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Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.
This volume examines the role of the Cambridge Platonist, Henry More, in discrediting certain religious and philosophical movements of the seventeenth century by branding them as "enthusiastical" (the result of psychological imbalance issuing in impaired judgement and cognition). More's views are distinguished from his "enthusiastical" opponents — Alchemists, Quakers, and Mechanical Philosophers — by looking at the way in which he dialectically employs various speech genres to describe religious meaning and to evoke in his readers attitudes and feelings confirming that meaning. More is presented as offering a consistent ideal of the religiously meaningful life, protecting it from various forms of intellectual corruption. More's paradoxical ways of polemicizing are explained while at the same time the author provides insight into such diverse themes as the connection between Hermeticism, Cartesianism, and religious radicalism.
Thorough, accessible biography of the greatest English metaphysical theologian and peer of Newton.
This edition of the Life of Henry More by Richard Ward is the outcome of twin initiatives: from Rupert Hall and from delegates at the conference on the Cambridge Platonists held at Nantes in 1993. The project took shape at a meeting of the editorial team at Christ's College in 1994. The editors wish to express their thanks to the Master and Fellows of Christ's College for permission to print the unpublished manuscript section of Ward's Life and for their generosity in supporting the project. We also thank the British Academy for the Major Research Award towards the cost of producing the printed copy. We thank John L. Dawson, Manager of the Literary and Linguistic Computing Centre of the University of Cambridge and his staff, Beatrix Bown and Rosemary Rodd, for their technical assistance with the physical preparation of the text. Thanks also to Douglas de Lacey for his help with Greek and Latin orthography, and to James Binns for his help in identifying some quotations. We are particularly grateful to Beatrix Bown for her unfailingly patient work in transcribing and correcting the printed and manuscript texts. S. H. 06j/t . J;pt:. l. ~0i37. J£ti7tU 7. 2 /mz,·rtlln J Ll1t'tz,//Utn LO, ~ "IEl-I"/(/ll 2 O. Engraved portrait of Henry More, by D. Loggan: Frontispiece to The Life of Henry More, by Richard Ward, London, 1710. vii TABLE OF CONTENTS Preface V List of Illustrations: VIll Introduction: I. Richard Ward IX II.
This is the first modern biography to place Henry More’s (1614-1687) religious and philosophical preoccupations centre-stage, and to provide a coherent interpretation of his work from a consideration of his own writings, their contexts and aims. It is also the first study of More to exploit the full range of his prolific writings and a number of unknown manuscripts relating to his life. It contains an annotated handlist of his extant correspondence.
Descartes is one of the greatest of all thinkers. Modern philosophy is generally taken to begin with him. His unique contribution to Western thought covers not only philosophy but also science and mathematics; his studies in mechanics and optics have provided modern science with tools still used and work still built on today. This is the first intellectual biography of Descartes in English. Stephen Gaukroger traces his intellectual development from childhood, establishes the connections between his intellectual and personal life, and placing these in the context of the cultural environment of the time, offers a fundamental reassessment of all aspects of his life and work. It is usually assumed that there is a little development in Descartes' thought, but this biography shows evidence of very significant changes of view and a general shift in his concern away from natural philosophy following the condemnation of Galileo by the Church in 1633. Starting with a full account of Descartes' early scientific work, Dr Gaukroger shows how it informed and influenced his later philosophical studies. On this new view, Descartes' philosophical work was meant not a self-contained exercise in epistemology and scepticism, but rather as a defence of his physical doctrines against a hostile Church. This book allows for the first time a full understanding of Descartes' ideas in the context of his life and times. It will be welcomed by all readers interested in the origins of modern thought.
From a variety of perspectives, the essays presented here explore the profound interdependence of natural philosophy and rational religion in the `long seventeenth century' that begins with the burning of Bruno in 1600 and ends with the Enlightenment in the early Eighteenth century. From the writings of Grotius on natural law and natural religion, and the speculative, libertin novels of Cyrano de Bergerac, to the better-known works of Descartes, Malebranche, Cudworth, Leibniz, Boyle, Spinoza, Newton, and Locke, an increasing emphasis was placed on the rational relationship between religious doctrine, natural law, and a personal divine providence. While evidence for this intrinsic relationship was to be located in different places - in the ideas already present in the mind, in the observations and experiments of the natural philosophers, and even in the history, present experience, and prophesied future of mankind - the result enabled and shaped the broader intellectual and scientific discourses of the Enlightenment.
