Search results for 'Cambridge Platonism' (try it on Scholar)

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  1. By Eric B. Baum Cambridge (2004). Charles Taylor. Contemporary Philosophy in Focus. By Ruth Abbey, Editor. Cambridge: Cambridge University Press, 2004. Pp. Xi, 220. Right, Wrong and Science: The Ethical Dimensions of the Techno-Scientific Enterprise. Poznan Studies in the Philosophy of the Sciences and the Humanities, Vol. 81. By Evandro Agazzi. Edited by Craig Dilworth. Atlantic Highlands. [REVIEW] Philosophical Review 113 (2).score: 120.0
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  2. John Russell Roberts (2012). Whichcote and the Cambridge Platonists on Human Nature: An Interpretation and Defense. Oxford Studies in Early Modern Philosophy VI.score: 66.0
    Draft version of essay. ABSTRACT: Benjamin Whichcote developed a distinctive account of human nature centered on our moral psychology. He believed that this view of human nature, which forms the foundation of “Cambridge Platonism,” showed that the demands of reason and faith are not merely compatible but dynamically supportive of one another. I develop an interpretation of this oft-neglected and widely misunderstood account of human nature and defend its viability against a key objection.
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  3. Michael B. Gill (2010). From Cambridge Platonism to Scottish Sentimentalism. Journal of Scottish Philosophy 8 (1):13-31.score: 52.0
    The Cambridge Platonists were a group of religious thinkers who attended and taught at Cambridge from the 1640s until the 1660s. The four most important of them were Benjamin Whichcote, John Smith, Ralph Cudworth, and Henry More. The most prominent sentimentalist moral philosophers of the Scottish Enlightenment – Hutcheson, Hume, and Adam Smith – knew of the works of the Cambridge Platonists. But the Scottish sentimentalists typically referred to the Cambridge Platonists only briefly and in passing. (...)
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  4. C. A. Patrides (1980). The Cambridge Platonists. Cambridge University Press.score: 50.0
    This volume contains the selected discourses of four seventeenth-century philosophers, carefully chosen to illustrate the tenets characteristic of the influential movement known as Cambridge Platonism. Fundamental to their beliefs is the statement most clearly voiced by Benjamin Whichcote, their leader by common consent, that the spiritual is not opposed to the rational, nor Grace to nature. Religion is based on reason, even in the presence of 'mystery'. Free will and Grace are not mutually exclusive. The editor's comprehensive introduction (...)
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  5. John Henry (1986). A Cambridge Platonist's Materialism: Henry More and the Concept of Soul. Journal of the Warburg and Courtauld Institutes 49:172-195.score: 45.0
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  6. Wesley Erdelack (2011). Antivoluntarism and the Birth of Autonomy. Journal of Religious Ethics 39 (4):651-679.score: 45.0
    Traditionalist and radical orthodox critiques of the Enlightenment assert that the modern discourse on moral self-government constitutes a radical break with the theocentric model of morality which preceded it. Against this view, this paper argues that the conceptions of autonomy emerged from the effort to reconcile commitments within the Christian tradition. Through an analysis of the moral thought of the Cambridge Platonist Ralph Cudworth, this paper contends that distinctively Christian theological concerns concerning moral accountability to God and the character (...)
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  7. Jasper Reid (2004). Review of Robert Crocker, Henry More, 1614-1687: A Biography of the Cambridge Platonist. [REVIEW] Notre Dame Philosophical Reviews 2004 (9).score: 45.0
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  8. Benjamin Carter (2006). Cambridge Platonist Spirituality. Faith and Philosophy 23 (3):361-363.score: 45.0
  9. David Leech (2002). &Quot;plato and Deep Plotin&Quot;: Cambridge Platonism, Platonicall Triads, and More's Reflections on Nature. Dionysius 20:179-198.score: 45.0
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  10. Henry G. Van Leeuwen (1964). Henry More, the Rational Theology of a Cambridge Platonist (Review). Journal of the History of Philosophy 2 (1):100-104.score: 45.0
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  11. John Russell Roberts, Innate Ideas Without Abstract Ideas: An Essay on Berkeley's Platonism.score: 42.0
    Draft. Berkeley denied the existence of abstract ideas and any faculty of abstraction. At the same time, however, he embraced innate ideas and a faculty of pure intellect. This paper attempts to reconcile the tension between these commitments by offering an interpretation of Berkeley's Platonism.
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  12. Frederick J. Powicke (1926/2006). The Cambridge Platonists: A Study. Martino Pub..score: 42.0
    Some characteristics of the Cambridge Platonists -- Benjamin Whichcote (1609-1683) -- John Smith (1616-1652) -- Ralph Cudworth (1617-1685) -- Nathaniel Culverwel (1618?-1651) -- Henry More (1614-1687) -- Peter Sterry (d. 1672).
     
