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Books on the topic 'Cudworth'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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1

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

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2

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

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3

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

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4

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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5

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

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6

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

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7

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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8

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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9

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

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10

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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11

Raube, Sławomir. Deus explicatus: Stworzenie i Bóg w myśli Ralpha Cudwortha. Białystok: Wydawn. Uniwersytetu w Białymstoku, 2000.

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12

Cudworth, Ralph. A treatise of freewill and an introduction to Cudworth's treatise. London: Routledge/Thoemmes Press, 1992.

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13

Passmore, J. A. Ralph Cudworth. Cambridge University Press, 2013.

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14

Matthew, Young. Cudworth and Grimethorpe. Nonsuch Publishing, 2006.

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15

Young, M. Cudworth and Grimethorpe. Tempus Publishing Ltd, 1996.

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16

Passmore, J. A. Ralph Cudworth an Interpretation. Thoemmes Bristol, 1990.

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17

David, Green, and Peter Rose. Barnsley, Cudworth and Royston (Railway Memories S.). Bellcode Books, 1996.

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18

Cudworth, Ralph. Ralph Cudworth: A Treatise Concerning Eternal and Immutable Morality. Edited by Sarah Hutton. Cambridge University Press, 1996. http://dx.doi.org/10.1017/cbo9781139166720.

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19

Waite, Arthur Edward. Ralph Cudworth: A Christian Student Of The Holy Kabalah. Kessinger Publishing, LLC, 2006.

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20

D, Weixl Leona, and Cudworth History Book Committee., eds. Walk of ages: Cudworth & district : Bremen, Leofeld, Leofnard, old St. Benedict. Cudworth, Sask: Cudworth History Book Committee, 1986.

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21

Ralph Cudworth, System aus Transformation: Zur Naturphilosophie der Cambridge Platonists und ihrer Methode. De Gruyter, Inc., 2012.

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22

Lowrey, Charles E. The Philosophy of Ralph Cudworth a Study of the True Intellectual System of the Universe. Kessinger Publishing, LLC, 2004.

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23

Lowrey, Charles Emmet. The Philosophy of Ralf Cudworth: A Study of the True Intellectual System of the Universe. Adamant Media Corporation, 2005.

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24

Lowrey, Charles E. The Philosophy of Ralph Cudworth a Study of the True Intellectual System of the Universe. Kessinger Publishing, 2004.

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25

Richardson, Henry. Noneternal Moral Principles. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190247744.003.0010.

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Because this book’s central claim is that the moral community can authoritatively introduce new moral norms in the course of history, it seems to clash with the claim that all moral truths ultimately trace to eternally true principles of morality. This chapter considers the views of two philosophers whose added assumptions convert this into a real conflict—the seventeenth-century neo-Platonist Ralph Cudworth and the recently deceased Oxford philosopher G. A. Cohen. It challenges Cudworth’s addition to the claim—namely, that the route back can be traced only by reference to the nature of the relevant actions. And it undercuts Cohen’s contribution by reinforcing Thomas Pogge’s point that fact-sensitivity in a principle can reflect due humility rather than a lack of clear-headedness, by endorsing Sarah Moss’s claim that two final ends can contingently support each other, and by neutralizing Cohen’s attempt to disparage fact-sensitive principles as mere rules of regulation.
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26

Cudworth, Ralph. The Works Of Ralph Cudworth V1: Containing The True Intellectual System Of The Universe, Sermons, Etc. Kessinger Publishing, LLC, 2007.

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27

Cudworth, Ralph. The Works Of Ralph Cudworth V1: Containing The True Intellectual System Of The Universe, Sermons, Etc. Kessinger Publishing, LLC, 2007.

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28

Thomas, Emily. Early British Reactions to Absolutism: 1664 to 1687. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807933.003.0006.

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This chapter considers early British reactions to absolutism between the start of Barrow’s pertinent lectures in 1664, and the publication of Newton’s Principia in 1687. Although the amount of discussion absolutism received in Britain during this period was much less than it would receive later, it was already capturing the attention of some important thinkers. The reactions to absolutism were mixed. Different kinds of absolutism about space or time was adopted by thinkers such as Samuel Parker, Robert Boyle, and John Turner. In contrast, absolutism was rejected by philosophers such as Margaret Cavendish, Ralph Cudworth, Nathaniel Fairfax, and Anne Conway.
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29

Lotti, Brunello. Universals in English Platonism. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190608040.003.0008.

