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  1. Jean-Sébastien Bolduc (2013). La théorie des instincts d’Hermann Samuel Reimarus. Dix-Huitieme Siecle 45:585-603.
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  2. Marion John Bradshaw (1941/1969). Philosophical Foundations of Faith. New York, Ams Press.
  3. Desmonde Clarke Catherine Wilson (ed.) (forthcoming). Oxford Handbook of Early Modern Philosophy. Oxford University Press.
  4. Charles A. Corr (1971). Seventeenth-Century Metaphysics: An Examination of Some Main Concepts and Theories. Journal of the History of Philosophy 9 (3):383-385.
  5. Stephen H. Daniel (2010). Edwards' Occasionalism. In Don Schweitzer (ed.), Jonathan Edwards as Contemporary. Peter Lang. 1-14.
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  6. Stephen H. Daniel (2007). Edwards as Philosopher. In Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards. Cambridge University Press. 162-80.
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  7. Stewart Duncan & Antonia LoLordo (eds.) (2013). Debates in Modern Philosophy: Essential Readings and Contemporary Responses. Routledge.
    Debates in Modern Philosophy: Essential Readings and Contemporary Responses provides an in-depth, engaging introduction to important issues in modern philosophy. It presents 13 key interpretive debates to students, and ranges in coverage from Descartes' Meditations to Kant's Critique of Pure Reason. -/- Debates include: -/- Did Descartes have a developed and consistent view about how the mind interacts with the body? Was Leibniz an idealist, or did he believe in corporeal substances? What is Locke's theory of personal identity? Could there (...)
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  8. Knud Haakonssen (ed.) (2006). The Cambridge History of Eighteenth-Century Philosophy. Cambridge University Press.
    More than thirty eminent scholars from nine different countries have contributed to The Cambridge History of Eighteenth-Century Philosophy - the most comprehensive and up-to-date history of the subject available in English. For the eighteenth century the dominant concept in philosophy was human nature and so it is around this concept that the work is centered. This allows the contributors to offer both detailed explorations of the epistemological, metaphysical and ethical themes that continue to stand at the forefront of philosophy, and (...)
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  9. Susan James (1997). Passion and Action: The Emotions in Seventeenth-Century Philosophy. Oxford University Press.
    Passion and Action is an exploration of the role of the passions in seventeenth-century thought. Susan James offers fresh readings of a broad range of thinkers, including such canonical figures as Hobbes, Descartes, Malebranche, Spinoza, Pascal, and Locke, and shows that a full understanding of their philosophies must take account of their interpretations of our affective life. This ground-breaking study throws new light upon the shaping of our ideas about the mind, knowledge, and action, and provides a historical context for (...)
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  10. Anthony Kenny (2008). The Rise of Modern Philosophy: A New History of Western Philosophy, Volume 3. OUP Oxford.
    Sir Anthony Kenny's engaging new history of Western philosophy now advances into the modern era. The Rise of Modern Philosophy is the fascinating story of the emergence, from the early sixteenth to the early nineteenth century, of great ideas and intellectual systems that shaped modern thought. Kenny introduces us to some of the world's most original and influential thinkers, and shows us the way to an understanding of their famous works. The thinkers we meet include René Descartes, traditionally seen as (...)
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  11. Hylarie Kochiras (2012). Spiritual Presence and Dimensional Space Beyond the Cosmos. Intellectual History Review 22 (1):41-68.
    This paper examines connections between concepts of space and extension on the one hand and immaterial spirits on the other, specifically the immanentist concept of spirits as present in rerum natura. Those holding an immanentist concept, such as Thomas Aquinas, typically understood spirits non-dimensionally as present by essence and power; and that concept was historically linked to holenmerism, the doctrine that the spirit is whole in every part. Yet as Aristotelian ideas about extension were challenged and an actual, infinite, dimensional (...)
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  12. Darius Koriako (1999). Crusius über die Unmöglichkeit einer Letztbegründung der Logik. Studia Leibnitiana 31:99-108.
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  13. W. Leydevonn (1960). A History of Philosophy. Vol. IV: Descartes to Leibniz. By Frederick Copleston S.J. (London: Burns Oates and Washbourne. 1960. Pp. Xi + 370. Price 30s.). [REVIEW] Philosophy 35 (133):171-.
  14. W. Leydevonn (1960). A History of Philosophy. Vol. IV: Descartes to Leibniz. By Frederick Copleston S.J. (London: Burns Oates and Washbourne. 1960. Pp. Xi + 370. Price 30s.). [REVIEW] Philosophy 35 (133):171-.
  15. Barbara L. Marshall (1994). Engendering Modernity: Feminism, Social Theory, and Social Change. Northeastern University Press.
