Original sin and the problem of knowledge in early modern Europe

Journal of the History of Ideas

Volumn 63, Issue 2, 2002, Pages 239-259

  Harrison, Peter ^a  

^a NONE

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EID: 0041849706     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3654196     Document Type: Article

References (159)

1. Malebranche, Search after Truth, VI.ii.3, tr. and ed. Thomas M. Lennon and Paul J. Olscamp (Cambridge, 1997), 451.
2. Malebranche, Oeuvres de Malebranche, ed. A. Robinet (20 vols.; Paris, 1958-68), XIX, 1000.
3. Bacon, Novum Organum, II.lii, in James Spedding, Robert Ellis, and Douglas Heath (eds.), The Works of Francis Bacon (14 vols.; London, 1857-74), IV, 247-48. Cf. Valerius Terminus, Works III, 222.
4. Bacon, Novum Organum, II.lii, in James Spedding, Robert Ellis, and Douglas Heath (eds.), The Works of Francis Bacon (14 vols.; London, 1857-74), IV, 247-48. Cf. Valerius Terminus, Works III, 222.
5. Bacon, Novum Organum, II.lii, in James Spedding, Robert Ellis, and Douglas Heath (eds.), The Works of Francis Bacon (14 vols.; London, 1857-74), IV, 247-48. Cf. Valerius Terminus, Works III, 222.
6. Charles Webster, The Great Instauration: Science Medicine and Reform, 1626-1660 (London, 1975).
7. South, Sermons Preached upon Several Occasions (Oxford, 1679), 127-28.
8. See, e.g., Luther, Lectures in Genesis, in Luther s Works, ed. J. Pelikan and H. Lehman (55 vols.; St Louis, 1955-75) (subsequently LW), I, 68, 120; John Calvin, Commentary on Genesis, 2.19, tr. and ed. John King (Grand Rapids, Mich., 1948), 131; George Walker, History of the Creation (London, 1641), 193; John Greene, The First Man, or A Short Discourse of Adam's State (London, 1643), 1; Nicholas Culpeper, Complete Herbal (Ware, 1995), vii.
9. See, e.g., Luther, Lectures in Genesis, in Luther s Works, ed. J. Pelikan and H. Lehman (55 vols.; St Louis, 1955-75) (subsequently LW), I, 68, 120; John Calvin, Commentary on Genesis, 2.19, tr. and ed. John King (Grand Rapids, Mich., 1948), 131; George Walker, History of the Creation (London, 1641), 193; John Greene, The First Man, or A Short Discourse of Adam's State (London, 1643), 1; Nicholas Culpeper, Complete Herbal (Ware, 1995), vii.
10. See, e.g., Luther, Lectures in Genesis, in Luther s Works, ed. J. Pelikan and H. Lehman (55 vols.; St Louis, 1955-75) (subsequently LW), I, 68, 120; John Calvin, Commentary on Genesis, 2.19, tr. and ed. John King (Grand Rapids, Mich., 1948), 131; George Walker, History of the Creation (London, 1641), 193; John Greene, The First Man, or A Short Discourse of Adam's State (London, 1643), 1; Nicholas Culpeper, Complete Herbal (Ware, 1995), vii.
11. See, e.g., Luther, Lectures in Genesis, in Luther s Works, ed. J. Pelikan and H. Lehman (55 vols.; St Louis, 1955-75) (subsequently LW), I, 68, 120; John Calvin, Commentary on Genesis, 2.19, tr. and ed. John King (Grand Rapids, Mich., 1948), 131; George Walker, History of the Creation (London, 1641), 193; John Greene, The First Man, or A Short Discourse of Adam's State (London, 1643), 1; Nicholas Culpeper, Complete Herbal (Ware, 1995), vii.
12. See, e.g., Luther, Lectures in Genesis, in Luther s Works, ed. J. Pelikan and H. Lehman (55 vols.; St Louis, 1955-75) (subsequently LW), I, 68, 120; John Calvin, Commentary on Genesis, 2.19, tr. and ed. John King (Grand Rapids, Mich., 1948), 131; George Walker, History of the Creation (London, 1641), 193; John Greene, The First Man, or A Short Discourse of Adam's State (London, 1643), 1; Nicholas Culpeper, Complete Herbal (Ware, 1995), vii.
13. r.
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18. Martin Luther, Table Talk, tr. William Hazlitt (Philadelphia, 1848), cxxviii; Cf. Lectures on Genesis 1-5, LW, I, 62; Lectures on the Psalms, LW, XII, 117. Cf. Morton, Treatise, 223; Henry Holland, The Historie of Adam (London, 1606), fol. 6. Also see Williams, The Ideas of the Fall and of Original Sin (London, 1927), 71-72.
