About this topic
Summary Works by and about the seventeenth century Cambridge Platonists, including, Benjamin Whichcote, Henry More, Ralph Cudworth, John Smith, Peter Sterry, Nathaniel Culverwell, John Norris, Joseph Glanville, Anthony Ashley Cooper (Third Earl of Shaftesbury), and Anne Conway. 
Key works Cudworth 1678Cudworth 1731, More 1662
Introductions Hutton 2001, Henry 2008Cragg 1968Patrides 1970
Related categories

505 found
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  1. PASSMORE, J. A. - Ralph Cudworth: An Interpretation. [REVIEW]R. I. Aaron - 1953 - Mind 62:283.
  2. The Philosophy of John Norris.Richard Acworth - 2009 - British Journal for the History of Philosophy 17 (4):874-878.
  3. The Philosophy of John Norris of Bemerton: (1657-1712).Richard Acworth - 1979 - G. Olms.
  4. Quelques remarques sur l’Epistola ad V.C. de Henry More.Igor Agostini - 2014 - Les Etudes Philosophiques 108 (1):7.
  5. Henry More E L'Olenmerismo.Igor Agostini - 2006 - Nouvelles de la République des Lettres 2:7-23.
  6. Platonisms: Ancient, Modern, and Postmodern (Review).Sara Ahbel-Rappe - 2010 - Journal of the History of Philosophy 48 (1):pp. 93-94.
    This far-ranging collection of essays represents a conference of the same name held at Emory University in conjunction with a meeting of the “Rethinking Plato’s Parmenides” seminar sponsored by the Society of Biblical Literature.In embracing authors as diverse as Plato himself, Epictetus, Ralph Cudworth, Yeats, and Levinas, to name a few of the Platonists identified herein, the volume clearly and deliberately stretches the meaning of this rubric to its outer limits. This review will reprise some of the articles from each (...)
  7. The Passions and Self-Esteem in Mary Astell's Early Feminist Prose.Kathleen Ann Ahearn - unknown
    This dissertation examines the influence of Cambridge Platonism and materialist philosophy on Mary Astell's early feminism. More specifically, I argue that Astell co-opts Descartes's theory of regulating the passions in his final publication, The Passions of the Soul, to articulate a comprehensive, Enlightenment and body friendly theory of feminine self-esteem that renders her feminism modern. My analysis of Astell's theory of feminine self-esteem follows both textual and contextual cues, thus allowing for a reorientation of her early feminism vis-a-vis contemporary feminist (...)
  8. The Philosophy of Cudworth.Ernest Albee - 1924 - Philosophical Review 33 (3):245-272.
  9. John Hoyles, "The Waning of the Renaissance 1640-1740. Studies in the Thought and Poetry of Henry More, John Norris and Isaac Watts". [REVIEW]A. Owen Aldridge - 1972 - Journal of the History of Philosophy 10 (3):361.
  10. The Waning of the Renaissance 1640-1740. Studies in the Thought and Poetry of Henry More, John Norris and Isaac Watts. [REVIEW]Alfred Owen Aldridge - 1972 - Journal of the History of Philosophy 10 (3):361-363.
  11. Cudworth on Mind, Body, and Plastic Nature.Keith Allen - 2013 - Philosophy Compass 8 (4):337-347.
    Ralph Cudworth (1617–1688) is a member of the group of philosophers and theologians commonly called ‘the Cambridge Platonists’. Although not part of the canon of great early modern philosophers, Cudworth’s work is of more than merely passing interest. Cudworth was an influential philosopher in the early modern period both for his criticisms of contemporaries like Hobbes, Descartes, and Spinoza, and for his own distinctive philosophical views. This entry focusses on Cudworth’s views on mind and body, considering both his criticisms of (...)
  12. Henry More and the Apocalypse.Philip C. Almond - 1993 - Journal of the History of Ideas 54 (2):189-200.
  13. The Journey of the Soul in Seventeenth Century English Platonism.Philip C. Almond - 1991 - History of European Ideas 13 (6):775-791.