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  16. Aloysius Martinich, Fritz Allhoff & Anand Vaidya (eds.) (2007). Early Modern Philosophy: Essential Readings with Commentary. Blackwell Pub..
    Part of the Blackwell Readings in the History of Philosophy series, this survey of early modern philosophy focuses on the key texts and philosophers of the period whose beliefs changed the course of western thought. Assembles the key texts from the most significant and influential philosophers of the early modern era to provide a thorough introduction to the period. Features the writings of the major philosophical, scientific, and political thinkers of the time, including Descartes, Hobbes, Leibniz and Spinoza. Focuses on (...)
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  17. Walter R. Ott (2009). Causation and Laws of Nature in Early Modern Philosophy. Oxford University Press.
    Arguing for controversial readings of many of the canonical figures, the book also focuses on lesser-known writers such as Pierre-Sylvain Regis, Nicolas ...
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  18. G. H. R. Parkinson (ed.) (1993). The Renaissance and Seventeenth-Century Rationalism. Routledge.
    The Routledge History of Philosophy, Volume 4 covers a period of three hundred and fifty years, from the middle of the fourteenth century to the early years of the eighteenth century and the birth of modern philosophy. The focus of this volume is on Renaissance philosophy and seventeenth-century rationalism, particularly that of Descartes, Spinoza, and Leibniz. Science was ascendant during the Renaissance and beyond, and the Copernican revolution represented the philosophical climax of the middle ages. This volume is unique in (...)
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  19. Daniel N. Robinson (2003). Jefferson and Adams on the Mind-Body Problem. History of Psychology 6:227-238.
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  20. David Roden, The Enlightenment Habit: Is It for Everyone? British Council Belief in Dialogue Web Hub.
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  21. Marleen Rozemond (2009). Can Matter Think? The Mind-Body Problem in the Clarke-Collins Correspondence. In Jon Miller (ed.), Topics in Early Modern Philosophy of Mind. Springer.
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think. Samuel Clarke defends the immateriality of the human soul against Anthony Collins’ materialism. Clarke argues that consciousness must belong to an indivisible entity, and matter is divisible. Collins contends that consciousness could belong to a composite subject by emerging from material qualities that belong to its parts. While many early modern thinkers assumed that this is not possible, (...)
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  22. J. B. Schneewind (2010). Essays on the History of Moral Philosophy. Oxford University Press.
    Theory. Moral knowledge and moral principles -- Victorian Matters. First principles and common-sense morality in Sidgwick's ethics ; Moral problems and moral philosophy in the Victorian Period -- On the historiography of moral philosophy. Moral crisis and the history of ethics ; Modern moral philosophy : from beginning to end? : No discipline, no history : the case of moral philosophy ; Teaching the history of moral philosophy -- Seventeenth- and eighteenth-century moral philosophy. The divine corporation and the history of (...)
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  23. Vadim V. Vasilyev, Publisher's Preface to 'Beobachtungen Über den Geist des Menschen Und Dessen Verhältniß Zur Welt', by Christlieb Feldstrauch.
    In this publisher's preface to 'Beobachtungen über den Geist des Menschen und dessen Verhältniß zur Welt' - outstanding, but, despite its merits, so far almost totally unknown philosophical treatise of the late Enlightenment, published in 1790 under a pseudonym 'Andrei Peredumin Koliwanow', I show that the real author of this book was an educator Christlieb Feldstrauch (1734 - 1799).
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  24. Richard A. Watson (1998). Review: Yolton, Perception and Reality. [REVIEW] Dialogue 37 (03):584-.
  25. Charles T. Wolfe, Teleomechanism Redux? The Conceptual Hybridity of Living Machines in Early Modern Natural Philosophy.
    We have been accustomed at least since Kant and mainstream history of philosophy to distinguish between the ‘mechanical’ and the ‘teleological’; between a fully mechanistic, quantitative science of Nature exemplified by Newton (or Galileo, or Descartes) and a teleological, qualitative approach to living beings ultimately expressed in the concept of ‘organism’ – a purposive entity, or at least an entity possessed of functions. The beauty of this distinction is that it seems to make intuitive sense and to map onto historical (...)
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  26. John W. Yolton (1982). From Descartes to Hume. Philosophical Books 23 (3):155-157.
Hugo Grotius
  1. Marcelo de Araujo (2011). Hugo Grotius, ceticismo moral e o uso de argumentos in utramque partem. Veritas 56 (3).
    The use of equally compelling arguments both for and against the truth of a proposition were known in the Renaissance as arguments in utramque partem. Early modern sceptics used arguments in utramque partem in order to show that one cannot ground morality on safe grounds, for the arguments which are presented in favor of the idea of justice could be neutralized by equally compelling arguments against the idea of justice. In this paper, I argue that Hugo Grotius tried to refute (...)
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  2. Carlos Ary dos Santos (1985). Les Secrets d'Un Portrait. Grotiana 6 (1):21-24.
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  3. Marco Barducci (2013). The Anglo-Dutch Context for the Writing and Reception of Hugo Grotius's De Imperio Summarum Potestatum Circa Sacra, 1617-1659. Grotiana 34 (1):138-161.
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  4. Marco Barducci (2012). Political and Ecclesiological Contexts for the Early English Translations of Grotiuss De Veritate (1632-1686). [REVIEW] Grotiana 33 (1):70-87.
    Grotius’s attempt to find a compromise both between reason and revelation, and between free will and predestination, his philological approach to the reading of Scripture, his refusal to engage in doctrinal disputes, and his insistence on ethics as the core of Christian teaching, were increasingly important in shaping a powerful strand of thinking about the Anglican church from the Great Tew circle to post-Restoration latitudinarianism. The references to Grotius’s apologetic work which appeared in moderate Anglican writing should be understood by (...)
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  5. Marco Barducci (2011). Hugo Grotius and the English Republic: The Writings of Anthony Ascham, 1648-1650. Grotiana 32 (1):40-63.
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  6. Michael Becker (2013). The Reception of Ordinum Pietas in the Palatinate. Grotiana 34 (1):62-90.
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  7. David J. Bederman (1995). Reception of the Classical Tradition in International Law: Grotius' De Jure Belli Ac Pacis. Grotiana 16 (1):3-34.
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  8. Silke-Petra Bergjan (2007). The Patristic Context in Early Grotius. Grotiana 26 (1):127-146.
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  9. L. F. M. Besselink (1990). Abstracts of Articles Which Appeared in Grotiana, New Series (1980-1989). Grotiana 11 (1):55-65.
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  10. Leonard Besselink (1988). The Impious Hypothesis Revisited. Grotiana 9 (1):3-63.
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  11. Leonard Besselink (1986). The Place of De Republica Emendanda in Grotius' Works. Grotiana 7 (1):93-98.
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  12. Leonard F. M. Besselink (2001). Cynicism, Scepticism and Stoicism: A Stoic Distinction in Grotids' Concept of Law. Grotiana 22 (1):177-195.
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  13. Leonard F. M. Besselink (1998). Bibliography 1997-1998. Grotiana 19 (1):85-102.
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  14. Leonard F. M. Besselink (1995). Bibliography 1995–1996. Grotiana 16 (1):129-137.
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  15. Leonard F. M. Besselink (1993). Bibliography 1991–1994. Grotiana 14 (1):63-114.
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  16. Leonard Bessellnk (1987). Crime Doesn't Pay - Or Should It? Grotiana 8 (1):91-98.
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  17. Jan Bloemendal (1998). NELLEN, H.J.M. and C.M. RIDDERIKHOFF (eds.), De briefwisseling van Hugo Grotius Vijftiende deel januari-septernber 1644, (Instituut voor Nederlandse Geschiedenis, Den Haag, 1996), RGP 238, pp. XLIV + 852), ISBN 90-5216-089-9. [REVIEW] Grotiana 19 (1):83-84.
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  18. F. F. Blok & K. Van der Horst (1980). From the Correspondence of a Melancholic. Grotiana 1 (1):155-155.
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  19. Hans W. Blom (2007). Introduction. Grotiana 26 (1):1-15.
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  20. Hans W. Blom & Harm-Jan van Dam (2013). Introduction Dossier: Ordinum Pietas (1613), its Context and Seventeenth-Century Reception. Grotiana 34 (1):7-10.
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  21. Hans Blom & Laurens Winkel (2001). Grotius and the Stoa: Introduction. Grotiana 22 (1):3-20.
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  22. Peter Borschberg (2007). Grotius, Maritime Intra-Asian Trade and the Portuguese Estado da Índia: Problems, Perspectives and Insights From De Iure Praedae. Grotiana 26 (1):31-60.
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  23. D. Boucher (2012). The Just War Tradition and its Modern Legacy: Jus Ad Bellum and Jus in Bello. European Journal of Political Theory 11 (2):92-111.
    The relationship between jus ad bellum and jus in bello has been characterized differently throughout European history. There have been three main positions exemplified by Hugo Grotius, Samuel von Pufendorf and Emer de Vattel. They are, first, both the cause and the conduct of warfare must be just; second, the cause must be just, but the conduct of the war is unconstrained in order to achieve the goal of peace; and, third, we must assume justice on both sides, and concentrate (...)
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  24. Adda B. Bozeman (1980). On the Relevance of Hugo Grotius and De Jure Belli A C Pacis for Our Times. Grotiana 1 (1):65-124.
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