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Coversheet for Thesis in Sussex Research Online
A University of Sussex PhD thesis Available online via Sussex Research Online: http://sro.sussex.ac.uk/ This thesis is protected by copyright which belongs to the author. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Please visit Sussex Research Online for more information and further details ‘Providence and Political Economy’: Josiah Tucker’s Providential Argument for Free Trade Peter Xavier Price PhD Thesis in Intellectual History University of Sussex April 2016 2 University of Sussex Peter Xavier Price Submitted for the award of a PhD in Intellectual History ‘Providence and Political Economy’: Josiah Tucker’s Providential Argument for Free Trade Thesis Summary Josiah Tucker, who was the Anglican Dean of Gloucester from 1758 until his death in 1799, is best known as a political pamphleteer, controversialist and political economist. Regularly called upon by Britain’s leading statesmen, and most significantly the Younger Pitt, to advise them on the best course of British economic development, in a large variety of writings he speculated on the consequences of North American independence for the global economy and for international relations; upon the complicated relations between small and large states; and on the related issue of whether low wage costs in poor countries might always erode the competitive advantage of richer nations, thereby establishing perpetual cycles of rise and decline. -
Superstition, Anticlericalism, and Cicero's De Divinatione in Enlightenment England, C.1700-1730
East, K.A. (2018) Deconstructing Divination: Superstition, Anticlericalism, and Cicero's De Divinatione in Enlightenment England, c.1700-1730. In: Richard Evans (ed.) Prophets and Profits: Ancient Divination and Its Reception. Abingdon: Routledge, pp.183-198. Copyright: This is an Accepted Manuscript of a book chapter published by Routledge in Prophets and Profits: Ancient Divination and Its Reception on 05/09/2017, available online: https://www.routledge.com/Prophets-and- Profits-Ancient-Divination-and-Its-Reception/Evans/p/book/9781138290150 Date deposited: 05/04/2017 Embargo release date: 05 March 2019 Newcastle University ePrints - eprint.ncl.ac.uk DECONSTRUCTING DIVINATION: SUPERSTITION, ANTICLERICALISM, AND CICERO’S DE DIVINATIONE IN ENLIGHTENMENT ENGLAND, C. 1700-1730 Katherine A. East Abstract In the complex inter-confessional exchanges which defined Enlightenment England the accusation of ‘superstition’ became a powerful weapon to wield, and few wielded it more extensively and controversially than those radical figures waging war on the power of the clergy. As treatises proliferated which condemned miracles, prophecies, and sacerdotal authority as superstitions with no place in a true religion, one text in particular was regularly invoked in support: the second book of Cicero’s theological dialogue De Divinatione, in which, in response to his brother’s defence of divination in the first book, Cicero deconstructed the proffered examples of divinatory activity, the oracles and dreams, with rational argument. This chapter will examine how Cicero’s attack on superstitio in De Divinatione was adapted and deployed by three anticlerical writers: John Toland, Anthony Collins, and Matthew Tindal. In the work of these men ancient perceptions of divination and its place in religion and society can be found informing Enlightenment efforts to challenge the customary authority of the Church. -
Enlightenment and Disse11t
Enlightenment and Disse11t CONTENTS Page Editorial Articles 3 Ideology and the English Jacobins: The case of John Thelwall Geoffrey Gallop 21 A few observations on David Hume and Richard Price on miracles H. S. Price 39 The epistemological strategy of Price's 'Review of morals' John Stephens 51 Matthew Tindal on perfection, positivity and the life divine Stephen N . Williams Documents 71 Two Priestley documents Jeremy Black 73 'The short but comprehensive story of a farmer bull' Alan Ruston Review article 81 Paradigms and traditions D.O. Thomas Reviews 99 Howard Williams, Kant's political philosophy T.C. Hopton 103 M.M. Goldsmith, Private vices, public benefits W.A. Speck Inside Back Cover .. Notes to Contributors and Subscribers Editorial After the destruction of his house and laboratory at Birmingham in July 1791, Joseph Priestley went to London and settled with his wife at Hackney. Mr Mike Gray has established that the house they lived in was in what is now called Oapton Passage, just off Lower Clapton Road. The house was demolished in 1883 and now only a remnant of the garden wall remains. During his stay at Hackney and before he and his wife emigrated to America in 1794, Priesfley officiated as minister to the Gravel Pit Chapel in succession to Richard Py;_ice who had retired from the ministry in February 1791 and who died in the April'of that year. In addition to his pastoral duties Priestley also taught at New College, Hackney where Andrew Kippis and Abraham Rees also taught. During this difficult and dangerous period in his life, when he experienced a great deal of hostility, and despite the fear that the atrocities that had taken place at Birmingham would be repeated in London, Priestley received a great deal of kindness and warmhearted hospitality at Hackney. -
Spinoza and the Early English Deists Rosalie L. Colie Journal of The
Spinoza and the Early English Deists Rosalie L. Colie Journal of the History of Ideas, Vol. 20, No. 1. (Jan., 1959), pp. 23-46. Stable URL: http://links.jstor.org/sici?sici=0022-5037%28195901%2920%3A1%3C23%3ASATEED%3E2.0.CO%3B2-G Journal of the History of Ideas is currently published by University of Pennsylvania Press. Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/about/terms.html. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/journals/upenn.html. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is an independent not-for-profit organization dedicated to and preserving a digital archive of scholarly journals. For more information regarding JSTOR, please contact [email protected]. http://www.jstor.org Mon Apr 9 21:03:21 2007 SPINOZA AND THE EARLY ENGLISH DEISTS I. " Spinoza " in England at the Turn of the Century The figure of Benedictus de Spinoza appeared to his contempo- raries, as it has often since appeared to readers, remote and even ob- scure. -
The Impact of Deism on the Hebrew Literature of the Enlightenment In
The Impactof Deism on theHebrew Literature ofthe Enlightenment in Germany MOSHE PELLI THE EUROPEAN ENLIGHTENMENT was not in essence atheistic,' nor was it irreligious,2though manifestationsof free thought, atheism,and materialismwere an integralpart of it. Its mostcharac- teristicreligious expression is deism,considered by some scholars to be "thereligion of theEnlightenment."3 It was deismthat devel- oped and crystallizedthe idea of naturalreligion, whose architects had been JohnSelden (1584-1654) and Hugo Grotius (1583- 1645). Deism attacheda new, universaldimension to religion,and was one ofthe decisive factors in theweakening of orthodox religious valuesin Europe as wellas in theweakening of the Christian church. A studyof thedeistic movement in England,France, and Germany revealsthat it is notto be regardedas havingone, unified, homogene- ous Weltanschauung.Nevertheless, one has to resortto generalizing in orderto presentthe attitudeof the European Enlightenmentto- ward religion-religionin general,and the Christianreligion in particular-as expressedin one of the most influentialand most notablemovements in European thoughtduring the latterpart of the seventeenthcentury and the eighteenthcentury; the impactof thismovement on theHebrew Enlightenment in Germanyis noticed onlyin thelate eighteenthand the earliernineteenth centuries. Unlikethe Renaissance, which attempted to understandreligious dogma,and to interpretit in a humanisticfashion, European En- 1 Paul Hazard, European Thought in the EighteenthCentury (New York, 1963), p. 129. 2 Ernst Cassirer, The Philosophy of the Enlightenntent(Boston, 1965), pp. 135- 36. Of the same opinionis HerbertDieckmann in "Themesand Structureof the Enlightenment,"Essays in Comparative Literature (St. Louis, 1961), pp. 67 ff. 3 John Hibben, The Philosophy of the Enlightenment(New York, 1910), p.272. See also Arthur0. Lovejoy,"The Parallelof Deism and Classicism,"Essays in the History of Ideas (Baltimore, 1948), p. -
