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Relevant bibliographies by topics / Cudworth

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Academic literature on the topic 'Cudworth'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Cudworth"

1

Pécharman, Martine. "Cudworth on Self-Consciousness and the I Myself." Vivarium 52, no. 3-4 (September 11, 2014): 287–314. http://dx.doi.org/10.1163/15685349-12341278.

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In the last two decades, Ralph Cudworth (1617-88) has been acknowledged as one of the paramount figures in the history of theories of consciousness. This paper discusses the interpretation defended by Udo Thiel (1991) and Vili Lähteenmäki (2010). Both contend that, for Cudworth, the reflexivity defining consciousness does not constitute self-consciousness, which, they say, requires self-determination for practical ends. On the contrary, I argue that for Cudworth any degree of consciousness implies a species of self-perception that must be considered a degree of self-consciousness. To do justice to Cudworth’s full position, I claim, we must take into account a kind of consciousness that I call ‘to-oneself ’ consciousness. Furthermore, I argue, the problem of the ethical self-formation of every human soul as one personality (which Cudworth calls “I myself in every man”) should be seen as going beyond the mere consideration of practical rationality.

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Schroeder, Mark. "Cudworth and Normative Explanations." Journal of Ethics and Social Philosophy 1, no. 3 (June 1, 2017): 1–28. http://dx.doi.org/10.26556/jesp.v1i3.15.

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Moral theories usually aspire to be explanatory – to tell us why something is wrong, why it is good, or why you ought to do it. So it is worth knowing how moral explanations differ, if they do, from explanations of other things. This paper uncovers a common unarticulated theory about how normative explanations must work – that they must follow what I call the Standard Model. Though the Standard Model Theory has many implications, in this paper I focus primarily on only one. It plays a crucial role in an argument originally due to Cudworth that has been widely held to conclusively establish that voluntaristic ethical theories are incoherent. But if Cudworth’s argument works, then so would similar arguments against many other moral theories. All of these theories therefore need a different model for how normative explanations can work. So I also motivate and sketch one such alternative model. The result enables us to make progress in evaluating the prospects for a successful reductive view about the normative.

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Hooker, B. "Cudworth and Quinn." Analysis 61, no. 4 (October 1, 2001): 333–35. http://dx.doi.org/10.1093/analys/61.4.333.

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Sailor, Danton B. "Newton's Debt to Cudworth." Journal of the History of Ideas 49, no. 3 (July 1988): 511. http://dx.doi.org/10.2307/2709490.

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Strok, Natalia. "Un monstruo con cuatro cabezas que se devoran entre sí: Materialismo y Naturaleza Plástica en Ralph Cudworth." Revista de filosofía DIÁNOIA 64, no. 83 (November 22, 2019): 209. http://dx.doi.org/10.22201/iifs.18704913e.2019.83.1593.

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En el presente artículo estudio la asociación entre los conceptos de “materialismo” y “ateísmo” en The True Intellectual System of the Universe de Ralph Cudworth y las consecuencias metafísicas que el inglés encuentra en esas corrientes. El inglés ofrece una clasificación exhaustiva de los posibles ateísmos para mostrar sus errores y participar en la gestación de categorías que a la larga se considerarán historiográficas. En un segundo momento, presento el concepto de “naturaleza plástica” y el orden ontológico que Cudworth ofrece como el correcto, en el cual se aprecia la influencia platónica y la subordinación de lo material a lo inmaterial. Así, en su metafísica, Cudworth sostiene un dualismo porque no rechaza la existencia de la materia, sino la utilización errónea que hacen de ella los ateos.

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Bahr, Fernando. "Cudworth, Bayle y Hume: sobre el ateísmo estratonista." Cadernos de Ética e Filosofia Política 1, no. 38 (July 26, 2021): 11–24. http://dx.doi.org/10.11606/issn.1517-0128.v1i38p11-24.

