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Summary This category includes work on a wide variety of British philosophers of the seventeenth and eighteenth centuries. It excludes those figures covered in other categories within '17th/18th Century British Philosophy'. But it includes many others, such as Samuel Clarke, Richard Price, James Beattie, Damaris Masham and Lady Mary Shepherd.
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  1. J. R. A. (1979). Richard Price and the Ethical Foundations of the American Revolution; Selections From His Pamphlets, with Appendices. Review of Metaphysics 33 (1):195-196.
  2. Fred Ablondi (2012). James Beattie, Practical Ethics, and the Human Nature Question. Journal of Scottish Philosophy 10 (1):1-12.
    This article begins by examining James Beattie's conception of speculative ethics, which he regards as the study of the foundation and nature of virtue. This leads to a discussion of the moral sense, or conscience, which Beattie claims is part of the nature of every rational being and which is designed to lead us to a virtuous life. Given this, I ask why Beattie thought himself warranted, or even needed, to dispense practical ethical advice. Answering this involves looking at Beattie's (...)
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  3. Richard Acworth (2009). The Philosophy of John Norris. British Journal for the History of Philosophy 17 (4):874-878.
  4. Richard Acworth (2006). Cursory Reflections Upon an Article Called'what is It with Damaris, Lady Masham?'. Locke Studies 6:189-197.
  5. Richard Acworth (1979). The Philosophy of John Norris of Bemerton: (1657-1712). Olms.
  6. John C. Adams (1999). James A. Herrick, The Radical Rhetoric of the English Deists: The Discourse of Skepticism, 1680–1750. [REVIEW] Argumentation 13 (1):119-121.
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  7. Jacopo Agnesina (forthcoming). Anthony Collins e il determinismo logico. Rivista di Storia Della Filosofia.
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  8. Jacopo Agnesina (2012). The Correspondence of Samuel Clarke and Anthony Collins, 1707-1708, Edited by William L. Uzgalis. Rivista di Storia Della Filosofia 3:651.
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  9. Jacopo Agnesina (2011). Anthony Collins and Logical Determinism. Rivista di Storia Della Filosofia 66 (3):409-430.
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  10. Thomas Ahnert (2008). Clergymen as Polite Philosophers. Douglas and the Conflict Between Moderates and Orthodox in the Scottish Enlightenment. Intellectual History Review 18 (3):375-383.
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  11. Thomas Ahnert (2007). The 'Science of Man'in the Moral and Political Philosophy of George Turnbull (1698–1748). Acta Philosophica Fennica 83:89 - 104.
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  12. Thomas Ahnert & Susan Manning (eds.) (2011). Character, Self and Sociability in the Scottish Enlightenment. Palgrave Macmillan.
    Machine generated contents note: -- Reid and Hume on the Possibility of Character--James A. Harris * Adam Smith's Rhetorical Art of Character--Stephen McKenna * The Moral Education of Mankind: Character and Religious Moderatism in the Sermons of Hugh Blair--Thomas Ahnert * The Not-So-Prodigal Son: James Boswell and the Scottish Enlightenment--Anthony La Vopa * Character, Sociability and Correspondence: Elizabeth Griffith and The Letters between Henry and Frances--Eve Tavor Bannet * Smellie's Dreams: Character and Consciousness in the Scottish Enlightenment--Phyllis Mack William * (...)
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  13. Henry David Aiken (1954). The Ultimacy of Rightness in Richard Price's Ethics: A Reply to Mr. Peach. Philosophy and Phenomenological Research 14 (3):386-392.
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  14. Frédérique Aït-Touati (2012). Give Me a Telescope and I Shall Move the Earth: Hooke's Attempt to Prove the Motion of the Earth From Observation. History of Science 50 (166):75-91.
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  15. Ernest Albee (1928). Clarke's Ethical Philosophy. I. Philosophical Review 37 (4):304-327.
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  16. Ernest Albee (1928). Clarke's Ethical Philosophy. II. Philosophical Review 37 (5):403-432.
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  17. Ernest Albee (1895). The Ethical System of Richard Cumberland. I. Philosophical Review 4 (3):264-290.
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  18. Ernest Albee (1895). The Ethical System of Richard Cumberland. II. Philosophical Review 4 (4):371-393.