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  13. Frederick J. Powicke (1971/1970). The Cambridge Platonists. [Hamden, Conn.]Archon Books.score: 42.0
    Prologue.--Some characteristics of the Cambridge Platonists.--Benjamin Whichcote (1609-1683)--John Smith (1616-1652)--Ralph Cudworth (1617-1685)--Nathaniel Culverwel (1618?-1651)--Henry More (1614-1687)--Peter Sterry (d. 1672)--Epilogue.
     
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  14. Jonathan Barnes (1986). The Fourth Academy Harold Tarrant: Scepticism or Platonism? The Philosophy of the Fourth Academy. (Cambridge Classical Studies.) Pp. Ix+182. Cambridge University Press, 1985. £19.50. [REVIEW] The Classical Review 36 (01):75-77.score: 36.0
  15. W. Hamilton (1938). The Middle Platonism R. E. Witt: Albinus and the History of Middle Platonism. Pp. Xii + 147. (Cambridge Classical Studies, III; Also Serving as Transactions of the Cambridge Philological Society, VII.) Cambridge: University Press, 1937. Cloth, 7s. 6d. [REVIEW] The Classical Review 52 (01):17-.score: 36.0
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  16. Alexei V. Zadorojnyi (2001). Trails of Scepticism J. Opsomer: In Search of the Truth. Academic Tendencies in Middle Platonism . Pp. 332. Brussels: Verhandelingen van de Koninklijke Academie Voor Wetenschappen, Letteren En Schone Kunsten van België, 1998. Paper, Euro 35 (Approx.). ISBN: 90-6569-666-0. M. A. Wlodarczyk: Pyrrhonian Inquiry . Pp. X + 72. Cambridge: The Cambridge Philological Society, 2000. Paper. ISBN: 0-906014-24-. [REVIEW] The Classical Review 51 (02):295-.score: 36.0
  17. G. C. Field (1939). Platonism Ancient and Modern. By Paul Shorey. Pp. Vi+259. (Sather Classical Lectures, Vol. 14.) Berkeley: University of California Press (Cambridge: University Press), 1938. Cloth, Us. 6d. [REVIEW] The Classical Review 53 (5-6):217-.score: 36.0
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  18. George Zografidis (2013). Siniossoglou N. Radical Platonism in Byzantium: Illumination and Utopia in Gemistos Plethon. Cambridge: Cambridge University Press, 2011. Pp. Xvi + 454. £70. 9781107013032. [REVIEW] Journal of Hellenic Studies 133:306-307.score: 36.0
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  19. Renford Bambrough (1960). The Transmission of Platonism Pierre Courcelle, W. K. C. Guthrie, Olof Gigon, H. I. Marrou, W. Theiler, J. H. Waszink, Richard Walzer: Recherches Sur la Tradition Platonicienne. (Fondation Hardt: Entretiens Sur l'Antiquité Classique, Tome Iii.) Pp. 242. Vandœuvres, Geneva: Fondation Hardt (Cambridge: Heffer), 1958. Cloth, £2 Net. [REVIEW] The Classical Review 10 (01):29-31.score: 36.0
  20. Marianne Djuth (2012). Brian Dobell, Augustine's Intellectual Conversion: The Journey From Platonism to Christianity. Cambridge: Cambridge University Press, 2009. Pp. Xvii, 250. $86. ISBN: 9780521513395. [REVIEW] Speculum 87 (2):540-542.score: 36.0
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  21. Marie V. Williams (1912). The Vitality of Platonism and Other Essays The Vitality of Platonism and Other Essays. By James Adam, Late Fellow and and Senior Tutor of Emmanuel College, Cambridge. Edited by His Wife, Adela Marion Adam, 1 Vol. 8vo. Pp. 242. Cambridge: University Press, 1911. 7s. 6d. Net. [REVIEW] The Classical Review 26 (07):224-225.score: 36.0
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  22. M. Wright (1996). A. Baldwin, S. Hutton (Edd.): Platonism and the English Imagination. Cambridge: Cambridge University Press, 1994. The Classical Review 46 (1):147-149.score: 36.0
  23. M. R. Wright (1995). Plato I J. Moravcsik: Plato and Platonism. Plato's Conception of Appearance and Reality in Ontology, Epistemology and Ethics, and Modern Echoes. (Issues in Ancient Philosophy, 1.) Pp. X+342. Oxford, Cambridge, MA: Blackwell, 1992. Cased, £40.00. [REVIEW] The Classical Review 45 (02):282-284.score: 36.0
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  24. Ben Lazare Mijuskovic (1974). The Achilles of Rationalist Arguments: The Simplicity, Unity, and Identity of Thought and Soul From the Cambridge Platonists to Kant: A Study in the History of an Argument. Martinus Nijhoff.score: 35.0
    INTRODUCTION TO THE ARGUMENT AND ITS HISTORY PRIOR TO THE AND CENTURIES In the history of ideas, there is an argument that has been used repeatedly, ...
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  25. Eugene Munger Austin (1935). The Ethics of the Cambridge Platonists. Philadelphia.score: 35.0
     
