred at Emmanuel College in the late 1630s. Part III turns on to the 1640s and identifies three key areas in which the Emmanuel Three present strikingly similar critiques of important Calvinist doctrines, with a secondary focus on the ways (often recognised by their opponents) in which these critiques reveal the influence of Platonism. Finally, Part IV explores the 'philosophical core' of the Emmanuel Three's philosophical outlook, providing a detailed analysis of their participatory religious epistemology and their conceptions of divine and human freedom. -
Free Will and Moral Perfection in the Cambridge Platonists Sub Title Author 原田
Title Liberty, providence and participation : free will and moral perfection in the Cambridge Platonists Sub Title Author 原田, 健二朗(Harata, Kenjiro) Publisher Global Center of Excellence Center of Governance for Civil Society, Keio University Publication year 2010 Jtitle Journal of political science and sociology No.13 (2010. ) ,p.87- 106 Abstract The purpose of this paper is to clarify the Cambridge Platonists' idea of liberty as an underlying concept both in theory and practice, by paying attention to their mode of thinking aimed at reconciling the reason of religion with that of the world, or morals with institutions. Through this, I hope to show the moral significance as well as the moral force of the term "liberty" proposed from the theological intellectualist tradition in early modern English thought. This paper also addresses the question of divine providence and freewill in the light of "participation", another characteristic idea of the Cambridge school on human engagement with God. By focusing on the conception of the temporal sphere that implements this engagement, I shall emphasise the intimate connections between the speculative and the practical, and contemplation and action. The paper begins by examining the Platonic philosophical defence of free will, and then proceeds to the discussion on supernatural "Christian liberty", regarding it as a transformation from natural "freedom from necessity" to spiritual "freedom from sin" and "toward God". Furthermore, it will attempt to grasp several key subjects related to the Cambridge Platonists' institutional viewpoint in church and state. These are the ideas of temporal order, church government, freedom of conscience and Christian polity, all constituting a coherent idea-world of freedom and participation in the Cambridge Platonists. -
Censuring Theteutonic Philosopher?
Aries – Journal for the Study of Western Esotericism 18 (2018) 54–74 ARIES brill.com/arie Censuring the Teutonic Philosopher? Henry More’s Ambivalent Appraisal of Jacob Böhme Douglas Hedley* University of Cambridge [email protected] Abstract This essay examines Henry More’s engagement with Jacob Böhme and compares the sympathetic critique of Böhme with More’s much more negative evaluation of Spinoza. More directs his criticism of Böhme at the similarities between Spinoza and Böhme: their materialism and confusion of God and world. The present essay suggests, how- ever, that the perception of shared Platonism informs More’s more favourable approach to the Silesian. The problem of what “Platonism” means in this context is thus also addressed. Böhme’s writings were valued by More because of a shared metaphysics that rejected both radical dualism and pantheism, and the Platonic theology of the good- ness of God and the freedom of man, together with the rejection of predestination. Spinoza, on the other hand, is rejected because of his radical determinism, his denial of any substantial distinction between good and evil, and the transcendent being of the divine. Keywords Henry More – Jacob Böhme – Cambridge Platonists – Spinoza – metaphysics – Platonic theology * I am deeply grateful to Christian Hengstermann for his suggestions. All the translations of More’s Latin are by Hengstermann. I am also very grateful to Adrian Mihai and Lucinda Martin for very helpful comments and improvements. © koninklijke brill nv, leiden, 2018 | doi: 10.1163/15700593-01801004Downloaded from Brill.com10/01/2021 02:13:40AM via free access censuring the teutonic philosopher? 55 … ‘Why need I be afraid? Say rather how dare I be ashamed of the Teutonic theosophist, Jacob Behmen?’ s.t. -
Deconstructing Radical Orthodoxy: Postmodern Theology, Rhetoric and Truth