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  19. Alfred Owen Aldridge (1972). The Waning of the Renaissance 1640-1740. Studies in the Thought and Poetry of Henry More, John Norris and Isaac Watts. [REVIEW] Journal of the History of Philosophy 10 (3):361-363.
  20. Calvert Alexander (1931). Addison's Romantic Aesthetic. Modern Schoolman 8 (2):26-28.
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  21. David Allan (2008). Eugene Heath (Ed.), Adam Ferguson: Selected Philosophical Writings, Library of Scottish Philosophy, Exeter and Charlottesville VA: Imprint Academic, 2007. Viii + 178 Pp, £14.95 Pb. ISBN 978-184540-0569. [REVIEW] Journal of Scottish Philosophy 6 (2):219-220.
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  22. Argus Vasconcelos de Almeida & Francisco de Oliveira Magalhães (2010). Robert Hooke e o problema da geração espontânea no século XVII. Scientiae Studia 8 (3):367-388.
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  23. Argus Vasconcelos de Almeida & Francisco de Oliveira Magalh�es (2010). Robert Hooke and the Problem of Spontaneous Generation in the 17th Century. Scientiae Studia 8 (3):367-388.
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  24. Peter Anstey (2004). Hartlib and Starkey Rekindled. Metascience 13 (1):112-115.
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  25. Peter R. Anstey (forthcoming). Experimental Pedagogy and the Eclipse of Robert Boyle in England. Intellectual History Review:1-17.
  26. Peter R. Anstey (2014). Philosophy of Experiment in Early Modern England: The Case of Bacon, Boyle and Hooke. Early Science and Medicine 19 (2):103-132.
  27. Peter R. Anstey & Alberto Vanzo (forthcoming). Early Modern Experimental Philosophy. In Justin Sytsma & Wesley Buckwalter (eds.), A Companion to Experimental Philosophy. Blackwell.
    In the mid-seventeenth century a movement of self-styled experimental philosophers emerged in Britain. Originating in the discipline of natural philosophy amongst Fellows of the fledgling Royal Society of London, it soon spread to medicine and by the eighteenth century had impacted moral and political philosophy and even aesthetics. Early modern experimental philosophers gave epistemic priority to observation and experiment over theorising and speculation. They decried the use of hypotheses and system-building without recourse to experiment and, in some quarters, developed a (...)
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  28. Maria Rosa Antognazza (2007). Leibniz on the Trinity and the Incarnation: Reason and Revelation in the Seventeenth Century. Yale University Press.
    Throughout his long intellectual life, Leibniz penned his reflections on Christian theology, yet this wealth of material has never been systematically gathered or studied. This book addresses an important and central aspect of these neglected materials—Leibniz’s writings on two mysteries central to Christian thought, the Trinity and the Incarnation. -/- From Antognazza’s study emerges a portrait of a thinker surprisingly receptive to traditional Christian theology and profoundly committed to defending the legitimacy of truths beyond the full grasp of human reason. (...)
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  29. Gavin W. R. Ardley (1980). The Common Sense Philosophy of James Oswald. Aberdeen University Press.
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  30. Noga Arikha (2005). Deafness, Ideas and the Language of Thought in the Late 1600s. British Journal for the History of Philosophy 13 (2):233 – 262.
  31. Robert Arp (2008). Suárez and Filmer on Freedom. Philosophical Frontiers: A Journal of Emerging Thought 3 (2).
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  32. Robert Arp (2004). An Analysis of Freedom in the Political Doctrines of Suárez and Filmer. Philosophical Inquiry 26 (1-2):53-82.
  33. Richard Arthur (2001). Leibniz and Clarke: A Study of Their Correspondence. Ezio Vailati. Mind 110 (439):874-878.
  34. Andrew Ashfield & Peter De Bolla (eds.) (1996). The Sublime: A Reader in British Eighteenth-Century Aesthetic Theory. Cambridge University Press.
    This collection of texts on the Sublime provides the historical context for the foundation and discussion of one of the most important aesthetic debates of the Enlightenment. The significance of the Sublime in the eighteenth century ranged across a number of fields - literary criticism, empirical psychology, political economy, connoisseurship, landscape design and aesthetics, painting and the fine arts, and moral philosophy - and has continued to animate aesthetic and theoretical debates to this day. However, the unavailability of many of (...)
