Descartes's Fictions

Author(s):  
Emma Gilby

Descartes’s Fictions traces common movements in early modern philosophy and literary method. This volume reassesses the significance of Descartes’s writing by bringing his philosophical output into contact with the literary treatises, exempla, and debates of his age. Arguing that humanist theorizing about the art of poetry represents a vital intellectual context for Descartes’s work, the volume offers readings of the controversies to which this poetic theory gives rise, with particular reference to the genre of tragicomedy, the question of verisimilitude, and the figures of Guez de Balzac and Pierre Corneille. Drawing on what Descartes says about, and to, his many contemporaries and correspondents embedded in the early modern republic of letters, this volume shows that poetics provides a repository of themes and images to which he returns repeatedly: fortune, method, error, providence, passion, and imagination, amongst others. Like the poets and theorists of the early modern period, Descartes is also drawn to the forms of attention that people may bring to his work. This interest finds expression in the mature Cartesian metaphysics of the Meditations, as well as, later, in the moral philosophy of his correspondence with Elisabeth of Bohemia or the Passions of the Soul. Some of the tropes of modern secondary criticism—a comparison of Descartes and Corneille, or the portrayal of Descartes as a ‘tragic’ figure—are also re-evaluated. This volume thus bridges the gap between Cartesian criticism and late-humanist literary culture in France.

Author(s):  
Stefano Di Bella ◽  
Tad M. Schmaltz

The different problems related to the topic of universals were central to the philosophical agenda from antiquity and especially during the medieval era, but they lost this centrality and seemed virtually to disappear during the early modern period. During this period, for instance, there was widespread hostility toward the essentialist hylomorphic framework in terms of which the issue of universals had been debated in the scholastic literature. Nonetheless, what occurred in the early modern period was more a transformation than a disappearance of this issue. This chapter introduces the history of the concept of universals and outlines the contents of the chapters in this volume.


Oxford Studies in Early Modern Philosophy is an annual series, presenting a selection of the best current work in the history of early modern philosophy. It focuses on the seventeenth and eighteenth centuries—the extraordinary period of intellectual flourishing that begins, roughly, with Descartes and his contemporaries and ends with Kant. It also publishes work on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought. The core of the subject matter is philosophy and its history. But the volume’s chapters reflect the fact that philosophy in the early modern period was much broader in its scope than it is currently taken to be and included a great deal of what now belongs to the natural sciences. Furthermore, philosophy in the period was closely connected with other disciplines, such as theology, law and medicine, and with larger questions of social, political, and religious history. Volume 10 includes chapters dedicated to a wide set of topics in the philosophies of Thomas White, Spinoza, Locke, Leibniz, and Hume.


Dialogue ◽  
2011 ◽  
Vol 50 (3) ◽  
pp. 577-602 ◽  
Author(s):  
Thomas M. Lennon

ABSTRACT: Indifference is a term often used to describe the sort of freedom had by the will according to the libertarian, or Molinist account. It is thought to be a univocal term. In fact, however, it is used in at least seven different ways, in a variety of domains during the early modern period. All of them have plausible roots in Descartes, but he himself uses the term in only one sense, and failure to notice this consistent use by him has bedeviled interpretations of his account of the will.


Author(s):  
Joseph Hone

Chapter 4 investigates how the War of the Spanish Succession was reconfigured as a War of the British Succession. During the early modern period, warfare provided a stimulus to imaginative writing. At the start of the eighteenth century, Britain’s new status as a military superpower profoundly affected literary culture. By examining a range of official, popular, and diplomatic responses of military victories, including poems by Joseph Addison, Nahum Tate, and Daniel Defoe, this chapter illuminates local partisan meanings in texts reacting to the war and succession crisis. Moving through popular news, court propaganda, panegyrics, and satires, it establishes how the war became a lens through which to view dynastic crisis.


Mind ◽  
2018 ◽  
Vol 128 (512) ◽  
pp. 1117-1147
Author(s):  
Anat Schechtman

Abstract Many historical and philosophical studies treat infinity as an exclusively quantitative notion, whose proper domain of application is mathematics and physics. The main aim of this paper is to disentangle, by critically examining, three notions of infinity in the early modern period, and to argue that one—but only one—of them is quantitative. One of these non-quantitative notions concerns being or reality, while the other concerns a particular iterative property of an aggregate. These three notions will emerge through examination of three central figures in the period: Locke (for quantitative infinity), Descartes (ontic infinity), and Leibniz (iterative infinity).