And Hume's "Guide of Life" Paul Russell
Butler's "Future State" and Hume's "Guide of Life" Paul Russell Journal of the History of Philosophy, Volume 42, Number 4, October 2004, pp. 425-448 (Article) Published by Johns Hopkins University Press DOI: https://doi.org/10.1353/hph.2004.0075 For additional information about this article https://muse.jhu.edu/article/173515 Access provided by The University of British Columbia Library (27 Aug 2018 06:30 GMT) BUTLER’ S “FUTURE STATE” AND HUME’ S “GUIDE OF LIFE” 425 Butler’s “Future State” and Hume’s “Guide of Life” P AUL RUSSELL* But it must be allowed just, to . argue from such facts as are known, to others that are like them; from that part of the Divine government over intelligent creatures which comes under our view, to that larger and more general government over them which is beyond it; and from what is present, to collect, what is likely, credible, or not incredible, will be hereafter. Joseph Butler, The Analogy of Religion Tis not, therefore, reason, which is the guide of life, but custom. That alone determines the mind, in all instances, to suppose the future conformable to the past. David Hume, An Abstract of A Treatise of Human Nature IT IS WIDELY HELD THAT ALTHOUGH Hume addressed problems of religion in his later philosophical writings, his Treatise has little substantial or direct concern with these problems, much less anything of a systematic character on this subject.1 This gen- eral claim is taken to include Hume’s famous discussion of probability and induc- tion. In this paper I argue, contrary to this view, that Hume’s contribution to this subject, as originally presented in Book One of the Treatise, is significantly moti- vated by irreligious objectives. -
Copernican Upheaval in Philosophy of Religion Or Updating of the Old Heritage? John Hick and Classical Deism
Filo-Sofija Nr 42 (2018/3), s. 93-106 ISSN 1642-3267 Vladimir Shokhin Institute of Philosophy, Russian Academy of Sciences Copernican Upheaval in Philosophy of Religion or Updating of the Old Heritage? John Hick and Classical Deism To begin with, I’d like to refer to a certain call for papers in 2017 from one very well conducted journal. It ran as: “Open Theology” invites submissions for the topical issue “Global Philosophies as a New Horizon for Christian Theology and Philosophy of Religion,” edited by Russell Re Manning and Sarah Flavel (Bath Spa University, UK), prepared in collaboration with Bath Spa Colloquium for Global Philosophy and Religion. DESCRIPTION Ever since John Hick famously called for a new “Copernican Revolution” Christian theologians and philosophers of religion have paid close attention to the demands of a religious situation characterised by a diversity of religious beliefs and practices. From religious pluralism to recent work on transreligious theology the turn beyond religious provincialism has had numerous constructive consequences for Christian theology. A similar narrative holds for the discipline of the philosophy of religion, which is increasingly characterized by global or pluralist approaches to religion. In addition, attention is increasingly being paid to an emerging situation of philosophical diversity. One instance is the development of the movement of “analytic theology,” which has sought, in its own terms, to emancipate Christian theology from its alleged captivity to so-called “continental” styles -
Religious Skepticism, Atheism, Humanism, Naturalism, Secularism, Rationalism, Irreligion, Agnosticism, and Related Perspectives)
Unbelief (Religious Skepticism, Atheism, Humanism, Naturalism, Secularism, Rationalism, Irreligion, Agnosticism, and Related Perspectives) A Historical Bibliography Compiled by J. Gordon Melton ~ San Diego ~ San Diego State University ~ 2011 This bibliography presents primary and secondary sources in the history of unbelief in Western Europe and the United States, from the Enlightenment to the present. It is a living document which will grow and develop as more sources are located. If you see errors, or notice that important items are missing, please notify the author, Dr. J. Gordon Melton at [email protected]. Please credit San Diego State University, Department of Religious Studies in