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Uno de los debates más interesante en torno a la razonabilidad del materialismo ateo se dio entre los siglos XVII y XVIII a partir de que el anglicano Ralph Cudworth recuperó, para confutarla, una antigua versión atribuida al peripatético Estratón de Lampsaco. Esta versión, y las ideas de Cudworth al respecto, llegan al Continente por obra de Jean Le Clerc, donde rápidamente caen bajo la crítica de Pierre Bayle. Bayle, en efecto, muestra que la posición de Cudworth era menos sólida de lo que se suponía y que, por lo tanto, la hipótesis estratonista no había sido confutada ni mucho menos. David Hume, por su parte, tomó nota de este debate y lo reutilizó como parte importante de sus Dialogues concerning Natural Religion, desde donde alcanzó su más amplia difusión.

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Lähteenmäki, Vili. "Cudworth on Types of Consciousness." British Journal for the History of Philosophy 18, no. 1 (January 2010): 9–34. http://dx.doi.org/10.1080/09608780903422206.

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Michael B. Gill. "Rationalism, Sentimentalism, and Ralph Cudworth." Hume Studies 30, no. 1 (2004): 149–81. http://dx.doi.org/10.1353/hms.2011.0243.

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Cunning, David. "Systematic Divergences in Malebranche and Cudworth." Journal of the History of Philosophy 41, no. 3 (2003): 343–63. http://dx.doi.org/10.1353/hph.2003.0026.

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Armour, Leslie. "The Idealist Philosophers’ God." Laval théologique et philosophique 58, no. 3 (March 21, 2003): 443–55. http://dx.doi.org/10.7202/000627ar.

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Abstract This paper argues that there are still clues in the ideas of Ralph Cudworth that enable us to develop a philosophical concept of God capable of addressing many of the perplexities of our own time. The association of love with the ultimately real emerges in Cudworth as a viable philosophical idea. It is argued further that the only successful idealist philosophy of religion is one which makes goodness paramount, and that only its concrete manifestation as love can make the notion of God intelligible, as can be seen today in the works of Jean-Luc Marion.

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Dissertations / Theses on the topic "Cudworth"

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Breteau, Jean-Louis. "Ralph Cudworth, le penseur." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37612338k.

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Breteau, Jean-Louis. "Ralph cudworth, le penseur." Paris 3, 1988. http://www.theses.fr/1987PA030221.

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Forme comme la plupart des autres neo-platoniciens de cambridge dans un milieu puritain, mais aussi heritier du platonisme florentin et temoin de l'emergence de la "nouvelle philosophie," ralph cudworth se detache tres tot des theses calvinistes et entreprend de relever le "defi deterministe" de deux manieres. Il s'appuie d'abord sur une methode hermeneutique. Comparant la parole de dieu avec la tradition juive et surtout avec les grands textes antiques, il montre que les erreurs presentes, en particulier l'atheisme de hobbes, repetent celles du passe et que, pour la plupart, les anciens ont professe un "polytheisme monarchique," c'est-adire cru a l'existence d'un dieu supreme et meme entrevu le dogme trinitaire. Pour sa part, tres attache au platonisme, cudworth porte neanmoins une admiration critique a descartes et se refere plus souvent que l'on n'aurait pu l'imaginer a aristote. Chemin faisant, il elabore egalement son propre "systeme" qui s'efforce d'eviter les impasses du dualisme dans le domaine ontologique, de refuter le relativisme nominaliste dans celui de la theorie de la connaissance et qui definit la liberte humaine a partir de son modele divin. Denoncant la psychologie des "facultes," il propose une anthropologie chretienne dont la clef de voute est le concept d'"hegemonikon," et la "bonne vie " qu'il invite a pratiquer n'est pas une voie extraordinaire, "mystique," mais la conduite du chretien qui use droitement de sa liberte. Si sa pensee, qui a influence bon nombre d'ecrivains et de penseurs, deroute parfois le lecteur moderne, c'est parce qu'elle se situe en un lieu-frontiere
Ralph cudworth, brought up like most cambridge platonists in a puritan environment, but also like them a late follower of the florentine academy at a time when the "new philosophy" was appearing on the stage, was soon to turn his back on calvinism and instead to take up the "determinist challenge" in two ways. First, he resorted to hermeneutics. Comparing the word of god with the jewish tradition and above all with the texts of classical antiquity, he showed that modern errors, e. G. Hobbes's atheism, merely reproduced those of the past and that most ancients were "monarchical polytheists, "i. E. Believed in the existence of a supreme god and even had glimpses of the trinity. Attached to platonism as he was, cudworth still expressed qualified admiration for descartes and often appealed to aristotle. Thus doing, he also built his own "system" whose aims were to eschew the difficulties of dualism in the field of ontology, to confute nominalism in that of epistemology and to define human freedom in relation to its divine archetype. Cudworth also refused the "faculty psychology" and based his own upon the concept of "hegemonikon. " the "good life" which he advocated in his ethics was not an extraordinary "mystical" way. If his thought, which influenced quite a few writers and thinkers (locke, shaftesbury, fielding, etc. ) proves somewhat disconcerting for the modern reader, the reason is that it occupies a sort of ideological border-line