19. Martin Luther, Table Talk, tr. William Hazlitt (Philadelphia, 1848), cxxviii; Cf. Lectures on Genesis 1-5, LW, I, 62; Lectures on the Psalms, LW, XII, 117. Cf. Morton, Treatise, 223; Henry Holland, The Historie of Adam (London, 1606), fol. 6. Also see Williams, The Ideas of the Fall and of Original Sin (London, 1927), 71-72.
20. Martin Luther, Table Talk, tr. William Hazlitt (Philadelphia, 1848), cxxviii; Cf. Lectures on Genesis 1-5, LW, I, 62; Lectures on the Psalms, LW, XII, 117. Cf. Morton, Treatise, 223; Henry Holland, The Historie of Adam (London, 1606), fol. 6. Also see Williams, The Ideas of the Fall and of Original Sin (London, 1927), 71-72.
21. Martin Luther, Table Talk, tr. William Hazlitt (Philadelphia, 1848), cxxviii; Cf. Lectures on Genesis 1-5, LW, I, 62; Lectures on the Psalms, LW, XII, 117. Cf. Morton, Treatise, 223; Henry Holland, The Historie of Adam (London, 1606), fol. 6. Also see Williams, The Ideas of the Fall and of Original Sin (London, 1927), 71-72.
22. Martin Luther, Table Talk, tr. William Hazlitt (Philadelphia, 1848), cxxviii; Cf. Lectures on Genesis 1-5, LW, I, 62; Lectures on the Psalms, LW, XII, 117. Cf. Morton, Treatise, 223; Henry Holland, The Historie of Adam (London, 1606), fol. 6. Also see Williams, The Ideas of the Fall and of Original Sin (London, 1927), 71-72.
23. Martin Luther, Table Talk, tr. William Hazlitt (Philadelphia, 1848), cxxviii; Cf. Lectures on Genesis 1-5, LW, I, 62; Lectures on the Psalms, LW, XII, 117. Cf. Morton, Treatise, 223; Henry Holland, The Historie of Adam (London, 1606), fol. 6. Also see Williams, The Ideas of the Fall and of Original Sin (London, 1927), 71-72.
24. Glanvill, The Vanity of Dogmatizing (London, 1661), 1, 5.
25. Ibid., 6-8.
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32. Glanvill, Vanity of Dogmatizing, 4.
33. George Burches, Mans Inbred Malady (London, 1655), 17.
34. Peter Harrison, "Reading the Passions: The Fall, the Passions, and Dominion over Nature," in S. Gaukroger (ed.). The Soft Underbelly of Reason: The Passions in the Seventeenth Century (London, 1998), 49-78.
35. See Martin Luther, Lectures on Genesis: 1-5, LW, I, 166; John Calvin, Commentary on Jonah, 1.5, tr. John Owen (Grand Rapids, Mich., 1950), 37, 38, Commentaries on Ezekiel, tr. Thomas Myers (2 vols., Grand Rapids, Mich., 1948), II, 5-44;
36. See Martin Luther, Lectures on Genesis: 1-5, LW, I, 166; John Calvin, Commentary on Jonah, 1.5, tr. John Owen (Grand Rapids, Mich., 1950), 37, 38, Commentaries on Ezekiel, tr. Thomas Myers (2 vols., Grand Rapids, Mich., 1948), II, 5-44;
37. See Martin Luther, Lectures on Genesis: 1-5, LW, I, 166; John Calvin, Commentary on Jonah, 1.5, tr. John Owen (Grand Rapids, Mich., 1950), 37, 38, Commentaries on Ezekiel, tr. Thomas Myers (2 vols., Grand Rapids, Mich., 1948), II, 5-44;
38. Institutes of the Christian Religion, II.ii.12, ed. John McNeill (2 vols., Philadelphia, 1960), I, 270-71.
39. Peter Harrison, The Bible, Protestantism, and the Rise of Natural Science (Cambridge, 1998), esp. 121-29, 205-11.
40. Thomas Wright, Passions of the Mind (London, 1601), 2-3. See also Robert Burton, Anatomy of Melancholy, 1.1.1.1 ed. Thomas Faulkner et al. (3 vols., Oxford, 1989), I, 122; Edward Reynolds, A Treatise of the Passions (London, 1647), 483, 5-6.
41. Thomas Wright, Passions of the Mind (London, 1601), 2-3. See also Robert Burton, Anatomy of Melancholy, 1.1.1.1 ed. Thomas Faulkner et al. (3 vols., Oxford, 1989), I, 122; Edward Reynolds, A Treatise of the Passions (London, 1647), 483, 5-6.
42. Thomas Wright, Passions of the Mind (London, 1601), 2-3. See also Robert Burton, Anatomy of Melancholy, 1.1.1.1 ed. Thomas Faulkner et al. (3 vols., Oxford, 1989), I, 122; Edward Reynolds, A Treatise of the Passions (London, 1647), 483, 5-6.
43. r.