publications. Copyright San Diego State University. ****************************************************************************** Table of Contents Introduction General Sources European Beginnings A. The Sixteenth-Century Challenges to Trinitarianism a. Michael Servetus b. Socinianism and the Polish Brethren B. The Unitarian Tradition a. Ferenc (Francis) David C. The Enlightenment and Rise of Deism in Modern Europe France A. French Enlightenment a. Pierre Bayle (1647-1706) b. Jean Meslier (1664-1729) c. Paul-Henri Thiry, Baron d'Holbach (1723-1789) d. Voltaire (Francois-Marie d'Arouet) (1694-1778) e. Jacques-André Naigeon (1738-1810) f. Denis Diderot (1713-1784) g. Marquis de Montesquieu (1689-1755) h. Jean-Jacques Rousseau (1712-1778) B. France and Unbelief in the Nineteenth Century a. August Comte (1798-1857) and the Religion of Positivism C. France and Unbelief in the Twentieth Century a. French Existentialism b. Albert Camus (1913 -1960) c. Franz Kafka (1883-1924) United Kingdom A. Deist Beginnings, Flowering, and Beyond a. Edward Herbert, Baron of Cherbury (1583-1648) b. -
Losing Faith: Radical Religious Thought in the Early English Enlightenment Michael Curry University of South Florida, [email protected]
University of South Florida Scholar Commons Outstanding Honors Theses Honors College 10-1-2010 Losing Faith: Radical Religious Thought in the Early English Enlightenment Michael Curry University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/honors_et Part of the American Studies Commons Scholar Commons Citation Curry, Michael, "Losing Faith: Radical Religious Thought in the Early English Enlightenment" (2010). Outstanding Honors Theses. Paper 22. http://scholarcommons.usf.edu/honors_et/22 This Thesis is brought to you for free and open access by the Honors College at Scholar Commons. It has been accepted for inclusion in Outstanding Honors Theses by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Curry 1 Losing Faith: Radical Religious Thought in the Early English Enlightenment University of South Florida Fall, 2010 (Approved: November 29th, 2010) Author: Michael Curry ([email protected]) Director: Kees Boterbloem Department of History University of South Florida Losing Faith: Radical Religious Thought in the Early English Enlightenment Curry 2 The gradual marginalization of religion within society is a defining feature of modern Western culture in its development. Whereas during the Middle Ages, the Catholic Church exerted nearly undisputed cultural hegemony over Western Europe, the subsequent rise in influence of rival cultural institutions has gradually created a cultural system in which not only a single church, but organized religion as a whole must compete for cultural influence. Division in Western Christianity during the Reformation allowed for sustained objection to the Catholic Church's claim to absolute truth and rejection to the status of clergy as divine mediators. -
(Title of the Thesis)*
ENLIGHTENED HOBBISM: ASPECTS OF THE EIGHTEENTH- CENTURY RECEPTION OF HOBBES IN BRITAIN by Stefan W. Brown A thesis submitted to the Department of History In conformity with the requirements for the degree of Doctor of Philosophy Queen’s University Kingston, Ontario, Canada (April, 2020) Copyright ©Stefan Brown, 2020 Abstract Hobbes was Britain’s quintessential atheist at the dawn of the eighteenth century, and Hobbism (a widely recognized creed) was commonly used to identify and police theological and ecclesiological heterodoxy. A competing interpretation of Hobbism emerged over the first fifty years of the century. “Enlightened” Hobbism, like the traditional variant, took advantage of Hobbes’s notoriety, but now in a social and civil context. This dissertation explores an aspect of Hobbes’s reception from 1700 to 1760. The primary focus is on the works of Shaftesbury, Mandeville, Hutcheson, and Archibald Campbell. An analysis of these early British moralists reveals that they participated in a shared project of portraying Hobbes as a pessimistic egoist in moral terms. This was in sharp contrast with the majority of authors who highlighted Hobbes’s materialism, determinism, Erastianism, and moral conventionalism, as indicators of heresy and