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Thévenet, Anne. "Ralph Cudworth et les fondements de la morale." Clermont-Ferrand 2, 2007. http://www.theses.fr/2007CLF20016.

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Le platonicien de Cambridge Ralph Cudworth entreprend de sauver les conditions de la morale, mises à mal par les doctrines déterministes théologiques ou athées. Plutôt que d'élaborer un système moral, il se propose donc d'en assurer les fondements. Le premier fondement exige la reconnaissance d'un espace de contingence, requis pour que puisse s'exercer un libre arbitre moral effectif. En effet, seules des substances auto-actives, capables d'agir à partir d'elles-mêmes sans y être contraintes par la nécessité sont susceptibles d'être des agents moraux. Le second fondement repose sur l'existence d'un Dieu dont la volonté est ordonnée à une sagesse éternelle et immuable : les valeurs ne font pas l'objet d'une institution divine et sont communes au créateur et aux créatures. Le troisième fondement établit les conditions épistémologiques de la morale : les agents disposent d'un pouvoir inné de connaître les distinctions morales qui sont naturelles et immuables. L'intellect accède aux essences universelles grâce à une activité naturelle de l'esprit. Ces essences sont des pensées, qui existent toutes en acte dans l'esprit divin ; les intellects créés, qui n'en disposent que de manière potentielle, y ont accès par participation. Le quatrième fondement de la morale repose sur l'élaboration d'une psychologie qui met en lumière l'existence d'un pouvoir sur soi de l'âme : l'âme rationnelle est capable d'agir à partir d'elle-même et sur elle même. Elle peut ainsi prendre conscience d'elle même et se déterminer elle-même librement. L'examen de la vie psychique révèle le siège du libre arbitre moral en l'âme, qui peut choisir librement le genre de vie qu'elle menera

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Szemplinski, Krzysztof. "The metaphysics of the corporeal and the incorporeal in the writings of Ralph Cudworth." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315019.

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Carter, Benjamin Huw. "Politics, theology, and Cambridge Platonism : the Trinity and ethical community in the thought of Ralph Cudworth." Thesis, Middlesex University, 2004. http://eprints.mdx.ac.uk/13445/.

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This thesis is an examination of the influence of theological ideas on the development of liberal political philosophy in the seventeenth century. The basis of this account will be a detailed exanlination of the ethical and political ideas in the published and unpublished writings of the Cambridge Platonist, Ralph Cudworth. As the reputation of the Cambridge Platonists as other-worldly thinkers is well established in intellectual history, this thesis, in rejecting this common view, will examine how this image of the Cambridge Platonists came to prevail. I will argue that, when the Cambridge Platonists are viewed within their philosophical, theological and historical context, their thought contains a powerful critique of contemporary theological and political ideas. By a detailed analysis of Cudworth's theology, in particular his Trinitarianism, I will argue that Cudworth creates a sophisticated defence of political society based on the moral self-deternlination and political responsibility of the individual. Cudworth's defence of the political realm is deflned by his belief in the democratic revelation made to all men, in the form of reason, through the active power of a Neoplatonically understood Trinity. Cudworth allows for a political society (what I term an ethical community) in which the individual must make the most of his God-given potential, and in which the eternal and immutable truths in the intellect of God, and not the will of the sovereign, underpin the legitimacy and efficacy of that society. Cudworth's thought, far from being the apolitical system it is often assumed to be, provided ethical and political arguments which were, I argue, very influential on the late-seventeenth century debates for toleration and comprehension, and in particular the role played by the Latitudinarian divines in those debates. What we find in Cudworth's thought is a defence of the self-determining power of the individual which is defined by, and grows directly out of, a Trinitarian understanding of reality. This thesis will therefore show the way in which liberal political principles can be identified as growing positively out of the theological debates of tlle late-seventeenth century.