DECONSTRUCTING RADICAL ORTHODOXY: POSTMODERN THEOLOGY, RHETORIC AND TRUTH EDITED WAYNE J. HANKEY & DOUGLAS HEDLEY ASHGATE 2005 Contents List of Contributors Abbreviations 1. Introduction 2. Chapter One, Catherine Pickstock, Plato and the Unity of Divinity and Humanity: Liturgical or Philosophical? Eli Diamond 3. Chapter Two, Philosophical Religion and the Neoplatonic Turn to the Subject Wayne J. Hankey 4. Chapter Three, Is There Room for Political Philosophy in Postmodern Critical Augustinianism? Todd Breyfogle 5. Chapter Four, Aquinas, Radical Orthodoxy and the Importance of Truth John Marenbon 6. Chapter Five, Duns Scotus and Suarez at the Origins of Modernity Richard Cross 7. Chapter Six, Milbank and Modern Secularity Neil G. Robertson 8. Chapter Seven, Radical Orthodoxy and Apocalyptic Difference: Cambridge Platonism, and Milbank’s Romantic Christian Cabbala Douglas Hedley 1 9. Chapter Eight, Theology, Social Theory and Dialectic: A Consideration of Milbank’s Hegel David Peddle 10. Chapter Nine, Better Well Hanged Than Ill-Wed? Kierkegaard and Radical Orthodoxy Steven Shakespeare 11. Chapter Ten, After Transubstantiation: Blessing, Memory, Solidarity and Hope George Pattison 12. Chapter Eleven, Derrida and nihilism Hugh Rayment-Pickard Bibliography Index Contributors TODD BREYFOGLE was a Rhodes Scholar at Oxford, studying Ancient and Modern History and Patristic and Modern Theology. His PhD is from the University of Chicago, where he wrote his doctoral dissertation on St. Augustine’s political theology. He is co-editor of a five volume commentary on Augustine's City of God for Oxford University Press. At present Director of the University Honours Program at the University of Denver, his email address is [email protected]. RICHARD CROSS is Fellow and Tutor in Theology at Oriel College, University of Oxford. -
Abstract Introduction
FROM CAMBRIDGE PLATONISM TO SCOTTISH SENTIMENTALISM MICHAEL B. GILL University of Arizona abstract The Cambridge Platonists were a group of religious thinkers who attended and taught at Cambridge from the 1640s until the 1660s. The four most important of them were Benjamin Whichcote, John Smith, Ralph Cudworth, and Henry More. The most prominent sentimentalist moral philosophers of the Scottish Enlightenment – Hutcheson, Hume, and Adam Smith – knew of the works of the Cambridge Platonists. But the Scottish sentimentalists typically referred to the Cambridge Platonists only briefly and in passing. The surface of Hutcheson, Hume, and Smith’s texts can give the impression that the Cambridge Platonists were fairly distant intellectual relatives of the Scottish sentimentalists – great great-uncles, perhaps, and uncles of a decidedly foreign ilk. But this surface appearance is deceiving. There were deeply significant philosophical connections between the Cambridge Platonists and the Scottish sentimentalists, even if the Scottish sentimentalists themselves did not always make it perfectly explicit. introduction The Cambridge Platonists were a group of religious thinkers who attended and taught at Cambridge from the 1640s until the 1660s. The four most important of them were Benjamin Whichcote, John Smith, Ralph Cudworth, and Henry More. The most prominent sentimentalist moral philosophers of the Scottish Enlightenment – Hutcheson, Hume, and Adam Smith – knew of the works of the Cambridge Platonists. But the Scottish sentimentalists typically referred to the Cambridge Platonists only briefly and in passing. The surface of Hutcheson, The Journal of Scottish Philosophy, 8(1), 13–31 DOI: 10.3366/E1479665109000487 13 Michael B. Gill Hume, and Smith’s texts can give the impression that the Cambridge Platonists were fairly distant intellectual relatives of the Scottish sentimentalists – great great-uncles, perhaps, and uncles of a decidedly foreign ilk. -
18. the Cambridge Platonists. II
I. Cudworth. 18. The Cambridge Platonists. II. More. Mid-17th century University of Cambridge • Reaction against Cartesianism: seen as re-establishing Henry More Ralph Cudworth (1614-1687) (1617-1688) atheism of ancient atomists. • Advocate a return to Neoplatonic active principles. • Very influential to Newton: - Read Cudworth and took many notes. - Deeply influenced by More's critique of Descartes. Explicit Appeal to "Prisca" Doctrines: Three Variants 1. Hermes/Thoth: precursor of Greeks and Christianity (slightly risky). 2. Mosaic revelation: precursor of Greeks and pagan wisdom (safer). 3. Moschus the Phoenician: originator of atomism; follower of Hermes; pre-Trojan war; identified by some authors with Moses. I. Ralph Cudworth • The True Intellectual System of the Universe (1678). • Goal: "But because many seem to be so strongly possessed with this prejudice, as if atheism were a natural and necessary appendix to atomism, and therefore will conclude, that the same persons could not possibly be Atomists and Incorpor- ealists or Theists, we shall further make it evident, that there is not only no inconsistency betwixt the atomical physiology and theology, but also that there is, on the contrary, a most natural cognation between them." "And this we shall do two manner of ways; first, by inquiring into the origin of this philosophy, and considering what grounds or principles of reason they were, which first led the ancients into this atomical or mechanical way of physiologizing. And secondly, by making it appear, that the intrinsical constitution of this physiology is such, that whosoever entertains it, if he do but thoroughly understand it, must of necessity acknowledge, that there is something else in the world besides body." • On the Moschus doctrine: "...the first inventor of this atomical philosophy was one Moschus a Phoenician, who, as Strabo also notes, lived before the Trojan wars..