Philosophy, Science, and Religion in England 1640-1700 by Richard Kroll, Richard Ashcraft, Perez Zagorin

By Richard Kroll, Richard Ashcraft, Perez Zagorin

This number of essays seems to be on the distinctively English highbrow, social and political phenomenon of Latitudinarianism, which emerged in the course of the Civil conflict and Interregnum and got here into its personal after the recovery, turning into a digital orthodoxy after 1688. Dividing into components, it first examines the significance of the Cambridge Platonists, who sought to embody the latest philosophical and clinical routine inside Church of britain orthodoxy, after which strikes into the later 17th century, from the recovery onwards, culminating in essays at the thinker John Locke. those contributions determine a firmly interdisciplinary foundation for the topic, whereas jointly gravitating in the direction of the significance of discourse and language because the medium for cultural trade. the range of methods serves to light up the cultural indeterminacy of the interval, during which inherited types and vocabularies have been pressured to endure revisions, coinciding with the formation of many cultural associations nonetheless governing English society.

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13 Morality, not theology, was the center of More's religious universe. With his emphasis on the practical fruits of religious beliefs, he had more in common with the Quakers than he himself realized. 14 But there was much in More's book, as well as in his other writings, that would have been entirely acceptable to a Quaker. More's emphasis on the primacy of love among the divine attributes, for example, was a theme he and Quaker apologists shared. Like the Quakers and so many other sectarians, More rejected the doctrine of predestination.

Merton, " Puritanism, pietism, and science," The Sociological Review 28 ( 1 936) : 1-30 ; and " Science, technology and society in seventeenth­ century England," Osiris 4 ( 1 938) : 360-632. Informed exceptions, in the last ten years or so, include Joseph M. Levine and Brian Vickers. See Joseph M. Levine, " Ancients and moderns reconsidered," Eighteenth-Century Studies 14 ( 1 98 1 ) : 72-89 ; The Battle of the Books : History and Literature in Augustan England (Ithaca, 1 99 1 ) ; and Brian Vickers' contributions to Occult and Scientific Mentalities, cited above ; also " The Royal Society and English prose style : a reassessment," in Rhetoric and the Pursuit of Truth : Language Change in the Seventeenth and Eighteenth Century (Los Angeles, UCLA, 1985), pp.

Minerva 25 ( 1 987) : 423--40 ; " Protestantism, enthusiasm, and secularization in the early modem period : some preliminary reflections," in Religion, Ideology and Nationalism in Europe and America (Jerusalem, 1 986), pp. 1 5-27. See Richard Ollard, Pepys (Oxford, 1 984), for an excellent account. Brian Vickers, ed. Occult and Scientific Mentalities in the Renaissance (Cambridge, 1 984). A notable example of such historiographical revision is, of course, Keith Thomas, Religion and the Decline of Magic (New York, 1 97 1 ).

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