  14. Science in Defense of Liberal Religion: A Study of Henry More's Attempt to Link Seventeenth Century Religion with Science.Paul Russell Anderson - 1934 - Journal of Philosophy 31 (3):82-83.
  15. Partes extra partes. Étendue et impénétrabilité dans la correspondance entre Descartes et More.Jean-Pascal Anfray - 2014 - Les Etudes Philosophiques 108 (1):37.
    The relation between extension and impenetrability is a major issue in the Descartes-More correspondence, which implies an analysis of the concept of extension. The mereological structure partes extra partes is a crucial element here. Both philosophers hold two opposed views of this mereological structure. I try to show that these two views can be traced back to scholastic discussions on quantity’s relation to extension. This background provides a vantage point, which enables to propose a new construal of the argumentative exchange (...)
  16. Arnold and Cambridge Platonists.Ruth Ap Roberts - forthcoming - Clio.
    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 the "goethezeit", (...)
  17. The Cambridge Platonists.A. W. Argyle - 1954 - Hibbert Journal 53:255.
  18. Cambridge Platonists and Locke on Innate Ideas.Robert L. Armstrong - 1969 - Journal of the History of Ideas 30 (2):191-205.
    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 that (...)
  19. Cambridge Platonists and Locke on Innate Ideas.Robert L. Armstrong - 1969 - Journal of the History of Ideas 30 (2):187.
  20. Anne Conway, "the Principles of the Most Ancient and Modern Philosophy", Edited and with an Introduction by Peter Loptson. [REVIEW]E. J. Ashworth - 1986 - Dialogue 25 (4):821.
  21. The Principles of the Most Ancient and Modern Philosophy Anne Conway Edited and with an Introduction by Peter Loptson International Archives of the History of Ideas, Vol. 101 The Hague: Martinus Nijhoff, 1982. Pp. 252. [REVIEW]E. J. Ashworth - 1986 - Dialogue 25 (04):821-.
  22. The Ethics of the Cambridge Platonists.Eugene Munger Austin - 1935 - Philadelphia.
  23. Rationalism, Platonism, and God.Michael Ayers (ed.) - 2007 - Published for the British Academy by Oxford University Press.
    Rationalism, Platonism and God comprises three main papers on Descartes, Spinoza and Leibniz, with extensive responses. It provides a significant contribution to the exploration of the common ground of the great early-modern Rationalist theories, and an examination of the ways in which the mainstream Platonic tradition permeates these theories. -/- John Cottingham identifies characteristically Platonic themes in Descartes's cosmology and metaphysics, finding them associated with two distinct, even opposed attitudes to nature and the human condition, one ancient and 'contemplative', the (...)
  24. M. MICHELETTI, " Animal capax religionis ". Da Benjamin Whichcote a Shaftesbury. [REVIEW]A. Babolin - 1984 - Rivista di Filosofia Neo-Scolastica 76:660.
  25. Science and Religious Belief Among the Cambridge Platonists.A. Babolin - 1983 - Rivista di Filosofia Neo-Scolastica 75 (1):76-86.
  26. Dai platonici di Cambridge a Joseph Butler. Ricerche sul pensiero religioso inglese nei secoli XVII e XVIII.Albino Babolin - 1994 - Rivista di Filosofia Neo-Scolastica 86 (3):591.
  27. An Historical and Critical Examination of English Space and Time Theories From Henry More to Bishop Berkeley.J. Baker - 1933 - Philosophical Review 42:90.
  28. Henry More and Kant: A Note to the Second Argument on Space in the Transcendental Aesthetic.John Tull Baker - 1937 - Philosophical Review 46 (3):298-306.
  29. An Historical and Critical Examination of English Space and Time Theories From Henry More to Bishop Berkeley.John Tull Baker - 1930 - Bronxville, N.Y., Sarah Lawrence College.
