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It is not always easy to maintain a proper balance between the delineation of cultural development within a given literary field and the claims of practical criticism. And yet if the history of ideas is to be more than a pastime for the student of literature, it must be rooted in the precise art of discrimination. The following chapters attempt to describe and evaluate a particular cultural development by relating the background of ideas to the literary achievement of three writers. It will be sufficient here to out line the nature of the problem, and the method and approach employed. The concept of cultural development implies a recognition of the con nections between ideology and aesthetics. There are at least two ways of exploring such connections. The one, pioneered by Basil Willey, seeks to situate the critical moments of our cultural development in the back ground of ideas, without which the contribution of a particular author cannot be justly evaluated. The danger of such an approach is that the task of discrimination comes to depend over-heavily on extra-literary criteria.
The original idea for a conference on the "shapes of knowledge" dates back over ten years to conversations with the late Charles Schmitt of the Warburg Institute. What happened to the classifications of the sciences between the time of the medieval Studium and that of the French Encyclopedie is a complex and highly abstract question; but posing it is an effective way of mapping and evaluating long term intellectual changes, especially those arising from the impact of humanist scholarship, the new science of the seventeenth century, and attempts to evaluate, to apply, to reconcile, and to institutionalize these rival and interacting traditions. Yet such patterns and transformations cannot be well understood from the heights of the general history of ideas. Within the ~eneral framework of the organization of knowledge the map must be filled in by particular explorations and soundings, and our project called for a conference that would combine some encyclopedic (as well as interdisciplinary and inter national) breadth with scholarly and technical depth.
In Elements, Principles and Particles, Antonio Clericuzio explores the relationships between chemistry and corpuscular philosophy in the age of the Scientific Revolution. Science historians have regarded chemistry and corpuscular philosophy as two distinct traditions. Clericuzio's view is that since the beginning of the 17th century atomism and chemistry were strictly connected. This is attested by Daniel Sennert and by many hitherto little-known French and English natural philosophers. They often combined a corpuscular theory of matter with Paracelsian chemical (and medical) doctrines. Boyle plays a central part in the present book: Clericuzio redefines Boyle's chemical views, by showing that Boyle did not subordinate chemistry to the principles of mechanical philosophy. When Boyle explained chemical phenomena, he had recourse to corpuscles endowed with chemical, not mechanical, properties. The combination of chemistry and corpuscular philosophy was adopted by a number of chemists active in the last decades of the 17th century, both in England and on the Continent. Using a large number of primary sources, the author challenges the standard view of the corpuscular theory of matter as identical with the mechanical philosophy. He points out that different versions of the corpuscular philosophy flourished in the 17th century. Most of them were not based on the mechanical theory, i.e. on the view that matter is inert and has only mechanical properties. Throughout the 17th century, active principles, as well as chemical properties, are attributed to corpuscles. Given its broad coverage, the book is a significant contribution to both history of science and history of philosophy.
Almost all interpreters of Cartesian philosophy have hitherto focused on the epistemological aspect of Descartes' thought. In his Cartesian Theodicy, Janowski demonstrates that Descartes' epistemological problems are merely rearticulations of theological questions. For example, Descartes' attempt to define the role of God in man's cognitive fallibility is a reiteration of an old argument that points out the incongruity between the existence of God and evil, and his pivotal question `whence error?' is shown here to be a rephrasing of the question `whence evil?' The answer Descartes gives in the Meditations is actually a reformulation of the answer found in St. Augustine's De Libero Arbitrio and the Confessions. The influence of St. Augustine on Descartes can also be detected in the doctrine of eternal truths which, within the context of the 17th-century debates over the question of the nature of divine freedom, caused Descartes to ally himself with the Augustinian Oratorians against the Jesuits. Both in his Cartesian Theodicy as well as his Index Augustino-Cartesian, Textes et Commentaire Janowski shows that the entire Cartesian metaphysics can - and should - be read within the context of Augustinian thought.
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.
Augustine's christianization of Plato and Thomas Aquinas's of Aristotle provided the two main foundations of medieval Judeo- Christian philosophy. In The Christianization of Pyrrhonism, José R. Maia Neto shows that Greek scepticism played a similar role in the development of a major strand of modern religious thought. From the Jansenist reaction of Molinism in the early 17th century to Shestov's resistance to the arrival of Kantian enlightenment in Russia in the late 19th century, Greek scepticism was reconstructed in terms of Christian doctrines and used against major secular philosophers who posed threats to religion. At the same time, the ancient sceptics' practical stance was attacked in order that it does not constitute a viable alternative to the modern secular philosophies. The resulting Christianized Pyrrhonism would be the basis for a genuine Christian or Biblical thought, for the first time emancipated from the rationalist assumptions and methods of Greek philosophy. The Christianization of Pyrrhonism is extremely valuable for those interested in the modern developments of ancient scepticism, in the relations between religious and philosophical ideas in modernity, and for scholars and the general public interested in Pascal, Kierkegaard and Shestov.
The influence of millenarian thinking upon Cromwell's England is well-known. The cultural and intellectual conceptions of the role of millenarian ideas in the `long' 18th century when, so the `official' story goes, the religious sceptics and deists of Enlightened England effectively tarred such religious radicalism as `enthusiasm' has been less well examined. This volume endeavors to revise this `official' story and to trace the influence of millenarian ideas in the science, politics, and everyday life of England and America in the 17th and 18th centuries.
A distinguished group of international scholars from the disciplines of history, philosophy, literature and art history offer a reconsideration of the ideas and the impact of the abbé Henri Grégoire, one of the most important figures of the French Revolution and a contributor to the campaigns for Jewish emancipation, rights for blacks, the reform of the Catholic Church and many other causes
The purpose of this collection of papers is to introduce English speaking philosophers and theologians to something of the variety of the contemporary debate about the religious relevance of Hegel's thought. It is published in the hope that it will appeal not only to specialised students of Hegel's Philosophy of Religion but to a wide audience of scholars interested in Hegel's thought as a whole. The volume grew out of the 1987 Oxford conference on Thought and Faith in the Philosophy of Hegel, but has since developed beyond the confines of the original conference programme. The programme of the conference consisted of five major papers on different aspects of Hegel's religious thought and its reception, followed by a somewhat shorter commentary delivered by another scholar in the same field. This basic format has been retained, but a number of the commentaries have been extended or rewritten and an entirely new piece by Kurt Meist has been commissioned for the purpose of this collection. The volume includes studies of the Lectures on the Philosophy of Religion and the Phenomenology, as well as pieces dealing with the theological relevance of Hegel's philosophy of history and Kierkegaard's attack on Hegel. It con cludes with an examination of the relevance of Hegel's doctrine of absolute Spirit to the modern defence of his philosophy as a whole.