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Best known as a moralist and one of the founders of the Scottish Common Sense school of philosophy, Thomas Reid was also an influential scientific thinker. Here, his work on the life sciences is studied in detail, bringing together unpublished transcripts of his most important papers on natural history, physiology and materialist metaphysics. The volume falls into two main parts, the first of which contains a detailed introduction. This provided the first published account of Reid's reflections on the highly contraversial theories surrounding muscular motion and the reproduction of plants and animals, and relates them to the broader Enlightenment debates on these issues. It also contains the first systematic reconstruction of Reid's opposition to materialism, and views his polemics against the noted Dissenter Joseph Priestley in terms of their differing interpretations of the Newtonian legacy, their conflicting philosophical assumptions, and the cultural politics of Common Sense philosophy in the 1770s. The second part reproduces a selection of Reid's most significant papers on the life sciences, including his Glasgow Literary Society discourses on muscular motion and on Priestley's materialism, as well as other manuscripts which document the development of his scientific ideas.
Ever since Bishop Stillingfleet accused John Locke of having unwittingly paved the way with his Essay for the alleged heresy promulgated in John Toland's Christianity Not Mysterious, the latter two thinkers and works have been consistently joined in histories of philosophy covering the rise of natural religion in England. While scholars have generally thought that Locke got the better of the good bishop in their subsequent written exchanges initiated by the charge, they appear merely to assume that Stillingfleet correctly read Toland and that Locke accepts that reading. Perhaps the most obvious piece of evidence favoring that stance is that while Locke clearly admits "above reason" doctrines, Toland dismisses them: Christianity is not mysterious! It is curious, however, that Toland scholars readily point out many concepts that Toland used as being the same as or different from Lockean notions about which many Locke scholars are admittedly perplexed. Through patient exposition of relevant texts and letters, deconstruction of scholarly works, and careful reasoning, this book shows that Toland's deviations from Locke regarding reason and faith are far more minor than anyone has concluded. Stillingfleet was correct to connect them, but was incorrect in the way that he did it.