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This collection of essays is the fruit of about fifteen years of discussion and research by James Force and me. As I look back on it, our interest and concern with Newton's theological ideas began in 1975 at Washington University in St. Louis. James Force was a graduate student in philosophy and I was a professor there. For a few years before, I had been doing research and writing on Millenarianism and Messianism in the 17th and 18th centuries, touching occasionally on Newton. I had bought a copy of Newton's Observations upon the Prophecies of Daniel, and the Apocalypse of St. John for a few pounds and, occasionally, read in it. In the Spring of 1975 I was giving a graduate seminar on Millenarian and Messianic ideas in the development of modem philosophy. Force was in the seminar. One day he came very excitedly up to me and said he wanted to write his dissertation on William Whiston. At that point in history, the only thing that came to my mind about Whiston was that he had published a, or the, standard translation of Josephus (which I also happened to have in my library. ) Force told me about the amazing views he had found in Whiston's notes on Josephus and in some of the few writings he could find in St. Louis by, or about, Whiston, who was Newton's successor as Lucasian Professor of mathematics at Cambridge and who wrote inordinately on Millenarian theology.
In the controversy over political correctness, the canon, and the curriculum, the role of Western tradition in a post-modern world is often debated. To clarify what is at stake, Vassilis Lambropoulos traces the ideology of European culture from the Reformation, focusing on a key element of Western tradition: the act of interpretation as a distinct practice of understanding and a civil right. Championed by Protestants insisting on independent interpretation of scripture, this ideal of autonomy ushered in the era of modernity with its essentialist philosophy of universal man and his aesthetic understanding of the world. After explaining the dominance of European culture through the combined archetypes of Hebraism (reason and morality) and Hellenism (spirit and art), Lambropoulos shows how the rule of autonomy has been transformed into the aesthetic, disinterested contemplation of things in themselves. Arguing that it is time to restore the socio-political dimension to the movement of autonomy, he proposes that a genealogy of the Hebraic-Hellenic archetypes can help us evaluate more recent models--like the Afrocentric one--and redefine the controversy surrounding education, Eurocentrism, and cultural politics.
Dick Popkin and James Force have attended a number of recent conferences where it was apparent that much new and important research was being done in the fields of interpreting Newton's and Spinoza's contributions as biblical scholars and of the relationship between their biblical scholarship and other aspects of their particular philosophies. This collection represents the best current research in this area. It stands alone as the only work to bring together the best current work on these topics. Its primary audience is specialised scholars of the thought of Newton and Spinoza as well as historians of the philosophical ideas of the late seventeenth and early eighteenth centuries.
This publication offers a critical survey of religious change and its causes in 18th-century Europe. Focusing on the Enlightenment in Italy, France and England, the text illustrates how the canonical view of 18th-century religious change has in reality been constructed upon scant evidence and assumption.
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.
This scholarly and accessible study presents “a provocative new reading” of the late sixteenth- and seventeenth-century advances in scientific inquiry (Kirkus Reviews). In The Scientific Revolution, historian Steven Shapin challenges the very idea that any such a “revolution” ever took place. Rejecting the narrative that a new and unifying paradigm suddenly took hold, he demonstrates how the conduct of science emerged from a wide array of early modern philosophical agendas, political commitments, and religious beliefs. In this analysis, early modern science is shown not as a set of disembodied ideas, but as historically situated ways of knowing and doing. Shapin shows that every principle identified as the modernizing essence of science—whether it’s experimentalism, mathematical methodology, or a mechanical conception of nature—was in fact contested by sixteenth- and seventeenth-century practitioners with equal claims to modernity. Shapin argues that this contested legacy is nevertheless rightly understood as the origin of modern science, its problems as well as its acknowledged achievements. This updated edition includes a new bibliographic essay featuring the latest scholarship. “An excellent book.” —Anthony Gottlieb, New York Times Book Review