44. r.
45. Browne, Pseudodoxia Epidemica, I.i, ed. Robin Robbins (2 vols., Oxford, 1981), I, 5.
46. On the avoidance of error as sufficient for truth, see Thomas Lennon's introduction to Malebranche, Search After Truth, xii.
47. Descartes, Principles 1, §31, in The Philosophical writings of Descartes, tr. John Cottingham, Robert Stoothoff, Dugald Murdoch, and Anthony Kenny (3 vols., Cambridge, 1984-91) [subsequently CSM], I, 203-4.
48. Malebranche, Search after Truth, I.5 (p. 19).
49. Bacon, Great Instauration, Works, IV, 20, 21.
50. Glanvill, Vanity of Dogmatizing, 63; Cf. Scepsis Scientifica (London, 1665), 48.
51. Glanvill, Vanity of Dogmatizing, 63; Cf. Scepsis Scientifica (London, 1665), 48.
52. Hooke, Micrographia, Preface.
53. Summa theologiae la 95. 1, Blackfriars edn., ed. Thomas Gilby (60 vols., London, 1964-76).
54. See Williams, Ideas of the Fall, 410-14.
55. Thomistic philosophy had undergone a revival in the second half of the sixteenth century, and Descartes's education by the Jesuits at La Flèche would doubtless have ensured his familiarity with the teachings of St Thomas on this question. See Roger Ariew, "Descartes and Scholasticism: The Intellectual Background to Descartes' Thought," The Cambridge Companion to Descartes ed. John Cottingham (Cambridge, 1992), 58-90.
56. Descartes, Principles 1, §31, CSMI, 203-4,207. Definition repeated in "Letter to Regius," 24 May 1640, CSM III, 148.
57. Descartes, Principles 1, §31, CSMI, 203-4,207. Definition repeated in "Letter to Regius," 24 May 1640, CSM III, 148.
58. Descartes, Objections and Replies, CSM II, 258, cf. II, 218.
59. Descartes, Objections and Replies, CSM II, 258, cf. II, 218.
60. Descartes, Rules for the Direction of the Mind, Rule IV, CSM I, 17. Cf. Discourse II, CSM I, 124; "Early Writings," CSM 1, 4.
61. Descartes, Rules for the Direction of the Mind, Rule IV, CSM I, 17. Cf. Discourse II, CSM I, 124; "Early Writings," CSM 1, 4.
62. Descartes, Rules for the Direction of the Mind, Rule IV, CSM I, 17. Cf. Discourse II, CSM I, 124; "Early Writings," CSM 1, 4.
63. Descartes, Meditations 3.5, CSM II, 35; Objections and Replies, 5.372, CSM II, 256; Principles of Philosophy, §11, CSM I, 199.
64. Descartes, Meditations 3.5, CSM II, 35; Objections and Replies, 5.372, CSM II, 256; Principles of Philosophy, §11, CSM I, 199.
65. Descartes, Meditations 3.5, CSM II, 35; Objections and Replies, 5.372, CSM II, 256; Principles of Philosophy, §11, CSM I, 199.
66. Descartes, Principles of Philosophy §14, CSM I, 201; cf. 249, 257. See also The World, CSM I, 97.
67. Descartes, Principles of Philosophy §14, CSM I, 201; cf. 249, 257. See also The World, CSM I, 97.
68. Spinoza, Letters: July 1664-September 1665, The Collected Works of Spinoza, ed. and tr. Edwin Curley (Princeton, 1985), I, 370-71.
69. Spinoza, Descartes' Principles of Philosophy, in Collected Works I, 256, cf. 258-59. See also Letters, Letter 19, in Collected Works, 1, 359.
70. Spinoza, Descartes' Principles of Philosophy, in Collected Works I, 256, cf. 258-59. See also Letters, Letter 19, in Collected Works, 1, 359.
71. Spinoza, Letters: July 1664-September 1665, Collected Works I, 370-71.
72. Malebranche, Search after Truth 1.5 (p.19). Malebranche's account of how original sin is inherited draws upon the Cartesian physiology of the passions. See Search After Truth, 122-23, and Descartes, Passions of the Soul, CSM I, 375.
73. Malebranche, Search after Truth 1.5 (p.19). Malebranche's account of how original sin is inherited draws upon the Cartesian physiology of the passions. See Search After Truth, 122-23, and Descartes, Passions of the Soul, CSM I, 375.
74. Malebranche, Search after Truth 1.5 (p.19). Malebranche's account of how original sin is inherited draws upon the Cartesian physiology of the passions. See Search After Truth, 122-23, and Descartes, Passions of the Soul, CSM I, 375.
75. Malebranche, Search After Truth, 120. For Malebranche's physiology of memory see John Sutton, Philosophy and Memory Traces: Descartes to Connectionism (Cambridge, 1998), 106-13.