atheism. These two variants of Hobbism did not exist in isolation. “Enlightened” Hobbism was first articulated by Shaftesbury following accusations that he was an atheist in Hobbesian terms. Mandeville, Hutcheson, and Campbell subsequently had to navigate their own proximity to “Enlightened” Hobbism. Atheistic Hobbism was most suitable for a British context still obsessed with identifying theological truth. But as the priorities of civil society shifted and moralists challenged the theological basis of ethical discourse, British divines also had recourse to “Enlightened” Hobbism when justifying the necessity of the Church, God, and particular providence in the terms of civil prudence and utility. -
<1 August, 1965
<1 K AMERICAN DEISM IN THE EIGHTEENTH CENTURY THESIS Presented to the Graduate Council of the North Texas State University in Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS by Vernon E. Mattson, B. A. Denton, Texas August, 1965 TABLE OF CONTENTS Page Chapter I. ENGLISH BACKGROUND . 1 II. DEISM IN COLONIAL AMERICA (1713-1763). 35 III. DEISM IN THE REVOLUTIONARY ERA (1763-1789) . 74 IV. DEISM IN THE EARLY NATIONAL PERIOD (1789-1805) . 109 V. THE TENOR OF DEISM IN EIGHTEENTH CENTURY AMERICA. 144 BIBLIOGRAPHY.* 0.. 0 .. .0 . .*..* .0 ..0..* . * .149 iii CHAPTER I ENGLISH BACKGROUND As was true of most intellectual trends in colonial America, deism originated in England and spread to the colonies. To understand deism as it developed in eighteenth century America, one must examine the roots and mature status of deism in England. Deism did not emerge as an entirely new system of thought in seventeenth century England. The disputes, schisms and wars of the Reformation laid a negative foundation for its appearance. The counter- accusations of the clergy of different sects provided ammunition for its anticlerical campaign. The Reformation itself, by its rejection of the ritualism and authority of the Roman Catholic Church, its teaching that in matters of religion each individual should use his own reason, and its putting greater stress on the ethical element in religion, was a movement in the same direction as deism. It did not, however, advance as far. To replace the authority of the Catholic Church, the Protestants substituted the Bible. During the century succeeding the Protestant revolt, Thomas Hobbes and other philosophers insisted that the Scriptures be subjected to an historical and rational criticism. -
Rousseau, Clarke, Butler and Critiques of Deism
ROUSSEAU, CLARKE, BUTLER AND CRITIQUES OF DEISM Robin Attfield, Cardiff University ABSTRACT Rousseau’s stance on natural religion, revealed religion and their relation are outlined (section 1), and then his agreements and disagreements with Samuel Clarke (section 2). After a survey of Joseph Butler's critique of deism (section 3), Rousseau’s arguments emerge as capable of supplying a counter-critique sufficient to show that deism could claim to have survived the eighteenth-century undefeated (section 4). If the attempted refutation of theistic arguments on the parts of David Hume and of Immanuel Kant was inconclusive (section 5), then the survival of deism up to the present turns out to represent a serious metaphysical option (section 6). INTRODUCTION Myths about Rousseau continue to proliferate. Thus Roger L. Emerson writes in Dictionary of the History of Ideas that Jean-Jacques Rousseau “undermined the deists’ superficial religion” (1), a verdict which would be as harsh on Rousseau as on the deists if, as I shall be maintaining, Rousseau largely shared their beliefs. There again, despite his greater sympathy for deism, E.C. Mossner, writing on ‘Deism’ in Encyclopaedia of Philosophy, relates that in Émile Rousseau’s Savoyard Vicar jettisons metaphysical arguments (and thus the core of natural theology, the mainstay of the deists) (2), despite the explicit deployment of such arguments on the part of this same character (see Section 1, below). A good case has admittedly been made for holding that Rousseau was not officially committed to all the views of the Vicaire savoyard (3), much less to all those of “the illustrious Clarke”, the terms in which Samuel Clarke is honoured by his character, the Vicaire (4).