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Coleman, Nicholas Glynn. "The spirit of the interstices : on the plastick life of nature, the spiritual life of man, and the intellectual life of God, with reference to the Cambridge Platonists, especially Ralph Cudworth." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335024.

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Medeiros, Eduardo Vicentini de. "Thoreau : moralidade em primeira pessoa." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2015. http://hdl.handle.net/10183/131570.

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A presente tese carrega o ônus de afirmar a relevância dos textos de Henry David Thoreau para a filosofia moral. Duas estratégias paralelas foram utilizadas para cumprir a tarefa. A primeira consiste na discussão pormenorizada de um conjunto de autores que apresentaram para Thoreau diferentes visões sobre a moralidade e o papel da filosofia na tecitura de uma vida digna de ser vivida: o Unitarismo de William Ellery Channing, as doutrinas do Scottish Common Sense de Dugald Stewart e Thomas Reid, o utilitarismo teológico de William Paley, o intuicionismo racional dos Platonistas de Cambridge (representados aqui por Ralph Cudworth), Orestes Brownson e Ralph Waldo Emerson – dois dos principais nomes do Transcendentalismo da Nova Inglaterra e Samuel Taylor Coleridge, Victor Cousin e Thomas Carlyle – primeiros intérpretes do Idealismo Alemão para o mundo de língua inglesa. A segunda estratégia articula a reação de Thoreau a essas diferentes posições sobre a moralidade, mostrando como, a partir dessa reação, ele foi capaz de formular um exercício de pensamento moral, cristalizado, emblematicamente, na escritura de Walden. O conceito de “identidade ficcional” foi pensado para capturar as diferentes técnicas utilizadas nesse exercício.
The present thesis carries the burden of asserting the relevance of Henry David Thoreau´s texts for moral philosophy. Two parallel strategies have been used to complete the task. The first is a thorough discussion of a group of authors who presented to Thoreau different views on morality and the role of philosophy in the weaving of a life worthy of being lived: William Ellery Channing´s Unitarianism, the doctrines of the Scottish Common Sense - Dugald Stewart and Thomas Reid, William Paley´s theological utilitarianism, rational intuitionism of Cambridge Platonists (represented here by Ralph Cudworth), Orestes Brownson and Ralph Waldo Emerson - two of the leading names of New England Transcendentalism and Samuel Taylor Coleridge, Victor Cousin and Thomas Carlyle - first interpreters of German Idealism to the English-speaking world. The second strategy articulates Thoreau´s reaction to these different positions on morality, showing how, from this reaction, he was able to formulate an exercise in moral thinking, crystallized, emblematically, in the writing of Walden. The concept of "fictional identity" was designed to capture different techniques used in this exercise.

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Koffman, Jordan. "Truth and Tradition in Plato and the Cambridge Platonists." Thesis, 2009. http://hdl.handle.net/1974/5253.

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Both Plato and the Cambridge Platonists hold the view that moral knowledge depends primarily on cognitive resources which are innate to the mind. There is, nevertheless, a need for our minds to be prompted through experience in order for knowledge to occur. The following study is an attempt to reconstruct and compare the accounts in Plato and the Cambridge Platonists of the empirical conditions that are required for knowledge. For Plato, these conditions are a result of a decline in political and psychological constitutions, through which the intellect is increasingly developed. Dialectical analysis of received customs, laws, opinions, and language may then reveal the moral ideas upon which the polity was initially based and which remain implicit in common sense throughout the historical decline. Philosophical knowledge consists of a recollection of the ancient wisdom which was revealed to the original lawgiver by the gods. In the Cambridge Platonists, philosophical knowledge likewise consists of a recollection of revealed knowledge that stood at the foundation of a form of life, namely, Judaism. The revival of ancient Greek and Jewish philosophical theories in modern times heralds the end of history, in which the complete system of knowledge is both attainable and necessary for salvation. From the perspective of humanity as a whole, knowledge is initially granted through revelation, then generally forgotten, and finally recollected in a highly intellectual age of deteriorating morality and stability. The esoteric traditions of knowledge, coupled with recent developments in science and philosophy, act as the prompts for knowledge, given an intuitive basis that has been formed through the spread of Christianity. This intuitive basis serves as the concrete way in which the natural anticipations of the mind are gradually shaped in order to recognize the truth when it appears in a shrouded manner in modern philosophy. Both Plato and the Cambridge Platonists are critics of the similar intellectual trends in their times and they respond with similar arguments; however, unlike Plato, the Cambridge Platonists are unable to connect their rational critique with their genetic critique of modern ideas, rendering the latter ineffective.
Thesis (Ph.D, Philosophy) -- Queen's University, 2009-09-24 16:19:49.145