76. Malebranche, Search After Truth, 120. For Malebranche's physiology of memory see John Sutton, Philosophy and Memory Traces: Descartes to Connectionism (Cambridge, 1998), 106-13.
77. Ibid., xxxvii.
78. Ibid., x1.
79. Descartes, Principles of Philosophy, CSM I, 188.
80. Descartes to Mersenne, 13 November 1629, CSM III, 7. The events of Malebranche's discovery of Descartes are related by his early biographer, Y. M. André, La Vie du R. P. Malebranche (Geneva, 1992), 12.
81. See CSM II 48 49 111; CSM I, 197, 179, 201; CSM III, 38. On Descartes's conception of certainty, however, see Desmond Clarke, "Descartes' Philosophy of Science," in Cottingham (ed.), Cambridge Companion to Descartes, 258-85. On Descartes's own assessment of his achievement see J.-L. Marion, Sur la Théologie blanche de Descartes (Paris, 1981), 10.
82. See CSM II 48 49 111; CSM I, 197, 179, 201; CSM III, 38. On Descartes's conception of certainty, however, see Desmond Clarke, "Descartes' Philosophy of Science," in Cottingham (ed.), Cambridge Companion to Descartes, 258-85. On Descartes's own assessment of his achievement see J.-L. Marion, Sur la Théologie blanche de Descartes (Paris, 1981), 10.
83. Malebranche, Search After Truth, xxxvii. Malebranche, it must be said, is in many respects an Augustinian thinker, and his view of knowing all things in God has clear Augustinian elements. Yet he retains an optimism about the amenability of the human condition to philosophical therapy.
84. Luther, Lectures on Genesis, 1-5, LW, I, 167; I, 142. Cf. Aquinas, Summa contra gentiles 1.7. Such analyses became standard in the reformed (and particularly Calvinist) traditions. See Reynolds, Treatise of the Passions, 5, 44, 483; William Perkins, An Exposition of the Creed, in Workes (London, 1605), 181-82.
85. Luther, Lectures on Genesis, 1-5, LW, I, 167; I, 142. Cf. Aquinas, Summa contra gentiles 1.7. Such analyses became standard in the reformed (and particularly Calvinist) traditions. See Reynolds, Treatise of the Passions, 5, 44, 483; William Perkins, An Exposition of the Creed, in Workes (London, 1605), 181-82.
86. Luther, Lectures on Genesis, 1-5, LW, I, 167; I, 142. Cf. Aquinas, Summa contra gentiles 1.7. Such analyses became standard in the reformed (and particularly Calvinist) traditions. See Reynolds, Treatise of the Passions, 5, 44, 483; William Perkins, An Exposition of the Creed, in Workes (London, 1605), 181-82.
87. Luther, Lectures on Genesis, 1-5, LW, I, 167; I, 142. Cf. Aquinas, Summa contra gentiles 1.7. Such analyses became standard in the reformed (and particularly Calvinist) traditions. See Reynolds, Treatise of the Passions, 5, 44, 483; William Perkins, An Exposition of the Creed, in Workes (London, 1605), 181-82.
88. Luther, Lectures on Genesis, 1-5, LW, I, 167; I, 142. Cf. Aquinas, Summa contra gentiles 1.7. Such analyses became standard in the reformed (and particularly Calvinist) traditions. See Reynolds, Treatise of the Passions, 5, 44, 483; William Perkins, An Exposition of the Creed, in Workes (London, 1605), 181-82.
89. Luther, Lectures on Genesis, 1-5, LW, I, 167; I, 142. Cf. Aquinas, Summa contra gentiles 1.7. Such analyses became standard in the reformed (and particularly Calvinist) traditions. See Reynolds, Treatise of the Passions, 5, 44, 483; William Perkins, An Exposition of the Creed, in Workes (London, 1605), 181-82.
90. Calvin, Commentaries on Ezekiel, I, 375.
91. Luther, Commentaries on Genesis, LW, 1, 65. Calvin, Institutes I.xv.4 (I, 189). Subsequent Calvinists were even less ambivalent. Robert Burton, for example, spoke of the "destruction of God's image" caused by "the sinne of our first parent Adam." Anatomy of Melancholy, I, 122.
92. Luther, Commentaries on Genesis, LW, 1, 65. Calvin, Institutes I.xv.4 (I, 189). Subsequent Calvinists were even less ambivalent. Robert Burton, for example, spoke of the "destruction of God's image" caused by "the sinne of our first parent Adam." Anatomy of Melancholy, I, 122.
93. Luther, Commentaries on Genesis, LW, 1, 65. Calvin, Institutes I.xv.4 (I, 189). Subsequent Calvinists were even less ambivalent. Robert Burton, for example, spoke of the "destruction of God's image" caused by "the sinne of our first parent Adam." Anatomy of Melancholy, I, 122.
