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These twelve new studies illustrate some of the techniques employed in intellectual history today. Exploring themes and issues pertaining to religion, philosophy, and their interrelations, as they exercised British thinkers in the long eighteenth century, they further our understanding of the period when some of the most significant works in western philosophy were written, at a time when theory and practice in science, politics, law, and theology were evolving and there was important contact with the Continent. Priority has been given to new work on primary sources. Figures examined range from Locke and Hume to relatively unfamiliar personalities, such as Martin Clifford, Henry Scougal, Samuel Haliday, and Thomas Cooper. Others treated include John Toland, Bernard Mandeville, Francis Hutcheson, Joseph Butler, Henry Home, Adam Smith, Joseph Priestley, Thomas Reid, and Dugald Stewart. Topics include the claims of biblical authority and religious experience as sources of truth; whether beliefs received on the evidence of authority (e.g. about resurrection) can be made intelligible; freedom of thought and conscience in philosophical, religious, and political contexts; shifts in the study of human nature; the claims of justice, and natural law. Contributors include distinguished and established scholars and exciting younger talent, bringing together historians of philosophy with scholars from theology, literature, history, and political science. New transcriptions of two pieces by Hume are included-a new letter illustrating his later attitude to politics and religion, and his early essay on ethics and chivalry.
Taking as its focus the wide-ranging character of the Enlightenment, both in geographical and intellectual terms, this second collection of articles by John Gascoigne explores this movement's filiation and influence in a range of contexts. It emphasises the evolutionary rather than the revolutionary character of the Enlightenment and its ability to change society by adaptation rather than demolition. It refers, firstly, to developments in Britain tracing the changing views of history in relation to the Biblical account, the ideological uses of science (and particularly the work of Newton) and their connections to developments in moral philosophy and teaching. The collection then turns to the wider global setting and the way in which the Enlightenment served to provide a justification for European exploration and expansion, and explores the interplay between the experience of Pacific contact and currents of thought in Enlightenment Germany.
Explores British interpretations of Hinduism at a crucial period in the East India Company's conquest of Bengal.
The Enlightenment, an eighteenth-century philosophical and cultural movement that swept through Western Europe, has often been characterized as a mostly secular phenomenon that ultimately undermined religious authority and belief, and eventually gave way to the secularization of Western society and to modernity. To whatever extent the Enlightenment can be credited with giving birth to modern Western culture, historians in more recent years have aptly demonstrated that the Enlightenment hardly singled the death knell of religion. Not only did religion continue to occupy a central pace in political, social, and private life throughout the eighteenth century, but it shaped the Enlightenment project itself in significant and meaningful ways. The thinkers and philosophers normally associated with the Enlightenment, to be sure, challenged state-sponsored church authority and what they perceived as superstitious forms of belief and practice, but they did not mount a campaign to undermine religion generally. A more productive approach to understanding religion in the age of Enlightenment, then, is to examine the ways the Enlightenment informed religious belief and practice during the period as well as the ways religion influenced the Enlightenment and to do so from a range of disciplinary perspectives, which is the goal of this collection. The chapters document the intersections of religious and Enlightenment ideas in such areas as theology, the natural sciences, politics, the law, art, philosophy, and literature.
This book reassesses the ethics of reason in the Age of the Reason, making use of the neglected category of conscience. Arguing that conscience was a central feature of British Enlightenment ethical rationalism, the book explores the links between Enlightenment philosophy and modern secularisation, while responding to longstanding criticisms of rational intuitionism and the analogy between mathematics and morals, derived from David Hume and Immanuel Kant. Questioning in what sense British Enlightenment ethical rationalism can be associated with a secularising ‘Enlightenment project’, Daniel investigates the extent to which contemporary, and secular liberal, invocations of reason and conscience rely on the early modern Christian metaphysics they have otherwise disregarded. The chapters cover a rich collection of subjects, ranging from the Enlightenment’s secular legacy, reason and conscience in the history of ethics, and controversies in the Scottish Enlightenment, to the role of British moralists such as John Locke, Joseph Butler and Adam Smith in the secularisation of reason and conscience. Each chapter expertly refines Enlightenment ethical rationalism by reinterpreting its most influential proponents in eighteenth-century Britain – the followers of ‘Isaac Newton’s bulldog’ Samuel Clarke – including Richard Price (Edmund Burke’s opponent over the French Revolution) and John Witherspoon (the only clergyman to sign the US declaration of Independence).
