Wegner's “illusion” anticipated: Jonathan Edwards on the will

2004 ◽  
Vol 27 (5) ◽  
pp. 676-676
Author(s):  
Ryan D. Tweney ◽  
Amy B. Wachholtz
Keyword(s):  
William James ◽  
Jonathan Edwards ◽  
History Of ◽  
The Will ◽  
Conscious Will

Wegner's The Illusion of Conscious Will (2002) ignores an important aspect of the history of the concept: the determinism of Jonathan Edwards (1754) and the later response to this determinism by William James and others. We argue that Edwards's formulation, and James's resolution of the resulting dilemma, are superior to Wegner's.

A Brief History of Theosemiotic

Theosemiotic ◽  
2020 ◽  
pp. 15-42
Author(s):  
Michael L. Raposa
Keyword(s):  
Liberation Theology ◽  
Latin American ◽  
William James ◽  
Jonathan Edwards ◽  
Historical Survey ◽  
Causal Influence ◽  
Gustavo Gutierrez ◽  
Book Of Nature ◽  
Religious Significance ◽  
History Of

This chapter supplies a historical survey of theosemiotic, focused less on demonstrating actual lines of causal influence than on exposing the resonance of certain ideas articulated by thinkers sometimes far removed from each other in space and time. It links Peirce’s thought to that of earlier figures (like Augustine, Duns Scotus, John Poinsot, Jonathan Edwards, and Ralph Waldo Emerson), certain contemporaries (especially William James and Josiah Royce), and later thinkers and developments (most notably, H. Richard Niebuhr, Simone Weil, and Gustavo Gutierrez). The chapter begins with an examination of the religious significance of talk about the “book of nature” and concludes with the observation of a certain natural affinity between a theosemiotic inspired by Peirce’s pragmatism and Latin American liberation theology.

The Will and the Understanding in the Philosophy of Jonathan Edwards

1947 ◽  
Vol 16 (4) ◽  
pp. 210-220
Author(s):  
H. G. Townsend
Keyword(s):  
Natural Science ◽  
Jonathan Edwards ◽  
Scientific Methodology ◽  
Current Discussion ◽  
History Of ◽  
The Will ◽  
The Mind

A new examination of this well worn theme seems to be appropriate in view of the current discussion of the place of metaphysics in the study of philosophy. The familiar supposition that philosophy may, and indeed should, dispense with all high speculations concerning the nature of “the grand scheme of things entire” while it devotes its time to “the order and connection of ideas in the mind,” or to that quasi-mental order known as scientific methodology, would make of philosophy either a segment of natural science or a footless and irresponsible expression of animal hungers and party causes. Any philosophy, so we are told, which indulges in metaphysics is a mere rationalization of animal “drives” on a par with folklore, religion, and magic. Aside from the suspicion that this supposition is itself a metaphysical hypothesis not subject to scientific verification, the reasonable manner of dealing with it is to test it by comparison with rival suppositions in the history of man.

Edwards, Jonathan (1703–58)

2018 ◽  
Author(s):  
William J. Wainwright
Keyword(s):  
Jonathan Edwards ◽  
Natural Beauty ◽  
Freedom Of The Will ◽  
Parental Affection ◽  
History Of ◽  
The Will ◽  
Physical Objects ◽  
Finite Minds ◽  
Late Works ◽  
God's Work

Jonathan Edwards’ work as a whole is an elaboration of two themes – God’s absolute sovereignty and the beauty of his holiness. God’s sovereignty is articulated in several ways. Freedom of the Will (1754) defends theological determinism. God is the complete cause of everything that occurs, including human volitions. Edwards is also an occasionalist, idealist and mental phenomenalist. God is the only real cause of events. Human volitions and ‘natural causes’ are mere ‘occasions’ upon which God produces the appropriate effects. Physical objects are collections of sensible ‘ideas’ of colour, shape, solidity, and so on, and finite minds are collections of ‘thoughts’ or ‘perceptions’. God’s production of sensible ideas and thoughts in the order which pleases him is the only ‘substance’ underlying them. God is thus truly ‘being in general’, the ‘sum of all being’. The beauty or splendour of God’s holiness is the principal theme of two late works – End of Creation and True Virtue (both published posthumously in 1765). The first argues that God’s end in creation is the external manifestation of his internal splendour. That splendour primarily consists in his holiness and its most perfect external expression is the holiness of the saints, which mirrors and depends upon it. True Virtue defines holiness as ‘true benevolence’ or ‘the love of being in general’ ([1765b] 1957–, vol. 8: 546), and distinguishes it from such counterfeits as rational self-love, instincts like parental affection and pity, and natural conscience. Since beauty is defined as ‘agreement’ or ‘consent’ and since true benevolence consents to being in general, true benevolence alone is truly beautiful. Natural beauty and the beauty of art are merely its image. Only those with truly benevolent hearts, however, can discern this beauty. Edwards’ projected History of Redemption would have drawn these themes together, for it is in God’s work of redemption that his sovereignty, holiness and beauty are most effectively displayed.

