Platonism at the Origins of Modernity: Studies on Platonism and Early Modern PhilosophyDouglas Hedley, Sarah Hutton Springer Science & Business Media, 22 դեկ, 2007 թ. - 296 էջ commentary, but by selection and accretion. Those inspired by Plato form as intrinsic a part of Platonism as Plato himself—these are the so-called Neo-P- tonists (a divisive latter-day term which implies discontinuity between Plato and 6 his later followers to the disadvantage of the latter). In the process of its long course of development, Platonism has gathered a long tradition of interpr- ers, whose contributions have been enriched by other philosophical strands—for example Stoicism, which is an important element in the philosophy of Plotinus. To this it must be added that so much of the impact of Platonism is indirect. The Platonism of many thinkers, especially in medieval times, was more often than not implicit, rather than conscious borrowing. It derived not from the Platonic corpus (most of which was unknown at that time), but indirectly through Philo, and theologians like Augustine and Origen. The combined effect of these factors is that the legacy of Platonism is rich, varied and extensive, but eludes the scope of focused enquiry. A further factor complicating assessments of Platonism in the modern era, is polarisation in the historiography itself. Historians of modern philosophy—at least in the anglophone world—readily adopt a model which counterposes ancient and modern. Drawing on a division, which the early modern philosophers themselves invoked, they employ an ‘ancient- 7 modern distinction’ as a principle for organising the history of philosophy. |
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Արդյունքներ 72–ի 1-ից 5-ը:
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... Intellectual History. His publications include The Crisis of Causality: Voetius and Descartes on God, Nature and Change (1995); The Dictionary of Seventeenth and Eighteenth Century Dutch Philosophers, co-edited with Wiep van Bunge (2003) ...
... Intellectual History. His publications include The Crisis of Causality: Voetius and Descartes on God, Nature and Change (1995); The Dictionary of Seventeenth and Eighteenth Century Dutch Philosophers, co-edited with Wiep van Bunge (2003) ...
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... Intellectual System of the Universe (London, 1678), Preface, p. xiii. 5 For example, Brian Copenhaver's Renaissance Philosophy (Cambridge: Cambridge University Press, 1992); James Hankins, Plato in the Italian Renaissance (Leiden: Brill ...
... Intellectual System of the Universe (London, 1678), Preface, p. xiii. 5 For example, Brian Copenhaver's Renaissance Philosophy (Cambridge: Cambridge University Press, 1992); James Hankins, Plato in the Italian Renaissance (Leiden: Brill ...
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... intellectual background of the period. It is as if philosophy comes of age in that century, shedding the classical props supplied by the humanists of the Renaissance. One explanation that might be advanced to account for this absence ...
... intellectual background of the period. It is as if philosophy comes of age in that century, shedding the classical props supplied by the humanists of the Renaissance. One explanation that might be advanced to account for this absence ...
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... intellectual, indeed, he engaged in vigorous debates especially on matters to do with reconciliation between various Church groupings and even rival faiths (Christianity and Islam). Furthermore, although in some respects he clearly ...
... intellectual, indeed, he engaged in vigorous debates especially on matters to do with reconciliation between various Church groupings and even rival faiths (Christianity and Islam). Furthermore, although in some respects he clearly ...
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... intellectual light, dwelling in an inaccessible darkness, unknowable and unfathomable. Of course, contact with the later Neoplatonic tradition of Proclus complicates this picture, making the One even more transcendent, remote and ...
... intellectual light, dwelling in an inaccessible darkness, unknowable and unfathomable. Of course, contact with the later Neoplatonic tradition of Proclus complicates this picture, making the One even more transcendent, remote and ...
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9 | |
Marsilio Ficino Platonism and Heresy 31 | 30 |
Herbert Plotinus | 45 |
Comenius Light Metaphysics and Educational Reform | 63 |
Robert Fludds Kabbalistic Cosmos | 75 |
The Problem of Other Faiths | 93 |
Cudworths | 112 |
Chaos and Order in Cudworths Thought | 131 |
Platos Timaeus and Descartes | 177 |
Locke Plato and Platonism 193 | 192 |
Reflections on Lockes Platonism | 207 |
The Platonism at the Core of Leibnizs Philosophy 225 | 224 |
Platonic Metaphysics | 239 |
Which Platonism for Which Modernity? A Note | 255 |
Platonism Aesthetics and the Sublime | 268 |
Index of Names | 283 |
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Common terms and phrases
according acts ancient appears argues argument become believe Berkeley body called Cambridge cause century Christian claim clear Comenius complete concept Concerning considered created creation Cudworth Cusanus Descartes discussion divine doctrine early Essay essence eternal ethical existence explain expression fact Ficino Fludd Geulincx gives Herbert human ideas important infinite intellectual interpretation John kind knowledge learned Leibniz letter light Locke Locke’s London material matter means metaphysics mind moral nature Nicholas of Cusa noted notion object original Oxford perfect person philosophy Platonism Platonists Plotinus possible present principle question reason reference relation Religion Renaissance Rogers seems sense Shaftesbury Socrates soul spirit Studies substance suggests System theology things thought tion tradition translation true truth understanding University Press whole wisdom writings
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Էջ 60 - At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is, But neither arrest nor movement. And do not call it fixity. Where past and future are gathered. Neither movement from nor towards, Neither ascent nor decline. Except for the point, the still point, There would be no dance, and there is only the dance.
Էջ 133 - Seeing then that truth consisteth in the right ordering of names in our affirmations, a man that seeketh precise truth had need to remember what every name he uses stands for, and to place it accordingly, or else he will find himself entangled in words, as a bird in lime twigs, the more he struggles the more belimed.
Էջ 276 - All thinking things, all objects of all thought, And rolls through all things. Therefore am I still A lover of the meadows and the woods, And mountains ; and of all that we behold From this green earth ; of all the mighty world Of eye, and ear, — both what they half create, And what perceive...
Էջ 204 - Power thus considered is twofold; viz. as able to make, or able to receive, any change : the one may be called " active," and the other " passive,
Էջ 232 - For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made.
Էջ 274 - To admire on principle, is the only way to imitate without loss of originality.
Էջ 161 - Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh.