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Models of the History of Philosophy. From its Origins in the Renaissance to the `Historia philosophica' (a translation of a work published in 1981 in Italian - the bibliography has been updated) gives a comprehensive description of the various forms and approaches in the literature of the history of philosophy from the fifteenth to the middle of the seventeenth century. Several traditions are described, from the well known `prisca theologia' and `perennis philosophia' traditions of Marsilio Ficino and Augustino Steuco, which claimed that the Greeks got their philosophy from the East, to the unknown influence of Scepticism on the history of philosophy by the recovery of Sextus Empiricus, and the German Protestant critical attack on Greek philosophy as Atheistic which was the tradition of the history of philosophy out of which Leibniz developed. Each individual historian of philosophy is given a separate entry which includes a biography, a complete bibliography of his works, a description of his history of philosophy and ends with both an assessment of his reputation during his own time and a complete listing of recent literature on him. As a result the substantial variety in the way the history of philosophy was written and, with it, an overview of the way western civilization developed is described in detail for the first time. For university history of literature, history of culture, history of religion and history of philosophy classes. The book can be used both for undergraduate courses (for specific reading assignments) and as background material for graduate courses. The bibliography provides important aids to many topics which have previously been almost inaccessible.
This book discusses the intersection of the great military and intellectual disruptions of the mid-seventeenth century. It examines how the Thirty Years' War scattered representatives of Ramism from central Europe into old and new institutions, especially into the northwest, the Dutch Republic, and England.
"Modern" philosophy in the West is said to have begun with Bacon and Descartes. Their methodological and metaphysical writings, in conjunction with the discoveries that marked the seventeenth-century scientific revolution, are supposed to have interred both Aristotelian and scholastic science and the philosophy that supported it. But did the new or "modern" philosophy effect a complete break with what preceded it? Were Bacon and Descartes untainted by scholastic influences? The theme of this book is that the new and traditional philosophies have much more in common than the orthodox account suggests. The contributors consider not only modernity in metaphysics and the sciences but also the claims of Machiavelli, Hobbes, and Spinoza to have invented "modern" ethics and politics. These two aspects of "modernity" in philosophy are connected for the first time. The book offers a broad view of the early modern philosophers, covering not only the much-studied major figures but also relatively neglected writers: Mersenne, Gassendi, White, and Sergeant.
The voices of yesteryear's scholastics are silenced. Scholastic distinctions discarded. Faith seeking understanding cancelled. This book turns to university professors who brought classical, medieval, Reformation, and Renaissance thought to bear on the teaching of the doctrine of providence at the early New England Colleges. Their ultimate purpose was to exonerate God from the charge that he was the author, even actor, of evil. Their scholastic method drew from a long and surprisingly ecumenical and philosophical enterprise in the history of the church. This book's aim is to let the scholastic approaches to the mystery of divine providence speak for themselves. Part One introduces the reader to the art of disputation and provides a guided historical-theological tour of scholastic distinctions that were used by doctors of the church to explain issues related to the doctrine of divine providence. Part Two invites the reader to follow the author on his journeys to Harvard, Yale, the College of New Jersey, and the College of Rhode Island, and Providence Plantations' commencement-day disputations as he engages in Platonic-like dialogues with presidents, rectors, and students of the New England Colleges. While the dialogues are imagined, the characters, times, locations, and quoted texts are real.