Conversion in American Philosophy

2004 ◽  
Author(s):  
Roger A. Ward
Keyword(s):  
Religious Conversion ◽  
William James ◽  
Charles Sanders Peirce ◽  
Jonathan Edwards ◽  
Philosophical Tradition ◽  
American Philosophy ◽  
Cultural Legacy ◽  
History Of ◽  
Cornel West ◽  
American Thought

This fresh, provocative account of the American philosophical tradition explores the work of key thinkers through an innovative and counterintuitive lens: religious conversion. From Jonathan Edwards to Cornel West, the book threads the history of American thought into an extended, multivalent encounter with the religious experience. Looking at John Dewey, William James, Charles Sanders Peirce, Richard Rorty, Robert S. Corrington, and other thinkers, the book demonstrates that religious themes have deeply influenced the development of American philosophy. This innovative reading of the American philosophical tradition will be welcomed not only by philosophers, but also by historians and other students of America’s religious, intellectual, and cultural legacy.

Louis Menand: The Metaphysical Club: A Story of Ideas in America. 2001. New York: Farrar, Straus and Giroux. 546 pp.

2003 ◽  
Vol 9 (1) ◽  
pp. 201-204
Author(s):  
Lance Kenney
Keyword(s):  
New York ◽  
Cold War ◽  
William James ◽  
The United States ◽  
History Of Ideas ◽  
Cultural Impact ◽  
Oliver Wendell Holmes ◽  
History Of ◽  
Charles Peirce ◽  
The Cold War

Louis Menand’s The Metaphysical Club, daunting in its choice of subject matter, closely aligns itself with the ancient sense of the word ‘history’ as a fluid, almost epic narrative. The Metaphysical Club of the title was a conversation group that met in Cambridge for a few months in 1872. Its membership roster listed some of the greatest intellectuals of the day: Charles Peirce, William James, Oliver Wendell Holmes, Chauncey Wright, amongst others. There is no record of the Club’s discussions or debates—in fact, the only direct reference to the Club is made by Peirce in a letter written thirty-five years later. Menand utilizes the Club as a jumping-off point for a sweeping analysis of the beliefs of the day. The subtitle of the book belies its true mission: ‘a story of ideas in America.’ Menand discusses the intellectual and social conditions that helped shape these men by the time they were members of the Club. He then shows the philosophical, political, and cultural impact that these men went on to have. In doing so, Menand traces a history of ideas in the United States from immediately prior to the Civil War to the beginning of the Cold War.

Empiricisms

2020 ◽  
Author(s):  
Barry Allen
Keyword(s):  
John Dewey ◽  
Gilles Deleuze ◽  
William James ◽  
Natural Philosophy ◽  
Modern Science ◽  
Detailed Account ◽  
Chinese Tradition ◽  
Experimental Practice ◽  
European Philosophy ◽  
History Of

Empiricisms reassesses the values of experience and experiment in European philosophy and comparatively. It traces the history of empirical philosophy from its birth in Greek medicine to its emergence as a philosophy of modern science. A richly detailed account in Part I of history’s empiricisms establishes a context in Part II for reconsidering the work of the so-called radical empiricists—William James, Henri Bergson, John Dewey, and Gilles Deleuze, each treated in a dedicated chapter. What is “radical” about their work is to return empiricism from epistemology to the ontology and natural philosophy where it began. Empiricisms also sets empirical philosophy in conversation with Chinese tradition, considering technological, scientific, medical, and alchemical sources, as well as selected Confucian, Daoist, and Mohist classics. The work shows how philosophical reflection on experience and a profound experimental practice coexist in traditional China with no interaction or even awareness of each other. Empiricism is more multi-textured than philosophers tend to assume when we explain it to ourselves and to students. One purpose of Empiricisms is to recover the neglected context. A complementary purpose is to elucidate the value of experience and arrive at some idea of what is living and dead in philosophical empiricism.

