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  1. Was Spinoza a Naturalist?Alexander Douglas - 2015 - Pacific Philosophical Quarterly 96 (1):77-99.
    In this article I dispute the claim, made by several contemporary scholars, that Spinoza was a naturalist. ‘Naturalism’ here refers to two distinct but related positions in contemporary philosophy. The first, ontological naturalism, is the view that everything that exists possesses a certain character permitting it to be defined as natural and prohibiting it from being defined as supernatural. I argue that the only definition of ontological naturalism that could be legitimately applied to Spinoza's philosophy is so unrestrictive as to (...)
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  • The Meteorology and Medicine of the Romantic Era in Context: Henrik Steffens’ Ideas on Medical Meteorology (1811) and Its Reception by the Prussian State.Linda Richter - 2019 - NTM Zeitschrift für Geschichte der Wissenschaften, Technik und Medizin 27 (2):145-163.
    This article introduces to a wider public a hitherto unknown report written by the “Romantic” natural philosopher and mineralogist Henrik Steffens. In the 1811 report Ideas on Medical Meteorology, commissioned by the Prussian Ministry of the Interior via the physician Johann Christian Reil, Steffens argued for a new, “organic” perspective on meteorology focusing on interrelations between the atmosphere and diseases among humans and animals. This new outlook, he argued, was to be realized via a series of observations directed by the (...)
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  • Death of the Passive Subject: Intentional Action and Narrative Explanation in Archaeological Studies.Artur Ribeiro - 2018 - History of the Human Sciences 31 (3):105-121.
    In recent years some archaeological commentators have suggested moving away from an exclusively anthropocentric view of social reality. These ideas endorse elevating objects to the same ontological level as humans – thus creating a symmetrical view of reality. However, this symmetry threatens to force us to abandon the human subject and theories of meaning. This article defends a different idea. It is argued here that an archaeology of the social, based on human intentionality, is possible, while maintaining an ontology that (...)
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  • The Rise and Decline of National Habitus: Dutch Cycling Culture and the Shaping of National Similarity. [REVIEW]Giselinde Kuipers - 2013 - European Journal of Social Theory 16 (1):17-35.
    Why are things different on the other side of national borders and how can this be explained sociologically? Using as its point of departure Dutch cycling culture, a paradigmatic example of non-state-led national similarity, this article explores these questions. The first section introduces Norbert Elias’ concept of ‘national habitus’, using this notion to critique comparative sociology and argue for a more processual approach to national comparison. The second section discusses four processes that have contributed to increasing similarity within nations: growing (...)
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  • An English Source of German Romanticism: Herder's Cudworth Inspired Revision of Spinoza From ‘Plastik’ to ‘Kraft’.Alexander J. B. Hampton - 2016 - Heythrop Journal 57 (6).
    This examination considers the influence of the seventeenth century Cambridge Platonist Cudworth upon the thought of the late eighteenth century German thinker Herder. It focuses upon Herder's use of Cudworth's philosophy to create a revised version of Spinoza's metaphysics. Both Cudworth and Herder were concerned with the problem of determinism. Cudworth outlined a number of difficulties relating to this problem in the thought of Spinoza and proposed amendments, particularly the introduction of the middle principle of plastik, which would mediate between (...)
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  • Affective Capitalism, Higher Education and the Constitution of the Social Body Althusser, Deleuze, and Negri on Spinoza and Marxism.Michael A. Peters - 2019 - Educational Philosophy and Theory 51 (5):465-473.
  • O Ateísmo No Pensamento Político de John Locke.Antônio Carlos dos Santos - 2019 - Kriterion: Journal of Philosophy 60 (143):257-277.
    RESUMO A “Carta sobre a tolerância” de Locke tem uma questão que suscita polêmicas desde o século XVII: sua defesa da tolerância compromete na restrição aos ateus e católicos, o que atingiria a liberdade religiosa, um dos maiores valores da teoria liberal. Tomando como problemática central esta questão, o objetivo deste artigo é pensar esta tensão no pensamento político de Locke. Visando a colaborar com este debate, o texto está dividido em duas partes: na primeira, serão apresentados os vários sentidos (...)
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  • Radical Enlightenment, Enlightened Subversion, and Spinoza.Sonja Lavaert - 2014 - Philosophica 89.
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  • Kant and the Prussian Religious Edict: Metaphysics Within the Bounds of Political Reason Alone.Ian Hunter - unknown
    The paper examines how the Religious Edict, seen as a public-law instrument for the management of religious peace, might provide a new context for Kant's theology, now seen as an unsettling public intervention in a concrete religious and political culture. I shall begin by outlining a revisionist account of the Religious Edict as a representative instance of Prussian 'enlightened absolutist' Religionspolitik ; then move on to a sketch of Kant's philosophical theology as a rational religious intervention in the volatile North (...)
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  • Pantheism for the Unsuperstitious: Philosophical Rhetoric in the Work of John Toland.Tom van Malssen - 2013 - International Journal of Philosophy and Theology 74 (4):274-290.
    Contrary to the prevailing scholarly view, this article claims that the example of the first modern author to extensively discuss the art of exoteric-esoteric writing provides decisive evidence that writing on more than one layer was not a device all modern authors had recourse to solely in order to avoid political, social, or religious persecution. By means of an analysis of the genealogy of the thought of this author, John Toland, the article shows that an ulterior reason for practicing the (...)
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  • Newton and Spinoza: On Motion and Matter (and God, of Course).Eric Schliesser - 2012 - Southern Journal of Philosophy 50 (3):436-458.
    This study explores several arguments against Spinoza's philosophy that were developed by Henry More, Samuel Clarke, and Colin Maclaurin. In the arguments on which I focus, More, Clarke, and Maclaurin aim to establish the existence of an immaterial and intelligent God precisely by showing that Spinoza does not have the resources to adequately explain the origin of motion. Attending to these criticisms grants us a deeper appreciation for how the authority derived from the empirical success of Newton's enterprise was used (...)
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  • International Argument: Regarding the History of the Development of International Philosophical Communication in the Nineteenth Century.Vitaly Kurennoy - 2014 - Studies in East European Thought 66 (1-2):17-28.
    This article examines the internationalization of scientific and scholarly communication in the period before World War I, taking philosophy as an example. In the first part of the article, several general trends in internationalization during the nineteenth and twentieth centuries are examined. This includes the importance of international experience for Russia’s policies today towards science and education. The main part of this article is devoted to the concept of the “international argument” and provides an analysis of three types of appeal (...)
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  • Chasing Vygotsky’s Dogs: Retrieving Lev Vygotsky’s Philosophy for a Workers’ Paradise. [REVIEW]Kelvin McQueen - 2010 - Studies in Philosophy and Education 29 (1):53-66.
    In an article published in 1930, Lev Vygotsky refers explicitly to the seventeenth century Dutch philosopher Benedictus de Spinoza. From a close reading of Vygotsky’s remarkable piece, ‘The socialist transformation of man,’ the extraordinary parallels in the lives and philosophies of Vygotsky and Spinoza are revealed. Then the strengths and weaknesses are assessed of the analytical approach Vygotsky may have inherited from Spinoza. It is suggested that there are analytical ramifications arising from Vygotsky’s possible reliance on Spinoza’s nuanced but essentially (...)
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  • Does Sanskrit Knowledge Exist?Peter van der Veer - 2008 - Journal of Indian Philosophy 36 (5-6):633-641.
    This paper addresses the near impossibility of writing the social history of knowledge production in India. It also considers the question of the historicity of Sanskrit traditions. It concludes with pointing at a major lacuna in the SKS project, namely the examination or ritual and religious knowledge.
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  • Spinoza Today: The Current State of Spinoza Scholarship.Simon B. Duffy - 2009 - Intellectual History Review 19 (1):111-132.
    What I plan to do in this paper is to provide a survey of the ways in which Spinoza’s philosophy has been deployed in relation to early modern thought, in the history of ideas and in a number of different domains of contemporary philosophy, and to offer an account of how some of this research has developed. The past decade of research in Spinoza studies has been characterized by a number of tendencies; however, it is possible to identify four main (...)
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  • Reflective Rationality and the Claim of Dialectic of Enlightenment.Pierre-François Noppen - 2015 - European Journal of Philosophy 23 (2):293-320.
    That something is profoundly wrong with the way in which enlightenment has unfolded has widely been taken to be the main thrust of Dialectic of Enlightenment. In this paper, I propose to defend that to understand the book and shed light on some of its most puzzling features, one should rather take Horkheimer and Adorno's critical claim at face value: through their criticism they contend to have prepared a positive concept of enlightenment. How this can be so is the question (...)
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  • Pastoral Power and Governmentality: From Therapy to Self Help.Alistair Mutch - 2016 - Journal for the Theory of Social Behaviour 46 (3):268-285.
    An examination of the practice of self-examination in Scottish Presbyterianism shows the value of following the later Foucault in the examination of religion as a social practice. His attention to the influence of pastoral power on governmentality is shown to have been embedded in a Roman Catholic heritage leading to a stress on the confessional. By contrast, an examination of one aspect of Protestant pastoral power indicates the genealogy of practices of self-help. An historical examination of both the structure of (...)
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  • Herder's Moral Philosophy: Perfectionism, Sentimentalism and Theism.Benjamin D. Crowe - 2012 - British Journal for the History of Philosophy 20 (6):1141-1161.
    While the last several decades have seen a renaissance of scholarship on J. G. Herder (1744?1804), his moral philosophy has not been carefully examined. The aim of this paper is to fill this gap, and to point the way for further research, by reconstructing his original and systematically articulated views on morality. Three interrelated elements of his position are explored in detail: (1) his perfectionism, or theory of the human good; (2) his sentimentalism, which includes moral epistemology and a theory (...)