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  26. John John De Boer (1931). The Theory of Knowledge of the Cambridge Platonists. Madras, Methodist Publishing House.score: 35.0
     
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  27. Geoffrey Philip Henry Pawson (1930). The Cambridge Platonists and Their Place in Religious Thought. London, Society for Promoting Christian Knowledge.score: 35.0
     
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  28. Robert L. Armstrong (1969). Cambridge Platonists and Locke on Innate Ideas. Journal of the History of Ideas 30:191-205.score: 34.0
    The cambridge platonists exemplify the fear that newtonian natural philosophy subverts the status of traditional moral and religious beliefs, Which are strongly supported by the innate idea doctrine since it justifies them independently of the senses and the material universe. Isaac barrow, Friend and teacher of newton, Also employs the doctrine approbatively to support his metaphysics as a science of basic principles that constitute the foundation of natural science. Locke's rejection of the doctrine is analyzed and it is suggested (...)
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  29. Douglas Hedley (2012). Forms of Reflection, Imagination, and the Love of Wisdom. Metaphilosophy 43 (1-2):112-124.score: 30.0
    This article reflects upon the relationship between philosophy and theology. It further considers the persisting relevance of the specifically Hellenic inheritance of philosophy as contemplation and the Delphic exhortation, “Know thyself!” It concludes with reflections upon the role of imagination in relation to the philosophical idea of God as the supreme and transcendent causal principle of the physical cosmos.
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  30. Jennifer A. Herdt (2001). The Rise of Sympathy and the Question of Divine Suffering. Journal of Religious Ethics 29 (3):367 - 399.score: 29.0
    Seventeenth-century Cambridge Platonist Ralph Cudworth, writing just at the time when the concept of sympathy was moving from the realm of magic to that of ethics, argued that God must be understood as having a vital sympathy with suffering human beings. Yet while Cudworth invoked sympathy in an attempt to capture God's intimate relation with creation, in fact, it served as a principle of mediation that tended either to collapse God into the world or to distance God from the (...)
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  31. Ruth Ap Roberts (forthcoming). Arnold and Cambridge Platonists. Clio.score: 28.0
    Matthew arnold maintains in the nineteenth century the renaissance school of the cambridge platonists. for them, reason and religion are by no means at odds: reason is in fact "the candle of the lord." for matthew arnold in "literature and dogma", christianity will prevail only by being shorn of its supernaturalist elements and set on its true rational ground. ernst cassirer has shown how the cambridge platonists bridge the gap between the italian renaissance and the german humanists of (...)
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  32. Mario Micheletti (2011). I Platonici di Cambridge: Il Pensiero Etico E Religioso. Morcelliana.score: 23.0
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  33. Luisa Simonutti (ed.) (2007). Forme Del Neoplatonismo: Dall'eredità Ficiniana Ai Platonici di Cambridge: Atti Del Convegno, Firenze, 25-27 Ottobre 2001. [REVIEW] L.S. Olschki.score: 23.0
  34. Douglas Hedley & Sarah Hutton (eds.) (2008). Platonism and the Origins of Modernity: The Platonic Tradition and the Rise of Modern Philosophy. Springer.score: 22.0
    International Archives of the History of Ideas Archives internationales d'histoire des idées, Vol. 196. -/- Introduction, S. Hutton; Nicholas of Cusa (1401-64): Platonism at the Dawn of Modernity, D. Moran; At Variance: Marsilio Ficino Platonism And Heresy, M.J.B. Allen; Going Naked into the Shrine:Herbert, Plotinus and the Consructive Metaphor, S.R.L.Clark; Commenius, Light Metaphysics and Educational Reform, J. Rohls (Translated by A. Wörn and D. Leech); Robert Fludd’s Kabbalistic Cosmos, W. Schmidt-Biggeman; Reconciling Theory and Fact:The Problem of ‘Other Faiths’ (...)
     
