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In his introduction Michael Hunter draws on these studies to propound a new theory of intellectual change in this key period. Traditionally it has been seen in terms of simple polarisations - modernity against obfuscation, orthodoxy against subversion. Here, it is argued that such polarisations represent influential but idealised extremes, to which thinkers individually responded; scholars must in future have due regard to the balance between ideal types and individual complexities thus revealed.
This book gives an overview of the relationship between science and Christian Orthodoxy, the official church of the Eastern Roman Empire.
Robert Boyle (1627-1691) was one of the most influential scientific and theological thinkers of his time. This is the first edition of his correspondence, transcribed from the original manuscripts. It is fully annotated, with an introduction and general index. The four volumes cover the time periods of Volume 1: 1936-91, Volume 2: 1662-5, Volume 3: 1666-7 and finally Volume 4 1668 to 77.
A re-evaluation of Boyle in the light of new evidence of his tortured religious life and his difficult relations with his contemporaries.
This book shows how early women novelists from Aphra Behn to Mary Davys drew on debates about the self generated by the 'scientific' revolution to establish the novel as a genre. Fascinated by the problematic idea of a unified self underpinning modes of thinking, female novelists innovated narrative structures to interrogate this idea.
Exploring connections between Cavendish's science, literature, and politics, Walters challenges the view that Cavendish's thought was characterised by conservative royalism.
Why Enlightenment culture sparked the Industrial Revolution During the late eighteenth century, innovations in Europe triggered the Industrial Revolution and the sustained economic progress that spread across the globe. While much has been made of the details of the Industrial Revolution, what remains a mystery is why it took place at all. Why did this revolution begin in the West and not elsewhere, and why did it continue, leading to today's unprecedented prosperity? In this groundbreaking book, celebrated economic historian Joel Mokyr argues that a culture of growth specific to early modern Europe and the European Enlightenment laid the foundations for the scientific advances and pioneering inventions that would instigate explosive technological and economic development. Bringing together economics, the history of science and technology, and models of cultural evolution, Mokyr demonstrates that culture--the beliefs, values, and preferences in society that are capable of changing behavior--was a deciding factor in societal transformations. Mokyr looks at the period 1500-1700 to show that a politically fragmented Europe fostered a competitive "market for ideas" and a willingness to investigate the secrets of nature. At the same time, a transnational community of brilliant thinkers known as the "Republic of Letters" freely circulated and distributed ideas and writings. This political fragmentation and the supportive intellectual environment explain how the Industrial Revolution happened in Europe but not China, despite similar levels of technology and intellectual activity. In Europe, heterodox and creative thinkers could find sanctuary in other countries and spread their thinking across borders. In contrast, China's version of the Enlightenment remained controlled by the ruling elite. Combining ideas from economics and cultural evolution, A Culture of Growth provides startling reasons for why the foundations of our modern economy were laid in the mere two centuries between Columbus and Newton.
The quarrel between the ancients and moderns was resumed in the 17th century as writers and artists debated how far to risk the freedom to innovate. This text argues that it was this tension that gave unity to the cultural life of the period and helped define its baroque character.
"This book concerns a cohort of ultra-orthodox Jews based in the greater New York area who, while retaining membership and close familial and other ties with their strictly observant communities, seek out secular knowledge about the world on the down low (so to speak), both online and via in-person encounters. Ayala Fader conducted her ethnographic research in these rarified social circles for years, developing relationships of trust with the mostly young married men and women who have taken to clandestine methods to find alternative social spaces in which to question what it means to be ethical and what a life of self-fulfillment looks like. Fader's book reveals the stresses and strains that such "double-lifers" experience, including the difficulty these life choices inject into relationships with wives, husbands, and one's children. Not all of these "double-lifers" become atheists. Fader's interlocutors can be placed on a broad spectrum ranging from religiously observant but open-minded at one end to atheism on the other. The rabbinical leadership of these ultra-orthodox communities are well aware of this phenomenon and of how unfiltered internet access makes such alternative forms of seeking an ever-present temptation. (Some ultra-orthodox rabbis have been sounding the alarm for years, claiming that the internet represents more of a threat to community survival today than the Holocaust did in the last century.) Fader's book examines the institutional responses of ultra-orthodox communities to the double-lifers. These include what is typically referred to as a Torah-based type of "religious therapy" conducted by trained members of these communities who as therapists and "life coaches" blend elements of modern psychiatry with ultra-orthodoxy and "treat" troubling, potentially life-altering doubt and skepticism as symptoms of underlying emotional pathology"--