94. See, e.g., Anthony Burgess, The Doctrine of Original Sin (London, 1658), 118. Burgess explicitly rejected the notion of sin as mere privation. See 136-43, 210.
95. Ibid. Cf. Luther, Lectures in Genesis, LW, I, 68, 120.
96. Ibid. Cf. Luther, Lectures in Genesis, LW, I, 68, 120.
97. Locke, Essay, IV.12.10 (p. 645). Cf. Some Thoughts Concerning Education, 190, ed. John W. Yolton and Jean S. Yolton (Oxford, 1989), 244; cf. Glanvill, "Against Confidence in Philosophy," 15, in Essays . See also W. M. Spellman, John Locke and the Problem of Depravity (Oxford, 1988). On empiricism as mitigated skepticism see S. Buckle, "British Sceptical Realism: A Fresh Look at the British Tradition," European Journal of Philosophy, 1 (1999), 1-29.
98. Locke, Essay, IV.12.10 (p. 645). Cf. Some Thoughts Concerning Education, 190, ed. John W. Yolton and Jean S. Yolton (Oxford, 1989), 244; cf. Glanvill, "Against Confidence in Philosophy," 15, in Essays . See also W. M. Spellman, John Locke and the Problem of Depravity (Oxford, 1988). On empiricism as mitigated skepticism see S. Buckle, "British Sceptical Realism: A Fresh Look at the British Tradition," European Journal of Philosophy, 1 (1999), 1-29.
99. Locke, Essay, IV.12.10 (p. 645). Cf. Some Thoughts Concerning Education, 190, ed. John W. Yolton and Jean S. Yolton (Oxford, 1989), 244; cf. Glanvill, "Against Confidence in Philosophy," 15, in Essays . See also W. M. Spellman, John Locke and the Problem of Depravity (Oxford, 1988). On empiricism as mitigated skepticism see S. Buckle, "British Sceptical Realism: A Fresh Look at the British Tradition," European Journal of Philosophy, 1 (1999), 1-29.
100. Locke, Essay, IV.12.10 (p. 645). Cf. Some Thoughts Concerning Education, 190, ed. John W. Yolton and Jean S. Yolton (Oxford, 1989), 244; cf. Glanvill, "Against Confidence in Philosophy," 15, in Essays . See also W. M. Spellman, John Locke and the Problem of Depravity (Oxford, 1988). On empiricism as mitigated skepticism see S. Buckle, "British Sceptical Realism: A Fresh Look at the British Tradition," European Journal of Philosophy, 1 (1999), 1-29.
101. Locke, Essay, IV.12.10 (p. 645). Cf. Some Thoughts Concerning Education, 190, ed. John W. Yolton and Jean S. Yolton (Oxford, 1989), 244; cf. Glanvill, "Against Confidence in Philosophy," 15, in Essays . See also W. M. Spellman, John Locke and the Problem of Depravity (Oxford, 1988). On empiricism as mitigated skepticism see S. Buckle, "British Sceptical Realism: A Fresh Look at the British Tradition," European Journal of Philosophy, 1 (1999), 1-29.
102. Descartes, Objections and Replies, CSM II, 279-80.
103. See, e.g., Gisbert Voetius, "De errore & heresie," I.iv, II.i, in Selectarum disputationum theoiogicarum (4 vols., Ultrajecti, 1648), III, 701, 714, 702. For a useful account of the views of Voetius and his reaction to Cartesianism, see Theo Verbeek, "From Learned Ignorance to Scepticism: Descartes and Calvinist Orthodoxy," in Richard Popkin and Arjo Vanderjagt (eds.), Scepticism and Irreligion in the Seventeenth and Eighteenth Centuries (Leiden, 1993), 31-58, and Nicholas Jolley, "The Reception of Descartes' Philosophy," The Cambridge Companion to Descartes, 393-419.
104. See, e.g., Gisbert Voetius, "De errore & heresie," I.iv, II.i, in Selectarum disputationum theoiogicarum (4 vols., Ultrajecti, 1648), III, 701, 714, 702. For a useful account of the views of Voetius and his reaction to Cartesianism, see Theo Verbeek, "From Learned Ignorance to Scepticism: Descartes and Calvinist Orthodoxy," in Richard Popkin and Arjo Vanderjagt (eds.), Scepticism and Irreligion in the Seventeenth and Eighteenth Centuries (Leiden, 1993), 31-58, and Nicholas Jolley, "The Reception of Descartes' Philosophy," The Cambridge Companion to Descartes, 393-419.
105. See, e.g., Gisbert Voetius, "De errore & heresie," I.iv, II.i, in Selectarum disputationum theoiogicarum (4 vols., Ultrajecti, 1648), III, 701, 714, 702. For a useful account of the views of Voetius and his reaction to Cartesianism, see Theo Verbeek, "From Learned Ignorance to Scepticism: Descartes and Calvinist Orthodoxy," in Richard Popkin and Arjo Vanderjagt (eds.), Scepticism and Irreligion in the Seventeenth and Eighteenth Centuries (Leiden, 1993), 31-58, and Nicholas Jolley, "The Reception of Descartes' Philosophy," The Cambridge Companion to Descartes, 393-419.