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Books on the topic "Cudworth"

1

Ralph Cudworth: An interpretation. Bristol: Thoemmes Antiguarian Books, 1990.

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Fryer, Charles. The locomotives of James Cudworth. [Cork]: The Author, 1997.

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Lotti, Brunello. Ralph Cudworth e l'idea di natura plastica. Udine: Campanotto, 2004.

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Aguirre, Charles Hayman. Survey of Cudworth Cemetery, Wanchese, NC: Survey & information. Kitty Hawk, NC (P.O. Box 205, Kitty Hawk 27949): Aguirre & Aguirre, 1991.

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Le ragioni dell'amore: Poetica, filosofia e morale in Damaris Cudworth Masham. Roma: Carocci, 2010.

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Walker, D. P. Il concetto di spirito o anima in Henry More e Ralph Cudworth. [Napoli]: Bibliopolis, 1986.

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Geographers' A to Z Map Company. Barnsley, Cudworth, Darfield, Darton, Dodworth, Dearne, Grimethorpe, Hoyland, Penistone, Royston, Worsbrough, Wombwell. Sevenoaks: Geographers A-Z Map Co, 1996.

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Plastic intellectual breeze: The contribution of Ralph Cudworth to S.T. Coleridge's early poetics of the symbol. Bern: Peter Lang, 2008.

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'The little commonwealth of man': The Trinitarian origins of the ethical and political philosophy of Ralph Cudworth. Leuven: Peeters, 2011.

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Geographers' A to Z Map Company. Barnsley A-Z street atlas: Includes Cudworth, Darfield, Darton, Dodworth, Dearne, Grimethorpe, Hoyland, Penistone, Royston, Worsbrough, Wombwell. Sevenoaks: Geographers'A-Z Map Co. Ltd., 1996.

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Book chapters on the topic "Cudworth"

1

Strazzoni, Andrea. "Cudworth, Ralph." In Encyclopedia of Renaissance Philosophy, 1–4. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-02848-4_479-1.

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Marshall, Eugene, and Susanne Sreedhar. "Damaris Cudworth Masham." In A New Modern Philosophy, 361–74. 1 [edition]. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351052269-14.

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Frankel, Lois. "Damaris Cudworth Masham." In A History of Women Philosophers, 73–85. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3790-4_5.

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Della Monica, Luigi. "Cudworth e le verità scritte." In Nutrix, 213–41. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.nutrix-eb.4.00089.

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Broad, Jacqueline. "Locke and Damaris Cudworth Masham." In The Lockean Mind, 22–26. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315099675-6.

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Lennon, Thomas M. "Cudworth and Bayle: An Odd Couple?" In The Achilles of Rationalist Psychology, 139–58. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-6893-5_8.

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Mihai, Adrian. "The Neoplatonic Hermeneutics of Ralph Cudworth." In International Archives of the History of Ideas Archives internationales d'histoire des idées, 89–99. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22200-0_6.

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Hutton, Sarah. "Ralph Cudworth, God, Mind and Nature." In Religion, Reason and Nature in Early Modern Europe, 61–76. Dordrecht: Springer Netherlands, 2001. http://dx.doi.org/10.1007/978-94-015-9777-7_4.

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Thiel, Udo. "Cudworth and Seventeenth-Century Theories of Consciousness." In The Uses of Antiquity, 79–99. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3412-5_4.

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Hutton, Sarah. "Cudworth, Boethius and the Scale of Nature." In The Cambridge Platonists in Philosophical Context, 93–100. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-015-8933-8_6.

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