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  35. Paul Redding, Mind of God, Point of View of Man, or Spirit of the World? Platonism and Organicism in the Thought of Kant and Hegel.score: 21.0
    In his account of Plato’s ideas in the first book of the “Transcendental Dialectic”, “On the concepts of pure reason”, Kant, in describing how for Plato ideas were “archetypes of things themselves”, adds that these ideas “flowed from the highest reason, through which human reason partakes in them”.1 Later, in the section of the Transcendental Dialectic treating the “ideals of pure reason”, he again attributes to Plato the notion of a “divine mind” within which the “ideas” exist. An “ideal”, Kant (...)
     
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  36. Richard W. F. Kroll, Richard Ashcraft & Perez Zagorin (eds.) (1992). Philosophy, Science, and Religion in England, 1640-1700. Cambridge University Press.score: 21.0
    This collection of essays looks at the distinctively English intellectual, social and political phenomenon of Latitudinarianism, which emerged during the Civil War and Interregnum and came into its own after the Restoration, becoming a virtual orthodoxy after 1688. Dividing into two parts, it first examines the importance of the Cambridge Platonists, who sought to embrace the newest philosophical and scientific movements within Church of England orthodoxy, and then moves into the later seventeenth century, from the Restoration onwards, culminating in (...)
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  37. Sterling P. Lamprecht (1926). Innate Ideas in the Cambridge Platonists. Philosophical Review 35 (6):553-573.score: 21.0
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  38. J. H. Muirhead (1927). The Cambridge Platonists (I). Mind 36 (142):158-178.score: 21.0
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  39. J. H. Muirhead (1927). The Cambridge Platonists (II). Mind 36 (143):326-341.score: 21.0
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  40. S. F. (1999). G. A. J. Rogers, J. M. Vienne and Y. C. Zarka (Eds.) The Cambridge Platonists in Philosophical Context: Politics, Metaphysics and Religion. (International Archives of the History of Ideas). (Dordrecht: Kluwer Academic Publishers, 1997). Pp. XIV+249. NLG 250.00, £89.00 Hbk. [REVIEW] Religious Studies 35 (1):113-116.score: 21.0
  41. Marjorie Nicolson (1930). George Keith and the Cambridge Platonists. Philosophical Review 39 (1):36-55.score: 21.0
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  42. Gerald R. Cragg (ed.) (1968/1985). The Cambridge Platonists. University Press of America.score: 21.0
     
