Download The Cambridge History of Seventeenth-Century Philosophy 2 by Daniel Garber, Michael Ayers PDF

By Daniel Garber, Michael Ayers

The Cambridge heritage of seventeenth Century Philosophy deals a uniquely finished and authoritative assessment of early-modern philosophy written via a global workforce of experts. As with prior Cambridge histories of philosophy the topic is handled by means of subject and subject, and because historical past doesn't come packaged in neat bundles, the topic can be handled with nice temporal flexibility, incorporating common connection with medieval and Renaissance rules. the fundamental constitution of the volumes corresponds to the way in which an informed seventeenth-century eu may have prepared the area of philosophy. therefore, the historical past of technology, non secular doctrine, and politics function very prominently. The narrative that unfolds starts with an highbrow global ruled through a synthesis of Aristotelianism and scholastic philosophy, yet by means of the tip of the interval the mechanistic or "corpuscularian" philosophy has emerged and exerted its complete effect on conventional metaphysics, ethics, theology, common sense, and epistemology. Cambridge Histories on-line

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It may also be significant that the principal English seventeenth-century philosophers who managed to survive within a university were the Cambridge Platonists — Cambridge was the English university which most resembled the universities of Germany. Cambridge Histories Online © Cambridge University Press, 2008 14 Context of seventeenth-century philosophy Given these pressures, many of the more interesting thinkers found the most appealing way to live was in the manner of their Renaissance forebears - as secretaries, tutors, librarians, or advisers to great lay aristocrats.

But the special character of the Dutch economy and society meant that he could survive as what later would have been a kind of artisan — a lens-grinder - albeit of a superior and scientifically important kind. Spinoza lived in lodgings most of his life, without a wife or family, and this was very often the pattern of existence for a seventeenth-century philosopher. If he lived in an aristocratic household he could not maintain an ordinary household of his own, and if he depended on the church the same would be true, at least in Catholic countries (and to an extent in Protestant ones also — Oxford and Cambridge, after all, required celibacy of their college fellows).

This helps to emphasise the fact that seventeenth-century philosophy was very largely one element in a broadly humanist view of the world and that the great philosophers of the period would have seen themselves as closer kin to the classical scholars such as Lipsius or Scaliger than to the scholastic philosophers of the Middle Ages. It must be emphasised, however, that despite the lowering of the age at which advanced philosophy was studied, and despite its closer association with the other humanities, it remained in these institutions (and, indeed, in the whole European university system) throughout the sixteenth and most of the seventeenth centuries essentially a study of the works of Aristotle.

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