David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
From the thirteenth through the sixteenth centuries, European philosophers were preoccupied with using their newfound access to Aristotle’s metaphysics and natural philosophy to develop an integrated account, hospitable to Christianity, of everything that was thought to exist, including God, pure finite spirits (angels), the immaterial souls of humans, the natural world of organic objects (plants, animals, and human bodies) and inorganic objects. This account included a theory of human mentality. In the sixteenth and early seventeenth centuries, first in astronomy and then, later, in physics, the tightly knit fabric of this comprehensive medieval world view began to unravel. The transition from the old to the new was gradual, but by 1687, with the publication by Isaac Newton (1642-1727) of his Principia Mathematica, the replacement was all but complete. Modern physical science had fully arrived, and it was secular. God and angels were still acknowledged. But they had been marginalized. Yet, there was a glaring omission. Theorists had yet to expand the reach of the new science to incorporate human mentality. This venture, which initially was called “moral philosophy” and came to be called “the science of human nature,” became compelling to progressive eighteenth century thinkers, just as British empiricism began to seriously challenge an entrenched Cartesian rationalism. Rationalism and Empiricism..
|Keywords||No keywords specified (fix it)|
No categories specified
(categorize this paper)
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library||
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Alberto Vanzo (2013). Kant on Empiricism and Rationalism. History of Philosophy Quarterly 30 (1):53-74.
D. H. Mellor (1995). The Facts of Causation. Routledge.
Jack Zupko (1997). What Is the Science of the Soul? A Case Study in the Evolution of Late Medieval Natural Philosophy. Synthese 110 (2):297 - 334.
Marina Paola Banchetti-Robino (2011). Ontological Tensions in Sixteenth and Seventeenth Century Chemistry: Between Mechanism and Vitalism. Foundations of Chemistry 13 (3):173-186.
Qiyong Guo (2006). An Exposition of Zhou Yi Studies in Modern Neo-Confucianism. Frontiers of Philosophy in China 1 (2):185-203.
Michael Gill (2006). The British Moralists on Human Nature and the Birth of Secular Ethics. Cambridge ;Cambridge University Press.
H. O. Mounce (1999). Hume's Naturalism. Routledge.
John Hedley Brooke & Ian Maclean (eds.) (2005). Heterodoxy in Early Modern Science and Religion. Oxford University Press.
Donald Rutherford (ed.) (2006). The Cambridge Companion to Early Modern Philosophy. Cambridge University Press.
James Rachels (2000). Naturalism. In Hugh LaFollette - (ed.), The Blackwell Guide to Ethical Theory. Blackwell Publishers.
Edward Grant (2010). The Nature of Natural Philosophy in the Late Middle Ages. Catholic University of America Press.
Stephen H. Daniel (ed.) (2005). Current Continental Theory and Modern Philosophy. Northwestern University Press.
Added to index2010-12-22
Total downloads11 ( #146,442 of 1,139,891 )
Recent downloads (6 months)2 ( #96,101 of 1,139,891 )
How can I increase my downloads?