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By Avihu Zakai

Jonathan Edwards's Philosophy of Nature: The Re-Enchantment of the realm within the Age of medical Reasoning analyses the works of Jonathan Edwards (1703-1758) on ordinary philosophy in a chain of contexts in which they could top be explored and understood. Its goal is to put Edwards's writings on typical philosophy within the extensive old, theological and clinical context of a large choice of non secular responses to the increase of recent technology within the early sleek interval John Donne's response to the hot astronomical philosophy of Copernicus, Kepler and Galileo, in addition to to Francis Bacon's new typical philosophy; Blaise Pascal's reaction to Descartes' mechanical philosophy; the reactions to Newtonian technology and eventually Jonathan Edwards's reaction to the medical tradition and mind's eye of his time.

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Jonathan Edwards' Philosophy of Nature: The Re-enchantment of the World in the Age of Scientific Reasoning

Jonathan Edwards's Philosophy of Nature: The Re-Enchantment of the area within the Age of clinical Reasoning analyses the works of Jonathan Edwards (1703-1758) on usual philosophy in a sequence of contexts during which they could top be explored and understood. Its target is to put Edwards's writings on average philosophy within the vast ancient, theological and clinical context of a wide selection of non secular responses to the increase of contemporary technological know-how within the early glossy interval John Donne's response to the hot astronomical philosophy of Copernicus, Kepler and Galileo, in addition to to Francis Bacon's new normal philosophy; Blaise Pascal's reaction to Descartes' mechanical philosophy; the reactions to Newtonian technological know-how and eventually Jonathan Edwards's reaction to the clinical tradition and mind's eye of his time.

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Extra resources for Jonathan Edwards' Philosophy of Nature: The Re-enchantment of the World in the Age of Scientific Reasoning

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Instead of reducing world phenomena into minimum propositions, typology acknowledges the whole and does not attempt to explain it by its few propositions. Its logic is that of association or resemblance between things divine and mundane. Early modern scientific enterprise is based not only on mathematical language but also on scientific instruments, as can be seen in the work of Robert Hooke (1635–1703), one of the greatest experimental scientists of the seventeenth century, who played a decisive role in the scientific revolution by his use of “Optical Glasses,” the microscope, and telescope.

30. 40 Jonathan Edwards’s Philosophy of Nature from throwing theological and teleological considerations out of the realm of the New Philosophy of nature. ”115 Like other enemies of Cartesianism, Ray claimed that denying the doctrine of final causes meant the denial of divine providence. ”117 So, as in medieval Scholastic theology, revelation was superior to experience, and the revealed, undemonstrated truths of faith had the ultimate priority over the demonstrated truths of reason. If theological and teleological considerations are inseparable from the study of nature, this study itself becomes an important religious activity, closely linked to scientific enquiry.

The God of Mechanical Philosophers Another dimension within which to measure the distance between Edwards and the premises of the New Philosophy of nature is related to the nature of God and the meaning of the Deity’s relationship to the world. Edwards’s natural philosophy cannot be assimilated to the dominant scientific thought of his time, mechanical philosophy, since the very premises of this new reasoning seriously undermined the traditional Christian conception of the personal God who operates through history and concerns himself with the affairs of intelligible creatures on earth.

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