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  • Descriptive Vs Revisionary Social Epistemology: The Former as Seen by the Latter.Steve Fuller - 2004 - Episteme 1 (1):23-34.
    When Peter Strawson subtitled the most celebrated book in ordinary language philosophy, Individuals, ‘An essay in descriptive metaphysics’, he shocked mainly for having reintroduced ‘metaphysics’ into intellectually respectable English a quarter-century after A.J. Ayer had consigned it to the logical positivists' index of forbidden philosophical words . Few at the time appreciated the import of the modifiers ‘descriptive’ and its opposite, ‘revisionary’. Now, another half century on, philosophers have come around to Bertrand Russell's original view that both the ordinary language (...)
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  • Winged Men and the Cast of Dice: Anti–Finalism and Radical Materialism in Guillaume Lamy.Filippo Del Lucchese - 2010 - Dialogue 49 (4):527-546.
    The controversy over teleology raged in the early modern period with particular intensity. In this paper, I will show that Guillaume Lamy represents a current of antifinalism, devoid of weakness, and far from compromise with his adversaries. This antifinalism makes of Lamy not so much a sincere supporter of the unknowability of God in other words, a proto but rather a radical Lucretian materialist, whose aim is to openly distance himself equally from the partial Cartesian rejection of final causes and (...)
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  • Hume et les «Lumières radicales».Alexandre Simon - 2010 - Dialogue 49 (3):381-394.
    In Radical Enlightenment, J. I. Israel gives no attention to the critique of religion expounded by Hume in the second half of the 18th century. Nevertheless, Hume, in elaborating his criticism from the methodological standpoint of the “Moderate Enlightenment”, that of experience, provides an original foundation to the critique of religion in the context of “Radical Enlightenment”. What is more, the conclusion of his Dialogues Concerning Natural Religion leads one in thinking that “Radical Enlightenment” might have been caught in the (...)
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  • Réfutations de Spinoza Divin Dans les Premières Réfutations de Spinoza.Syliane Malinowski-Charles - 2011 - Dialogue 50 (3):423-442.
    ABSTRACT: This article evaluates the strategies used by Christian philosophers to counter the invasion of Spinozist ideas between 1680 and 1720. The analysis of these refutations reveals a significant evolution in the way they unfolded. I wish to show that the argument from finality, or Gods death to get organized and refute him directly.
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  • Einstein and Relativity: What Price Fame?David E. Rowe - 2012 - Science in Context 25 (2):197-246.
  • Protestantism and Progress in the Year XII: Charles Villers's Essay on the Spirit and Influence of Luther's Reformation (1804).Michael Printy - 2012 - Modern Intellectual History 9 (2):303-329.
    This article examines Charles Villers's Essay on the Spirit and Influence of Luther's Reformation (1804) in its intellectual and historical context. Exiled from France after 1792, Villers intervened in important French and German debates about the relationship of religion, history, and philosophy. The article shows how he took up a German Protestant discussion on the meaning of the Reformation that had been underway from the 1770s through the end of the century, including efforts by Kantians to seize the mantle of (...)
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  • Reply to Critics.John Gray - 2006 - Critical Review of International Social and Political Philosophy 9 (2):323-347.
  • When Does Truth Matter? Spinoza on the Relation Between Theology and Philosophy.Susan James - 2012 - European Journal of Philosophy 20 (1):91-108.
    One of the aims of Spinoza's Tractatus Theologico-Politicus is to vindicate the view that philosophy and theology are separate forms of enquiry, neither of which has any authority over the other. However, many commentators have objected that this aspect of his project fails. Despite his protestations to the contrary, Spinoza implicitly gives epistemological precedence to philosophy. I argue that this objection misunderstands the nature of Spinoza's position and wrongly charges him with inconsistency. To show how he can coherently allow both (...)
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  • More Recent Idealist Readings of Spinoza.Samuel Newlands - 2011 - Philosophy Compass 6 (2):109-119.
    In this two-part series, I explore some of the most important and influential interpretations of Spinoza as an idealist. In this second part, I turn to more recent idealistic interpretations of Spinoza, including the important British idealist school (including Pollock, Martineau, Joachim, and John Caird) at the turn of the 20th century to a very recent and important kind of idealist reading found in the work of Michael Della Rocca.
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  • Spirituality and Reductionism: Three Replies.John Paley - 2010 - Nursing Philosophy 11 (3):178-190.
    Several authors have commented on my reductionist account of spirituality in nursing, describing it variously as naïve, disrespectful, demeaning, paternalistic, arrogant, reifying, indicative of a closed mind, akin to positivism, a procrustean bed, a perpetuation of fraud, a matter of faith, an attempt to secure ideological power, and a perspective that puritanically forbids interesting philosophical topics. In responding to this list of felonies and misdemeanours, I try to justify my excesses by arguing that the critics have not really understood what (...)
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