106. Thomas White, An Exclusion of Sceptics from all Title to Dispute (London, 1665), To the Reader.
107. v.
108. v.
109. V.
110. V.
111. v.
112. r.
113. Jacob Boehme, The Way To Christ (London, 1622), 1.
114. Boehme, The Second Books (London, 1648), Preface.
115. Lauren Kassell, "Reading for the Philosophers' Stone," in Marina Frasca-Spada and Nick Jardine (eds.), Books and the Sciences in History (Cambridge, 2000), 132-50 (133).
116. Descartes, Reply to Objections, VI, CSM II, 290.
117. Malebranche, Search After Truth, xxxvii. The Cartesian Pierre Poiret was even more overtly mystical. See Thomas M. Lennon, "The Cartesian Dialectic of Creation," in Daniel Garber and Michael Ayers (eds.), The Cambridge History of Seventeenth-Century Philosophy (2 vols., Cambridge, 1998), I, 331-62.
118. Malebranche, Search After Truth, xxxvii. The Cartesian Pierre Poiret was even more overtly mystical. See Thomas M. Lennon, "The Cartesian Dialectic of Creation," in Daniel Garber and Michael Ayers (eds.), The Cambridge History of Seventeenth-Century Philosophy (2 vols., Cambridge, 1998), I, 331-62.
119. Walter Charleton, The Darknes of Atheism Dispelled by the Light of Nature (London, 1652). Charleton actually identifies this with the scholastic motto: Nulla res. qualifcunque est, intelligi potest, nisi Deus paus intelligatur.
120. v.
121. John Milton, "On Education," The Prose Works of John Milton, ed. J. A. St John and Charles Sumner (5 vols., London, 1848-64), III, 462-63; Cf. Jean Gailhard, A Treatise Concerning the Education of Youth (London, 1678), 28.
122. John Milton, "On Education," The Prose Works of John Milton, ed. J. A. St John and Charles Sumner (5 vols., London, 1848-64), III, 462-63; Cf. Jean Gailhard, A Treatise Concerning the Education of Youth (London, 1678), 28.
123. Descartes, Objections and Replies, CSM II, 279-80, 290.
124. Descartes, Discourse, CSM I, 123.
125. Amélie Rorty, "The Structure of Descartes' Meditations," in Essays on Descartes' Meditations, ed. Amélie Rorty (Berkeley, 1986), 2. In the same volume see also Gary Hatfield, "The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises," 45-79. Others who have drawn attention to the formally meditative mood of the Meditations include Walter Stohrer, "Descartes and Ignatius Loyola: La Flèche and Manresa Revisted," Journal of the History of Philosophy, 17 (1979), 11-27; Arthur Thomson, "Ignace de Loyola et Descartes: L'influence des exercises spirituels sur les oeuvres philosohiques de Descartes," Archives de philosophie, 35 (1972), 61-85; L. J. Beck, The Metaphysics of Descartes: A Study of the "Meditations" (Oxford, 1965), 28-38; Z. Vendler, "Descartes' Exercises," Canadian Journal of Philosophy, 19 (1989), 193-224. More skeptical about the link between Descartes's work and the traditional spiritual exercises is Bradley Rubidge, "Descartes's Meditations and Devotional Meditations," JHI, 51 (1990), 27-49.
126. Amélie Rorty, "The Structure of Descartes' Meditations," in Essays on Descartes' Meditations, ed. Amélie Rorty (Berkeley, 1986), 2. In the same volume see also Gary Hatfield, "The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises," 45-79. Others who have drawn attention to the formally meditative mood of the Meditations include Walter Stohrer, "Descartes and Ignatius Loyola: La Flèche and Manresa Revisted," Journal of the History of Philosophy, 17 (1979), 11-27; Arthur Thomson, "Ignace de Loyola et Descartes: L'influence des exercises spirituels sur les oeuvres philosohiques de Descartes," Archives de philosophie, 35 (1972), 61-85; L. J. Beck, The Metaphysics of Descartes: A Study of the "Meditations" (Oxford, 1965), 28-38; Z. Vendler, "Descartes' Exercises," Canadian Journal of Philosophy, 19 (1989), 193-224. More skeptical about the link between Descartes's work and the traditional spiritual exercises is Bradley Rubidge, "Descartes's Meditations and Devotional Meditations," JHI, 51 (1990), 27-49.