Schopenhauer and the Unconscious

2020 ◽  
pp. 496-516
Author(s):  
Stephan Atzert
Keyword(s):  
Sigmund Freud ◽  
Arthur Schopenhauer ◽  
Death Drive ◽  
Central Idea ◽  
The Unconscious ◽  
Pleasure Principle ◽  
History Of ◽  
The Will ◽  
The Individual ◽  
Sabina Spielrein

This chapter explores the gradual emergence of the notion of the unconscious as it pertains to the tradition that runs from Arthur Schopenhauer via Eduard von Hartmann and Philipp Mainländer to Sabina Spielrein, C. G. Jung, and Sigmund Freud. A particular focus is put on the popularization of the term “unconscious” by von Hartmann and on the history of the death drive, which has Schopenhauer’s essay “Transcendent Speculation on the Apparent Deliberateness in the Fate of the Individual” as one of its precursors. In this essay, Schopenhauer develops speculatively the notion of a universal, intelligent, supraindividual unconscious—an unconscious with a purpose related to death. But the death drive also owes its origins to Schopenhauer’s “relative nothingness,” which Mainländer adopts into his philosophy as “absolute nothingness” resulting from the “will to death.” His philosophy emphasizes death as the goal of the world and its inhabitants. This central idea had a distinctive influence on the formation of the idea of the death drive, which features in Freud’s Beyond the Pleasure Principle.

Reorganization of the Governmental Structure of Roumania

1931 ◽  
Vol 25 (3) ◽  
pp. 700-703
Author(s):  
Joseph S. Roucek
Keyword(s):  
Central Administration ◽  
World War ◽  
Liberal Party ◽  
Old Kingdom ◽  
The Balkans ◽  
History Of ◽  
The Will ◽  
The Law ◽  
Self Rule ◽  
The University

The law for the reorganization of central administration and the law on local administration (July 20, 1929) sponsored by the National Peasant government of Roumania have recently been put into effect. Both measures were drafted by Professors Negulescu, of the University of Bucharest, and Alexianu, of the University of Cernauţi. Their adoption comprises one of the most thorough governmental reforms in the history of the Balkans.The structure of the Roumanian government was, until very recently, almost completely copied from the French system. Roumania was a typical example of a unitary organization. The whole power of government was centralized in Bucharest. Practically all powers of local government were derived from the central authority, and were enlarged and contracted at the will of Bucharest. The whole system lent itself admirably to the domination of the National Liberal party, guided up to 1927 by Ion I. C. Brǎtianu, and after his death by his brother, Vintilǎ I. C. Brǎtianu, who died last year.Since the strength of the National Peasant party, which assumed the reins in 1928, lies largely in the provinces acquired at the close of the World War, a decentralization of government was to be expected. The bitter resentment of Maniu and his associates toward the over-centralization which favored the policies of the Bratianus forced the recent overhauling of the governmental structure, tending toward federalism—a form which takes cognizance of the differences of the past and present between the old kingdom and the new provinces and attempts to extend democratic features of self-rule to the electorate. At the same time, it attempts to secure bureaucratic expertness.

“I Saw a Kingfisher”: Grace and Ruin in Golding's The Spire

Horizons ◽  
1993 ◽  
Vol 20 (1) ◽  
pp. 44-66
Author(s):  
D. M. Yeager
Keyword(s):  
Apple Tree ◽  
The Novel ◽  
Moral Ambiguity ◽  
William Golding ◽  
History Of ◽  
The Will ◽  
Will Of God

AbstractWilliam Golding, in The Spire, invites us to ask how we may know the will of God, and suggests that what we take to be the will of God is often simply the projection onto history of the disguised image of our private and self-absorbed desires. Though contemporary critics tend to interpret the novel as a sympathetic exploration of moral ambiguity rather than as a compelling condemnation of Jocelin's mortifying and death-dealing sin, the novel turns on the contrast between the drive toward dominion and the capacity for assent. The final salvific discovery, given form in Jocelin's mind by the experience of the apple tree and the kingfisher, is the overthrow of the will, its panicked drowning, in terrified apprehension of implacable glory and squandered gifts.

Jonathan Edwards on the Sense of the Heart

1948 ◽  
Vol 41 (2) ◽  
pp. 123-145 ◽  
Author(s):  
Perry Miller
Keyword(s):  
Ad Hoc ◽  
Jonathan Edwards ◽  
Great Awakening ◽  
American Mind ◽  
Freedom Of The Will ◽  
The World ◽  
Real Work ◽  
The Will ◽  
The Mind

The reputation of Jonathan Edwards, impressive though it is, rests upon only a fragmentary representation of the range or profundity of his thinking. Harassed by events and controversies, he was forced repeatedly to put aside his real work and to expend his energies in turning out sermons, defenses of the Great Awakening, or theological polemics. Only two of his published books (and those the shortest), The Nature of True Virtue and The End for which God Created the World, were not ad hoc productions. Even The Freedom of the Will is primarily a dispute, aimed at silencing the enemy rather than expounding a philosophy. He died with his Summa still a mass of notes in a bundle of home-made folios, the handwriting barely legible. The conventional estimate that Edwards was America's greatest metaphysical genius is a tribute to his youthful Notes on the Mind — which were a crude forecast of the system at which he labored for the rest of his days — and to a few incidental flashes that illumine his forensic argumentations. The American mind is immeasurably the poorer that he was not permitted to bring into order his accumulated meditations.

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