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  35. E. J. Ashworth (1986). Peter Alexander, Ideas, Qualities and Corpuscles. Locke and Boyle on the External World Reviewed By. Philosophy in Review 6 (7):321-324.
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  36. Margaret Atherton (2005). Reading Lady Mary Shepherd. The Harvard Review of Philosophy 13 (2):73-85.
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  37. Margaret Atherton (1996). Lady Mary Shepherd's Case Against George Berkeley. British Journal for the History of Philosophy 4 (2):347 – 366.
  38. Robin Attfield (2004). Rousseau, Clarke, Butler and Critiques of Deism. British Journal for the History of Philosophy 12 (3):429 – 443.
    Rousseau’s stance on natural religion, revealed religion and their relation are outlined (section 1), and then his agreements and disagreements with Samuel Clarke (section 2). After a survey of Joseph Butler's critique of deism (section 3), Rousseau’s arguments emerge as capable of supplying a counter-critique sufficient to show that deism could claim to have survived the eighteenth-century undefeated (section 4). If the attempted refutation of theistic arguments on the parts of David Hume and of Immanuel Kant was inconclusive (section 5), (...)
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  39. Robin Attfield (1993). Clarke, Independence and Necessity. British Journal for the History of Philosophy 1 (2):67 – 82.
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  40. Robin Attfield (1977). Clarke, Collins and Compounds. Journal of the History of Philosophy 15 (1):45-54.
    Can room be found in between the matter and void of a Newtonian universe for an immaterial and immortal soul? Can followers of Locke with his agnosticism about the nature of substances claim to know that some of them are immaterial? Samuel Clarke, well versed in Locke's thought and a defender both of Newtonian science and Christian orthodoxy, believed he could do both and attempted to prove his case by means of some hard-boiled reductionism. Anthony Collins, a deist whose only (...)
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  41. Francisco J. Ayala (2003). Intelligent Design: The Original Version. Theology and Science 1 (1):9-32.
    William Paley ( Natural Theology , 1802) developed the argument-from-design. The complex structure of the human eye evinces that it was designed by an intelligent Creator. The argument is based on the irreducible complexity ("relation") of multiple interacting parts, all necessary for function. Paley adduces a wealth of biological examples leading to the same conclusion; his knowledge of the biology of his time was profound and extensive. Charles Darwin’s Origin of Species is an extended argument demonstrating that the "design" of (...)
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  42. Stefano Bacin (2011). Le "Chartae Socraticae" di Shaftesbury. Giornale Critico Della Filosofia Italiana 3:696-697.
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  43. Paul J. Bagley (1990). Deism, Masonry, and the Enlightenment. Review of Metaphysics 44 (1):151-153.
  44. John Tull Baker (1930). An Historical and Critical Examination of English Space and Time Theories From Henry More to Bishop Berkeley. Bronxville, N.Y.,Sarah Lawrence College.
  45. M. Baldi (1997). Platonism and Scholastic Philosophy in the Theory of the Intelligible World Formulated by John Norris of Bemerton. Rivista di Storia Della Filosofia 52 (3):457-494.
  46. Marialuisa Baldi (forthcoming). Platonismo e “filosofia delle scuole” nella teoria del mondo intellegibile di John Norris of Bemerton. Rivista di Storia Della Filosofia.
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  47. Marco Ballardin (2003). The Fulfilment of Prophecy of Scripture in'Boyle Lectures' by William Whiston. Rivista di Filosofia Neo-Scolastica 95 (3-4):389-419.
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  48. Ernest Barker (1939). Edmund Burke et la Révolution Française. Revue Philosophique de la France Et de l'Etranger 128 (9/12):129 - 160.
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  49. Winston H. F. Barnes (1942). Richard Price: A Neglected Eighteenth Century Moralist. Philosophy 17 (66):159 - 173.
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  50. John Barresi & Raymond Martin (2003). Self-Concern From Priestley to Hazlitt. British Journal for the History of Philosophy 11 (3):499 – 507.
    himself or a proper object of his egoistic self-concern. Hazlitt concluded that belief in personal identity must be an acquired imaginary conception and that since in reality each of us is no more related to his or her future self than to the future self of any other person none of us is 2 ‘.
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