  30. Platonism and Scholastic Philosophy in the Theory of the Intelligible World Formulated by John Norris of Bemerton.M. Baldi - 1997 - Rivista di Storia Della Filosofia 52 (3):457-494.
  31. Platonismo e “filosofia delle scuole” nella teoria del mondo intellegibile di John Norris of Bemerton.Marialuisa Baldi - 1997 - Rivista di Storia Della Filosofia 3.
  32. Platonism and the English Imagination.Anna P. Baldwin & Sarah Hutton - 1994
  33. Platonism and Cartesianism in the Philosophy of Ralph Cudworth.Bernard H. Baumrin - 1967 - Journal of the History of Philosophy 5 (1):91-94.
  34. Lydia Gysi, "Platonism and Cartesianism in the Philosophy of Ralph Cudworth". [REVIEW]Bernard H. Baumrin - 1967 - Journal of the History of Philosophy 5 (1):91.
  35. CHAPTER 4. Cambridge Platonism.Frederick C. Beiser - 1996 - In The Sovereignty of Reason: The Defense of Rationality in the Early English Enlightenment. Princeton University Press. pp. 134-183.
  36. The Sovereignty of Reason: The Defense of Rationality in the Early English Enlightenment.Frederick C. Beiser - 1996 - Princeton University Press.
    The Sovereignty of Reason is a survey of the rule of faith controversy in seventeenth-century England. It examines the arguments by which reason eventually became the sovereign standard of truth in religion and politics, and how it triumphed over its rivals: Scripture, inspiration, and apostolic tradition. Frederick Beiser argues that the main threat to the authority of reason in seventeenth-century England came not only from dissident groups but chiefly from the Protestant theology of the Church of England. The triumph of (...)
  37. Amor Dei in the Sixteenth and Seventeenth Centuries.David C. Bellusci (ed.) - 2013 - Editions Rodopi.
    Amor Dei, “love of God” raises three questions: How do we know God is love? How do we experience love of God? How free are we to love God? This book presents three kinds of love, worldly, spiritual, and divine to understand God’s love. The work begins with Augustine’s Confessions highlighting his Manichean and Neoplatonic periods before his conversion to Christianity. Augustine’s confrontation with Pelagius anticipates the unresolved disputes concerning God’s love and free will. In the sixteenth-century the Italian humanist, (...)
  38. Hyle y psyche en la Psychozoia de Henry More.L. Benítez - 2003 - Revista Latinoamericana de Filosofia 29 (2):173-184.
  39. Le Principe de Vie Chez Descartes.Annie Bitbol-hespériès - 1990 - Vrin.
    L’étude historique du principe de vie dans l’œuvre de Descartes et dans celle de ses prédécesseurs souligne notamment l’enjeu de la scission cartésienne entre l’âme et les phénomènes biologiques. Elle permet de comprendre, dans sa nouveauté radicale, la notion de principe de vie chez Descartes, qui associe la découverte récente de la circulation du sang par W. Harvey, à une explication mécanique de la chaleur du cœur.Du traité de L’Homme aux Passions de l’âme, Descartes identifie en effet la notion de (...)
  40. Neo-Platonic Modes of Concordism Versus Definitions of Difference: Simplicius, Augustinus Steuco and Ralph Cudworth Versus Marco Antonio Zimara and Benedictus Pererius.Constance Blackwell - 2011 - In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill. pp. 198--317.
  41. Fortunio Liceti on Mind, Light, and Immaterial Extension.Andreas Blank - 2013 - Perspectives on Science 21 (3):358-378.
    In the history of seventeenth-century philosophy, the distinction between material and immaterial extension is closely associated with the Cambridge Platonist Henry More (1614–1687). The aspect of More’s conception of immaterial extension that proved most influential is his theory of absolute divine space. Very plausibly, the Newtonian conception of space owes a great deal to More’s views on space. More’s views on space in turn were closely linked to his views on the nature of individual spirits—the souls of brutes and humans, (...)