This introduction explores the history of the 18th-century Enlightenment movement. Considering its intellectual commitments, Robertson then turns to their impact on society, and the ways in which Enlightenment thinkers sought to further the goal of human betterment, by promoting economic improvement and civil and political justice.
Largely due to the cultural and political shift of the Enlightenment, Western societies in the eighteenth century emerged from sectarian conflict and embraced a more religiously moderate path. In nine original essays, leading scholars ask whether exporting the Enlightenment solution is possible or even desirable today. Contributors begin by revisiting the Enlightenment's restructuring of the West, examining its ongoing encounters with Protestant and Catholic Christianity, Judaism, Islam, and Hinduism. While acknowledging the necessity of the Enlightenment emphasis on toleration and peaceful religious coexistence, these scholars nevertheless have grave misgivings about the Enlightenment's spiritually thin secularism. The authors ultimately upend both the claim that the West's experience offers a ready-made template for the world to follow and the belief that the West's achievements are to be ignored, despised, or discarded.
This innovative book reveals how Enlightened writers in England, both lay and clerical, proclaimed public support for Christianity by transforming it into a civil religion, despite the famous claim of Jean-Jacques Rousseau that Christians professed an uncivil faith. This innovative book reveals how Enlightened writers in England, both lay and clerical, proclaimed public support for Christianity by transforming it into a civil religion, despite the famous claim of Jean-Jacques Rousseau that Christians professed an uncivil faith. In the aftermath of the seventeenth-century European wars of religion, civil religionists such as David Hume, Edward Gibbon, the third earl of Shaftesbury, and William Warburton sought to reconcile Christian ecclesiology with the civil state and Christian practice with civilized society. They built their arguments in the context of England's long Reformation, syncretizing 'primitive' gospel Christianity with ancient paganism as they attempted to render Christianity a modern version of Roman republican civil religion. They believed that outward observance of the reformed Protestant faith was vital for belonging to the Christian commonwealth of Hanoverian England. Uncovering a major theme in eighteenth-century intellectual and religious history that connected classical Rome with Italian Renaissance humanism and the Enlightenment, this deeply interdisciplinary book draws from recent post-secular trends in social and political theory. Combining intellectual history with the political and ecclesiastical history of the Church of England, it will prove as indispensable for historians as studentsof political theory, theology, and literature.
The Enlightenment, considered an age of rationalism, is not normally associated with miracles. In this intriguing book, however, Jane Shaw presents accounts of inscrutable miracles that occurred to ordinary worshippers in early modern England. She considers the reactions of intellectuals, scientists, and physicians to these miraculous events and through them explores the relations between popular and elite culture of the time. Miraculous events in England between the 1650s and the 1750s were experienced mainly not by Catholics, but by Protestants. The book looks at the political and social context of these events as well as interpretations and explanations of them by scientists, the Court, and the Church, as well as by preachers, pamphleteers, friends, and neighbors. Shaw links the lived religion of the time to intellectual history and amends the hitherto received view. The religious practice of ordinary people was as crucial to the development of Enlightenment thought as the philosophical and theological writings of the elite.
This is the first book to provide comprehensive coverage of the full range of philosophical writing in Britain in the eighteenth century. A team of experts provide new accounts of both major and lesser-known thinkers, and explores the diverse approaches in the period to logic and metaphysics, the passions, morality, criticism, and politics.