Jonathan Edwards (1703-1758) is widely regarded as North America's most influential theologian. Throughout the early decades of his ministry he engaged in a public and sustained debate with 'Arminian' theology, a crusade that contributed significantly to the events of the Great Awakening. This book investigates the contours and substance of this theological war. In establishing a clearer historical context for this polemic, McClenahan seeks to overturn the scholarly consensus that Edwards' own theology was a twisting of the Reformed tradition. By demonstrating that Edwards' interlocutor was the dead English Archbishop, John Tillotson, McClenahan provides the hermeneutical key for many of Edwards' most significant works. Justification by faith is one of the most contested doctrines in contemporary theology and Jonathan Edwards, referred to as America's Augustine, wrote extensively on this area. His is a voice that many people are keen to hear.
The Oxford Companion to English Literature has long been established as the leading reference resource for students, teachers, scholars, and general readers of English literature. It provides unrivalled coverage of all aspects of English literature - from writers, their works, and the historical and cultural context in which they wrote, to critics, literary theory, and allusions. For the seventh edition, the Companion has been thoroughly revised and updated to meet the needs and concerns of today's students and general readers. Over 1,000 new entries have been added, ranging from new writers - Chimamanda Ngozi Adichie, Patrick Marber, David Mitchell, Arundhati Roy - to increased coverage of writers and literary movements from around the world. Coverage of American literature has been substantially increased, with new entries on writers such as Cormac McCarthy and Amy Tan and on movements and publications. Contextual and historical coverage has also been expanded, with new entries on European history and culture, post-colonial literature, as well as writers and literary movements from around the world that have influenced English literature. The Companion has always been a quick and dependable source of reference for students, and the new edition confirms its pre-eminent role as the go-to resource of first choice. All entries have been reviewed, and details of new works, biographies, and criticism have been brought right up to date. So also has coverage of the themes, approaches and concepts encountered by students today, from terms to articles on literary theory and theorists. There is increased coverage of writers from around the world, as well as from Ireland, Scotland, and Wales, and of contextual topics, including film and television, music, and art. Cross-referencing has been thoroughly updated, with stronger linking from writers to thematic and conceptual entries. Meanwhile coverage of popular genres such as children's literature, science fiction, biography, reportage, crime fiction, fantasy or travel literature has been increased substantially, with new entries on writers from Philip Pullman to Anne Frank and from Anais Nin to Douglas Adams. The seventh edition of this classic Companion - now under the editorship of Dinah Birch, assisted by a team of 28 distinguished associate editors, and over 150 contributors - ensures that it retains its status as the most authoritative, informative, and accessible guide to literature available.
What distinguishes Clarissa from Samuel Richardson's other novels is Richardson's unique awareness of how his plot would end. In the inevitability of its conclusion, in its engagement with virtually every category of human experience, and in its author's desire to communicate religious truth, E. Derek Taylor suggests, Clarissa truly is the Paradise Lost of the eighteenth century. Arguing that Clarissa's cohesiveness and intellectual rigor have suffered from the limitations of the Lockean model frequently applied to the novel, Taylor turns to the writings of John Norris, a well-known disciple of the theosophy of Nicolas Malebranche. Allusions to this first of Locke's philosophical critics appear in each of the novel's installments, and Taylor persuasively documents how Norris's ideas provided Richardson with a usefully un-Lockean rhetorical grounding for Clarissa. Further, the writings of early feminists like Norris's intellectual ally Mary Astell, who viewed her arguments on behalf of women as compatible with her conservative and deeply held religious and political views, provide Richardson with the combination of progressive feminism and conservative theology that animate the novel. In a convincing twist, Taylor offers a closely argued analysis of Lovelace's oft-stated declaration that he will not be 'out-Norris'd' or 'out-plotted' by Clarissa, showing how the plot of the novel and the plot of all humans exist, in the context of Richardson's grand theological experiment, within, through, and by a concurrence of divine energy.