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  43. Joel I. Friedman (2005). Modal Platonism: An Easy Way to Avoid Ontological Commitment to Abstract Entities. [REVIEW] Journal of Philosophical Logic 34 (3):227 - 273.score: 18.0
    Modal Platonism utilizes "weak" logical possibility, such that it is logically possible there are abstract entities, and logically possible there are none. Modal Platonism also utilizes a non-indexical actuality operator. Modal Platonism is the EASY WAY, neither reductionist nor eliminativist, but embracing the Platonistic language of abstract entities while eliminating ontological commitment to them. Statement of Modal Platonism. Any consistent statement B ontologically committed to abstract entities may be replaced by an empirically equivalent modalization, MOD(B), not (...)
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  44. Øystein Linnebo (2009). Platonism in the Philosophy of Mathematics. In Edward N. Zalta (ed.), The Stanford Encyclopedia of Philosophy.score: 18.0
    Platonism about mathematics (or mathematical platonism) is the metaphysical view that there are abstract mathematical objects whose existence is independent of us and our language, thought, and practices. In this survey article, the view is clarified and distinguished from some related views, and arguments for and against the view are discussed.
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  45. Mark Balaguer (1995). A Platonist Epistemology. Synthese 103 (3):303 - 325.score: 18.0
    A response is given here to Benacerraf's 1973 argument that mathematical platonism is incompatible with a naturalistic epistemology. Unlike almost all previous platonist responses to Benacerraf, the response given here is positive rather than negative; that is, rather than trying to find a problem with Benacerraf's argument, I accept his challenge and meet it head on by constructing an epistemology of abstract (i.e., aspatial and atemporal) mathematical objects. Thus, I show that spatio-temporal creatures like ourselves can attain knowledge about (...)
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  46. Chris Daly & Simon Langford (2011). Two Anti-Platonist Strategies. Mind 119 (476):1107-1116.score: 18.0
    This paper considers two strategies for undermining indispensability arguments for mathematical Platonism. We defend one strategy (the Trivial Strategy) against a criticism by Joseph Melia. In particular, we argue that the key example Melia uses against the Trivial Strategy fails. We then criticize Melia’s chosen strategy (the Weaseling Strategy.) The Weaseling Strategy attempts to show that it is not always inconsistent or irrational knowingly to assert p and deny an implication of p . We argue that Melia’s case for (...)
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  47. Edward Slowik (2013). Newton's Neo-Platonic Ontology of Space. Foundations of Science 18 (3):419-448.score: 18.0
    This paper investigates Newton’s ontology of space in order to determine its commitment, if any, to both Cambridge neo-Platonism, which posits an incorporeal basis for space, and substantivalism, which regards space as a form of substance or entity. A non-substantivalist interpretation of Newton’s theory has been famously championed by Howard Stein and Robert DiSalle, among others, while both Stein and the early work of J. E. McGuire have downplayed the influence of Cambridge neo-Platonism on various aspects (...)
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  48. Srećko Kovač (1999). Quine's Platonism and Antiplatonism. Synthesis Philosophica 14 (1999):45-52.score: 18.0
    Quine rejects intensional Platonism and, with it, also rejects attributes (properties) as designations of predicates. He pragmatically accepts extensional Platonism, but conceives of classes as merely auxiliary entities needed to express some laws of set theory. At the elementary logical level, Quine develops an “ontologically innocent” logic of predicates. What in standard quantification theory is the work of variables is in the logic of predicates the work of a few functors that operate on predicates themselves: variables are eliminated. (...)
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  49. Colin Cheyne & Charles R. Pigden (1996). Pythagorean Powers or a Challenge to Platonism. Australasian Journal of Philosophy 74 (4):639 – 645.score: 18.0
    The Quine/Putnam indispensability argument is regarded by many as the chief argument for the existence of platonic objects. We argue that this argument cannot establish what its proponents intend. The form of our argument is simple. Suppose indispensability to science is the only good reason for believing in the existence of platonic objects. Either the dispensability of mathematical objects to science can be demonstrated and, hence, there is no good reason for believing in the existence of platonic objects, or their (...)
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  50. Gilbert B. Côté (2013). Mathematical Platonism and the Nature of Infinity. Open Journal of Philosophy 3 (3):372-375.score: 18.0
    An analysis of the counter-intuitive properties of infinity as understood differently in mathematics, classical physics and quantum physics allows the consideration of various paradoxes under a new light (e.g. Zeno’s dichotomy, Torricelli’s trumpet, and the weirdness of quantum physics). It provides strong support for the reality of abstractness and mathematical Platonism, and a plausible reason why there is something rather than nothing in the concrete universe. The conclusions are far reaching for science and philosophy.
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