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This chapter reconstructs the topic of universals in the English Platonists’ epistemologies and ontologies. More and Cudworth restrict universals to the mental realm, stating that whatsoever exists without the mind is singular. Despite this nominalistic principle, universal concepts are not inductive constructions, but primarily divine thoughts and secondarily a priori innate ideas in the human mind. The archetypal theory of creation and the connection of finite minds to God’s Mind ensure their objective validity, in antithesis to Hobbes’ phenomenalism and sensationalism. Norris shares the archetypal theory of creation, but refuses innatism, and his doctrine of universals is framed in terms of his theory of the ideal world inspired by Malebranche. Both the Cambridge Platonists and Norris, opposing theological voluntarism, discuss the status of ideas in God’s mind, which oscillate from being merely thoughts of the divine intellect to being its eternal objects.
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30

Radcliffe, Elizabeth S. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199573295.003.0001.

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The Introduction offers, first, a brief historical background to Hume’s theory of the passions, which is further elaborated in the APPENDIX. Foremost among the theses of the early modern rationalists—like Reynolds, Senault, Descartes, Cudworth, and Clarke—to which Hume is responding are: that many passions left unregulated lead to the pursuit of unsuitable objects, that reason can overcome the pernicious influence of the passions and control our actions, and that the passions are states that represent good and evil. Second, the Introduction presents a sketch of Hume’s characterization of reason and passion and his account of their relationship. Third, it explains the method of interpretation used in this book and previews its chapters. The approach is coherentist: to present an intelligible and consistent picture of Hume’s theory of passion and action, accounting for as many of the relevant texts as possible.
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31

Nuovo, Victor. The Philosophy of a Christian Virtuoso ii. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198800552.003.0007.

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Although Locke’s Essay is primarily a discourse in logic, he says enough about the physical nature of things to construct a theory of the nature of things. As a virtuoso, physics replaces metaphysics in his philosophical system. His ontology, however, includes not only bodies, but God and finite spirits, and its major achievement is to prove the existence of God and demonstrate his immateriality. Perhaps encouraged by reading Cudworth, Locke was confident that our faculty of reason is sufficient to refute materialism and atheism. As to the nature of bodies, Locke finds empirical evidence that solidity or impenetrability is their most evident quality. The idea of superaddition is central to Locke’s speculative or divine physics. But although such insights may elevate the mind to God, Locke’s physics is theoretically sterile, although it may have beneficial practical uses.
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32

Hutton, Sarah. Liberty of Mind. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198810261.003.0009.

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This chapter demonstrates how early modern male and female thinkers alike were concerned not only with ethical, religious, and political liberty, but also with the liberty to philosophize, or libertas philosophandi. It is argued that while men’s interests in this latter kind of liberty tended to lie with the liberty to philosophize differently from their predecessors, women were more concerned with the liberty to philosophize at all. For them, the idea that women should be free to think was foundational. This chapter shows how some women thinkers of the period, such as Damaris Cudworth Masham (1658–1708) and Mary Astell (1666–1731), followed through on the general trend of thinking about liberty in terms of freedom of the mind, to thinking about liberty for women in wider ethical and political terms. To support this point, the chapter explores their views on education, female rationality, and moral philosophy.
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33

Taliaferro, Charles. Love and Philosophy of Religion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796732.003.0012.

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This chapter proposes that contemporary philosophers of religion can learn from the first group of thinkers who engaged in philosophy of religion in the English language: the seventeenth-century Cambridge Platonists. Working under the dire conditions of the English Civil Wars, they nonetheless advanced a robust defense of tolerance, a moral and theological realism that saw goodness in terms of a love for nature rather than arbitrary volition, and a philosophical methodology that took religious practice and cultivating virtue (justice, integrity, and especially charity or love) seriously in the practice of philosophy of religion. Cudworth, More, Smith, and others exercised an admirable spirit and principle of charity that were instrumental in challenging the racism and exploitation of their times. The chapter defends the contemporary importance of such charity and identifies cases when philosophers today at least seem to take anti-charitable, derogatory, condemnatory views of their colleagues in philosophy of religion.
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34

Di Bella, Stefano, and Tad M. Schmaltz, eds. The Problem of Universals in Early Modern Philosophy. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190608040.001.0001.