  42. Henry More on Spirits, Light, and Immaterial Extension.Andreas Blank - 2013 - British Journal for the History of Philosophy 21 (5):857 - 878.
    According to the Cambridge Platonist Henry More, individual ?spirits? ? the souls of humans and non-human animals ? are extended but cannot be physically divided. His contemporaries and recent commentators have charged that More has never given an explication of the grounds on which the indivisibility of spirits is based. In this article, I suggest that exploring the usage that More makes of the analogy between spirits and light could go some way towards providing such an explication. More compares the (...)
  43. Daniel P. Walker: Il concetto di spirito o anima in Henry More e Ralph Cudworth. Istituto Italiano per gli Studi Filosofici, Lezioni della Scuola di Studi Superiori in Napoli 5. Napoli 1986. 98 Seiten. [REVIEW]Paul Blum - 1987 - Berichte Zur Wissenschaftsgeschichte 10 (3):189-190.
  44. Henry More's Space and the Spirit of Nature.Michael Boylan - 1980 - Journal of the History of Philosophy 18 (4):395-405.
  45. "Un grand espace pour la liberté?": le dilemme du libre arbitre dans la pensée de Ralp Cudworth.J. Breteau - 1995 - Archives de Philosophie 58:421.
  46. Anna Baldwin and Sarah Hutton (Eds): Platonism and the English Imagination.J. -L. Breteau - 1999 - British Journal for the History of Philosophy 7:367-369.
  47. A History of Psychology.George Sidney Brett - 1912 - Thoemmes Press.
    'the whole work is remarkably fresh, vivid and attractively written psychologists will be grateful that a work of this kind has been done ... by one who has the scholarship, science, and philosophical training that are requisite for the task' - Mind This renowned three-volume collection records chronologically the steps by which psychology developed from the time of the early Greek thinkers and the first writings on the nature of the mind, through to the 1920s and such modern preoccupations as (...)
  48. Margaret Cavendish and Joseph Glanvill: Science, Religion, and Witchcraft.Jacqueline Broad - 2007 - Studies in History and Philosophy of Science Part A 38 (3):493-505.
    Many scholars point to the close association between early modern science and the rise of rational arguments in favour of the existence of witches. For some commentators, it is a poor reflection on science that its methods so easily lent themselves to the unjust persecution of innocent men and women. In this paper, I examine a debate about witches between a woman philosopher, Margaret Cavendish , and a fellow of the Royal Society, Joseph Glanvill . I argue that Cavendish is (...)
  49. A Woman's Influence? John Locke and Damaris Masham on Moral Accountability.Jacqueline Broad - 2006 - Journal of the History of Ideas 67 (3):489-510.
    Some scholars suggest that John Locke’s revisions to the chapter “Of Power” for the 1694 second edition of his Essay concerning Human Understanding may be indebted to the Cambridge Platonist, Ralph Cudworth. Their claims rest on evidence that Locke may have had access to Cudworth’s unpublished manuscript treatises on free will. In this paper, I examine an alternative suggestion – the claim that Cudworth’s daughter, Damaris Cudworth Masham, and not Cudworth himself, may have exerted an influence on Locke’s revisions. I (...)
  50. Adversaries or Allies? Occasional Thoughts on the Masham-Astell Exchange.Jacqueline Broad - 2003 - Eighteenth-Century Thought 1:123-49.
    Against the backdrop of the English reception of Locke’s Essay, stands a little-known philosophical dispute between two seventeenth-century women writers: Mary Astell (1666-1731) and Damaris Cudworth Masham (1659-1708). On the basis of their brief but heated exchange, Astell and Masham are typically regarded as philosophical adversaries: Astell a disciple of the occasionalist John Norris, and Masham a devout Lockean. In this paper, I argue that although there are many respects in which Astell and Masham are radically opposed, the two women (...)
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