127. Amélie Rorty, "The Structure of Descartes' Meditations," in Essays on Descartes' Meditations, ed. Amélie Rorty (Berkeley, 1986), 2. In the same volume see also Gary Hatfield, "The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises," 45-79. Others who have drawn attention to the formally meditative mood of the Meditations include Walter Stohrer, "Descartes and Ignatius Loyola: La Flèche and Manresa Revisted," Journal of the History of Philosophy, 17 (1979), 11-27; Arthur Thomson, "Ignace de Loyola et Descartes: L'influence des exercises spirituels sur les oeuvres philosohiques de Descartes," Archives de philosophie, 35 (1972), 61-85; L. J. Beck, The Metaphysics of Descartes: A Study of the "Meditations" (Oxford, 1965), 28-38; Z. Vendler, "Descartes' Exercises," Canadian Journal of Philosophy, 19 (1989), 193-224. More skeptical about the link between Descartes's work and the traditional spiritual exercises is Bradley Rubidge, "Descartes's Meditations and Devotional Meditations," JHI, 51 (1990), 27-49.
128. Amélie Rorty, "The Structure of Descartes' Meditations," in Essays on Descartes' Meditations, ed. Amélie Rorty (Berkeley, 1986), 2. In the same volume see also Gary Hatfield, "The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises," 45-79. Others who have drawn attention to the formally meditative mood of the Meditations include Walter Stohrer, "Descartes and Ignatius Loyola: La Flèche and Manresa Revisted," Journal of the History of Philosophy, 17 (1979), 11-27; Arthur Thomson, "Ignace de Loyola et Descartes: L'influence des exercises spirituels sur les oeuvres philosohiques de Descartes," Archives de philosophie, 35 (1972), 61-85; L. J. Beck, The Metaphysics of Descartes: A Study of the "Meditations" (Oxford, 1965), 28-38; Z. Vendler, "Descartes' Exercises," Canadian Journal of Philosophy, 19 (1989), 193-224. More skeptical about the link between Descartes's work and the traditional spiritual exercises is Bradley Rubidge, "Descartes's Meditations and Devotional Meditations," JHI, 51 (1990), 27-49.
129. Amélie Rorty, "The Structure of Descartes' Meditations," in Essays on Descartes' Meditations, ed. Amélie Rorty (Berkeley, 1986), 2. In the same volume see also Gary Hatfield, "The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises," 45-79. Others who have drawn attention to the formally meditative mood of the Meditations include Walter Stohrer, "Descartes and Ignatius Loyola: La Flèche and Manresa Revisted," Journal of the History of Philosophy, 17 (1979), 11-27; Arthur Thomson, "Ignace de Loyola et Descartes: L'influence des exercises spirituels sur les oeuvres philosohiques de Descartes," Archives de philosophie, 35 (1972), 61-85; L. J. Beck, The Metaphysics of Descartes: A Study of the "Meditations" (Oxford, 1965), 28-38; Z. Vendler, "Descartes' Exercises," Canadian Journal of Philosophy, 19 (1989), 193-224. More skeptical about the link between Descartes's work and the traditional spiritual exercises is Bradley Rubidge, "Descartes's Meditations and Devotional Meditations," JHI, 51 (1990), 27-49.
130. Amélie Rorty, "The Structure of Descartes' Meditations," in Essays on Descartes' Meditations, ed. Amélie Rorty (Berkeley, 1986), 2. In the same volume see also Gary Hatfield, "The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises," 45-79. Others who have drawn attention to the formally meditative mood of the Meditations include Walter Stohrer, "Descartes and Ignatius Loyola: La Flèche and Manresa Revisted," Journal of the History of Philosophy, 17 (1979), 11-27; Arthur Thomson, "Ignace de Loyola et Descartes: L'influence des exercises spirituels sur les oeuvres philosohiques de Descartes," Archives de philosophie, 35 (1972), 61-85; L. J. Beck, The Metaphysics of Descartes: A Study of the "Meditations" (Oxford, 1965), 28-38; Z. Vendler, "Descartes' Exercises," Canadian Journal of Philosophy, 19 (1989), 193-224. More skeptical about the link between Descartes's work and the traditional spiritual exercises is Bradley Rubidge, "Descartes's Meditations and Devotional Meditations," JHI, 51 (1990), 27-49.
131. Amélie Rorty, "The Structure of Descartes' Meditations," in Essays on Descartes' Meditations, ed. Amélie Rorty (Berkeley, 1986), 2. In the same volume see also Gary Hatfield, "The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises," 45-79. Others who have drawn attention to the formally meditative mood of the Meditations include Walter Stohrer, "Descartes and Ignatius Loyola: La Flèche and Manresa Revisted," Journal of the History of Philosophy, 17 (1979), 11-27; Arthur Thomson, "Ignace de Loyola et Descartes: L'influence des exercises spirituels sur les oeuvres philosohiques de Descartes," Archives de philosophie, 35 (1972), 61-85; L. J. Beck, The Metaphysics of Descartes: A Study of the "Meditations" (Oxford, 1965), 28-38; Z. Vendler, "Descartes' Exercises," Canadian Journal of Philosophy, 19 (1989), 193-224. More skeptical about the link between Descartes's work and the traditional spiritual exercises is Bradley Rubidge, "Descartes's Meditations and Devotional Meditations," JHI, 51 (1990), 27-49.