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The ancient topic of universals was central to scholastic philosophy, which raised the question of whether universals exist as Platonic forms, as instantiated Aristotelian forms, as concepts abstracted from singular things, or as words that have universal signification. It might be thought that this question lost its importance after the decline of scholasticism in the modern period. However, the fourteen contributions to this volume indicate that the issue of universals retained its vitality in modern philosophy. Modern philosophers in fact were interested in three sets of issues concerning universals: (1) issues concerning the ontological status of universals, (2) issues concerning the psychology of the formation of universal concepts or terms, and (3) issues concerning the value and use of universal concepts or terms in the acquisition of knowledge. Chapters in this volume consider the various forms of “Platonism,” “conceptualism,” and “nominalism” (and distinctive combinations thereof) that emerged from the consideration of such issues in the work of modern philosophers. The volume covers not only the canonical modern figures, namely, Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, and Kant, but also more neglected figures such as Pierre Gassendi, Pierre-Sylvain Regis, Nicolas Malebranche, Henry More, Ralph Cudworth, and John Norris.
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35

Broad, Jacqueline, ed. Women Philosophers of Seventeenth-Century England. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190673321.001.0001.

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This volume is an edited collection of private letters and published epistles to and from English women philosophers of the early modern period (c. 1650–1700). It includes the letters and epistles of Margaret Cavendish, Anne Conway, Damaris Cudworth Masham, and Elizabeth Berkeley Burnet. These women were the correspondents of some of the best-known intellectuals of the period, including Constantijn Huygens, Walter Charleton, Henry More, Joseph Glanvill, John Locke, Jean Le Clerc, and Gottfried Wilhelm Leibniz. Their epistolary exchanges range over a wide variety of philosophical subjects, from religion, moral theology, and ethics to epistemology, metaphysics, and natural philosophy. The volume includes a main introduction by the editor, which explains the significance of the letters and epistles with respect to early modern scholarship and the study of women philosophers. It is argued that this selection of texts demonstrates the intensely collaborative and gender-inclusive nature of philosophical discussion in this period. To help situate each woman’s thought in its historical-intellectual context, the volume also includes original introductory essays for each principal figure, showing how her correspondences contributed to the formation of her own views as well as those of her better-known male contemporaries. The text also provides detailed scholarly annotations, explaining obscure philosophical ideas and archaic words and phrases in the letters and epistles. Among its critical apparatus, the volume also includes a note on the texts, a bibliography, and an index.
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36

Flores, Cristina. ‘Contemplant Spirits’. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198799511.003.0013.

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The influence of Cambridge Platonist Ralph Cudworth’s philosophical system on Coleridge’s notion of contemplation is explored in Chapter 12. Coleridge studied Cudworth’s True Intellectual System early in his career, from 1795 to 1797, before his acquaintance with German thought. Flores contends that Coleridge’s theory of contemplative experience has an initial basis in the Cambridge Platonist’s ontological and epistemological tenets. Coleridge’s conversation poems, written during his perusal of Cudworth’s magnum opus, lay the groundwork for a metaphysical theory of contemplation. In these, which he called ‘Meditative Poems in Blank Verse’, Coleridge dramatizes meditative experience as he conceived it at this early stage of his career. Flores establishes a comparison between Coleridge’s early view of contemplative experience, and the related ‘Order of the Mental Powers’ in considering the influence of Cudworth’s philosophical tenets in Coleridge’s Platonist foundations.
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37

A Treatise of Freewill: An Introduction to Cudworth's Treatise Concerning Eternal and Immutable Morality 1838/1891 Editions (British Philosophy). Thoemmes Press, 1996.

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38

Roberts, John Russell. A Puzzle in the Three Dialogues and Its Platonic Resolution. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198755685.003.0010.

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This essay suggests that Berkeley’s Neoplatonism may be profitably viewed as developed under the influence of Cambridge Platonism. A brief account of some key aspects of Cambridge Platonism are reviewed, specifically the central idea of the Image of God Doctrine (IGD) and Cudworth’s Axiarchism. Then possible points of influence of these aspects on Berkeley’s views are explored. In support of its possible usefulness, this approach to Berkeley’s Neoplatonism is used to shed light on his otherwise puzzling embrace of the pure intellect and abstract ideas. If Berkeley is drawing on the Cambridge Platonism tradition in the way suggested, he can have his pure intellect and its innate ideas without dragging along a commitment to a faculty of abstraction and its abstract ideas. Instead, the pure intellect is seen as a reflective faculty directed to the perfectly particular, concrete self.
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