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  1. Character, Self and Sociability in the Scottish Enlightenment.Thomas Ahnert & Susan Manning (eds.) - 2011 - Palgrave-Macmillan.
    Machine generated contents note: -- Reid and Hume on the Possibility of Character--James A. Harris * Adam Smith's Rhetorical Art of Character--Stephen McKenna * The Moral Education of Mankind: Character and Religious Moderatism in the Sermons of Hugh Blair--Thomas Ahnert * The Not-So-Prodigal Son: James Boswell and the Scottish Enlightenment--Anthony La Vopa * Character, Sociability and Correspondence: Elizabeth Griffith and The Letters between Henry and Frances--Eve Tavor Bannet * Smellie's Dreams: Character and Consciousness in the Scottish Enlightenment--Phyllis Mack William * (...)
     
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  2.  42
    Francis Hutcheson and the Heathen Moralists.Thomas Ahnert - 2010 - Journal of Scottish Philosophy 8 (1):51-62.
    Throughout his career Hutcheson praised the achievements of the pagan moral philosophers of classical antiquity, the Stoics in particular. In recent secondary literature his moral theory has been characterized as a synthesis of Christianity and Stoicism. Yet Hutcheson's attitude towards the ancient heathen moralists was more complex and ambivalent than this idea of ‘Christian Stoicism’ suggests. According to Hutcheson, pagans who did not believe in Christ and who had never even heard of him were capable of virtue, and even, he (...)
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  3. Religion and the Origins of the German Enlightenment: Faith and the Reform of Learning in the Thought of Christian Thomasius.Thomas Ahnert - 2006 - University of Rochester Press.
    Religion, law, and politics: historical contexts -- Religion and the limits of philosophy -- The prince and the church: the critique of Lutheran papalism -- Ecclesiastical history and the rise of clerical tyranny -- The history of Roman law -- Natural law (I): the institutes of divine jurisprudence -- Natural law (II): the transformation of Christian Thomasiuss natural jurisprudence -- The interpretation of nature -- Conclusion: reason and faith in the early German Enlightenment.
     
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  4.  19
    Clergymen as Polite Philosophers. Douglas and the Conflict Between Moderates and Orthodox in the Scottish Enlightenment.Thomas Ahnert - 2008 - Intellectual History Review 18 (3):375-383.
  5.  7
    Enthusiasm and Enlightenment: Faith and Philosophy in the Thought of Christian Thomasius.Thomas Ahnert - 2005 - Modern Intellectual History 2 (2):153-177.
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  6. The 'Science of Man'in the Moral and Political Philosophy of George Turnbull (1698–1748).Thomas Ahnert - 2007 - Acta Philosophica Fennica 83:89 - 104.
  7.  11
    Robert Zaretsky, Boswell's Enlightenment.Thomas Ahnert - 2016 - Journal of Scottish Philosophy 14 (2):170-171.
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  8.  3
    4. Orthodoxy.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 94-121.
  9.  1
    Considerations, Encouragements, Improvements. Die Select Society in Edinburgh, 1754-1764 - by Iris Fleßenkämper.Thomas Ahnert - 2012 - Centaurus 54 (3):251-252.
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  10.  2
    2. Conduct and Doctrine.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 34-65.
  11.  2
    Conclusion: Moderates in the Late Enlightenment.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 122-140.
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  12.  2
    1. Presbyterianism in Scotland After 1690.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 17-33.
  13.  1
    Bibliography.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 183-204.
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  14.  1
    Contents.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press.
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  15.  1
    Index.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 205-216.
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  16.  1
    Introduction: Religion, Morality, and Enlightenment.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 1-16.
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  17.  1
    3. Moderatism.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 66-93.
  18.  1
    Notes.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press. pp. 141-182.
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  19. Acknowledgments.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press.
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  20. Frontmatter.Thomas Ahnert - 2017 - In The Moral Culture of the Scottish Enlightenment: 1690–1805. Yale University Press.
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  21. The Moral Culture of the Scottish Enlightenment: 1690–1805.Thomas Ahnert - 2015 - Yale University Press.
    In the European Enlightenments it was often argued that moral conduct rather than adherence to certain theological doctrines was the true measure of religious belief. Thomas Ahnert argues that this characteristically “enlightened” emphasis on conduct in religion was less reliant on arguments from reason alone than is commonly believed. In fact, the champions of the Scottish Enlightenment were deeply skeptical of the power of unassisted natural reason in achieving “enlightened” virtue and piety. They advocated a practical program of “moral culture,” (...)
     
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  22.  38
    Newtonianism in Early Enlightenment Germany, C. 1720 to 1750: Metaphysics and the Critique of Dogmatic Philosophy.Thomas Ahnert - 2004 - Studies in History and Philosophy of Science Part A 35 (3):471-491.
    The acceptance of Newton’s ideas and Newtonianism in the early German Enlightenment is usually described as hesitant and slow. Two reasons help to explain this phenomenon. One is that those who might have adopted Newtonian arguments were critics of Wolffianism. These critics, however, drew on indigenous currents of thought, pre-dating the reception of Newton in Germany and independent of Newtonian science. The other reason is that the controversies between Wolffians and their critics focused on metaphysics. Newton’s reputation, however, was that (...)
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