132. Glanvill, Philosophia Pia (London, 1671), 46.
133. Bacon, Great Instauration, Works IV, 20.
134. Bacon, Natural and Experimental History, Works V, 132; Historia ventorum, Works II, 14-15.
135. Bacon, Natural and Experimental History, Works V, 132; Historia ventorum, Works II, 14-15.
136. Bacon, Great Instauration, Works IV, 18.
137. Glanvill, Vanity of Dogmatizing, 73.
138. Ibid., 14-15. At this time, Glanvill was still a supporter of Cartesian philosophy.
139. Pascal, Pensées §435. This avenue of criticism was pursued most enthusiastically by those in the reformed traditions. See Luther, Lectures on Genesis, LW, I, 166; Calvin, Institutes, II.vii.6 (I, 355). On characterizations of Aristotelian science as proud and "puffed up" knowledge see Harrison, "Curiosity, Forbidden Knowledge, and the Reformation of Natural Philosophy in Early-Modern England," Isis, 92 (2001), 257-78.
140. Pascal, Pensées §435. This avenue of criticism was pursued most enthusiastically by those in the reformed traditions. See Luther, Lectures on Genesis, LW, I, 166; Calvin, Institutes, II.vii.6 (I, 355). On characterizations of Aristotelian science as proud and "puffed up" knowledge see Harrison, "Curiosity, Forbidden Knowledge, and the Reformation of Natural Philosophy in Early-Modern England," Isis, 92 (2001), 257-78.
141. Pascal, Pensées §435. This avenue of criticism was pursued most enthusiastically by those in the reformed traditions. See Luther, Lectures on Genesis, LW, I, 166; Calvin, Institutes, II.vii.6 (I, 355). On characterizations of Aristotelian science as proud and "puffed up" knowledge see Harrison, "Curiosity, Forbidden Knowledge, and the Reformation of Natural Philosophy in Early-Modern England," Isis, 92 (2001), 257-78.
142. Pascal, Pensées §435. This avenue of criticism was pursued most enthusiastically by those in the reformed traditions. See Luther, Lectures on Genesis, LW, I, 166; Calvin, Institutes, II.vii.6 (I, 355). On characterizations of Aristotelian science as proud and "puffed up" knowledge see Harrison, "Curiosity, Forbidden Knowledge, and the Reformation of Natural Philosophy in Early-Modern England," Isis, 92 (2001), 257-78.
143. The biblical sources for this view were Genesis 3.17-18; Romans 8.20-22.
144. See Harrison, "Reading the Passions."
145. Gideon Harvey, Archelogia Philosophica Nova, or New Principles of Philosophy (London, 1663), 89.
146. Thomas Traherne, Christian Ethics: Or Divine Morality (London, 1675), 101. Thomas Browne adopted a related position, arguing that since the Fall nature had been under the thrall of Satan, who could distort it and manipulate it. Pseudodoxia Epidemica I.x, xi. (I, 58-73).
147. Thomas Traherne, Christian Ethics: Or Divine Morality (London, 1675), 101. Thomas Browne adopted a related position, arguing that since the Fall nature had been under the thrall of Satan, who could distort it and manipulate it. Pseudodoxia Epidemica I.x, xi. (I, 58-73).
148. Jean-François Senault, Man Becom Guilty, Or the Corruption of Nature by Sinne, according to St. Augustin's Sense (London, 1650), 365-66.
149. Charlotte Methuen, "The Role of the Heavens in the Thought of Philip Melanchthon," JHI, 57 (1996), 385-403.
150. Bacon De Augmentis, Works IV, 292-95. Cf. Works III, 361. See also Hooke, Micrographia, Preface.
151. Bacon De Augmentis, Works IV, 292-95. Cf. Works III, 361. See also Hooke, Micrographia, Preface.
152. Bacon De Augmentis, Works IV, 292-95. Cf. Works III, 361. See also Hooke, Micrographia, Preface.
153. Bacon, Novum Organum I.xcviii, Works IV, 94-95.
154. Hooke, Micrographia, Preface.
155. Bacon, Great Instauration, Works IV, 27.
156. Malebranche, Search after Truth, xxxiv, 120.
157. I have assessed the merits of the voluntarism thesis elsewhere. See Peter Harrison, "Voluntarism and Early Modern Science," History of Science, 40 (2002), 63-89.
158. Steven Shapin, A Social History of Truth (Chicago, 1994).
159. Bacon, Great Instauration, Works IV, 17.