Quaerendo ◽  
2019 ◽  
Vol 49 (2) ◽  
pp. 135-157
Author(s):  
Rietje van Vliet

Abstract The microhistory of the Amsterdam-based Sebastiaan Petzold († 1704) demonstrates that in the Early Modern Period booksellers without a network were hardly able to manage professionally in the Republic of Letters. Petzold relied especially on patronage from Socinianist circles. The Socinian theologian Samuel Crellius (1660-1747) saw to it that Petzold was able to publish three highly controversial Socinian works, including the notorious Platonisme devoilé (1700). Petzold was also introduced to some prominent English booksellers thanks to Crell, which provided him with access to the international market. Another patron was the Berlin court preacher Daniel Ernst Jablonski (1660-1741), who recommended Petzold to Gottfried Wilhelm Leibniz. In Amsterdam the literary society ‘In Magnis Voluisse Sat Est’ commissioned Petzold to publish the complete works of Lucretius, an Epicurean work which was a favourite in anti-clerical circles. In spite of this support, in the end Petzold was besieged by creditors, instead of authors thronging at his door.


2020 ◽  
Vol 88 ◽  
pp. 33-71
Author(s):  
Eric Schliesser

AbstractThis paper argues that a debate between Toland and Clarke is the intellectual context to help understand the motive behind the critic and the significance of Berkeley's response to the critic in PHK 60-66. These, in turn, are responding to Boyle's adaptation of a neglected design argument by Cicero. The paper shows that there is an intimate connection between these claims of natural science and a once famous design argument. In particular, that in the early modern period the connection between the scientific revolution and a certain commitment to final causes, and god's design, is more than merely contingent. The details of PHK 60-66 support the idea that the critic is responding to concerns that by echoing features of Toland's argument Berkeley undermines the Newtonian edifice Clarke has constructed.


Author(s):  
Colin Heydt

Are there moral norms for action applicable in all times and places? It was common in the early modern period to answer ‘Yes’ to this question and to appeal to natural law as expressing those norms. Natural law developed in the early modern period through the work of Suarez, Grotius, Hobbes, Cumberland and Pufendorf, among others. Natural law is a universal, obligatory set of rules for action, known without revelation and legislated by God. The phrase ‘natural law’ carries with it a set of claims about moral norms – where they originate, what justifies them, how we know them. Early modern natural law has roots in the ancients (particularly in Stoicism) and Christianity. It is a standard part of medieval and early modern Aristotelian moral philosophy, where it informs discussions of law, moral action, and the Ten Commandments. In the seventeenth and eighteenth centuries, however, one sees something novel: philosophers claiming that moral philosophy is fundamentally legal or jural or, even more pronounced, nothing other than natural law. On a jural view of morality, moral principles are imposed – in some sense or other – through legislation. It has often been claimed that this marks a break between modern and pre-modern moral philosophies – from views oriented by happiness, good and virtue to views focused on obligation, law, right, duty and authority. The most important differences between a scholastic or eudaimonistic conception and a natural law or jural conception of moral philosophy arise in claims about the summum bonum (highest good), the emphasis on law, action and justice, and the nature of moral reasons. Perhaps, most generally, natural law can be thought of as reorganizing morality towards the goal of adjudicating conflict, particularly among religious confessions, warring states, traders and alien cultures. Natural law informed much academic moral philosophy in the eighteenth century and exerted strong influence on moral and political thought (for example, the American Declaration of Independence). By the nineteenth century, however, utilitarian and historicist critics attacked the ideas of morality as law and of timeless, universal norms as constituting morality. In the present day, natural law ideas are manifest in the human rights tradition.


2011 ◽  
Vol 5 (3) ◽  
pp. 406-424
Author(s):  
Stephen Gaukroger

Abstract Contrary to most modern interpretations, in the early modern period, history was an indispensable resource for many philosophers. The different uses of history by Bacon, Gassendi, Locke, and Hume are explored to establish the role of history as a resource in early-modern philosophy.


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