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Relevant bibliographies by topics / Shaftesbury, Anthony Ashley Cooper

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Academic literature on the topic 'Shaftesbury, Anthony Ashley Cooper'

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Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Shaftesbury, Anthony Ashley Cooper"

1

Den Uyl, Douglas J. "Shaftesbury and the Modern Problem of Virtue." Social Philosophy and Policy 15, no. 1 (1998): 275–316. http://dx.doi.org/10.1017/s0265052500003150.

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Anthony Ashley Cooper (1671–1713), the Third Earl of Shaftesbury, was the grandson of the First Earl of Shaftesbury (also Anthony Ashley Cooper, 1621–1683). The First Earl, along with John Locke, was a leader and founder of the Whig movement in Britain. Locke was the First Earl's secretary and also the tutor of the Third Earl. Both the First and Third Earls were members of parliament and supporters of Whig causes. Although both the First and Third Earls were involved in politics, the Third Earl is better known for intellectual pursuits. Indeed, the Third Earl (henceforth simply “Shaftesbury”) is second only to Locke in terms of influence during the eighteenth century. Yet if one takes into account effects upon literature, the arts, and manners, as well as upon philosophical trends and theories, Shaftesbury might be even more influential. Even if we restrict ourselves to philosophy, Shaftesbury's ideas were admired by thinkers as different as Leibniz and Montesquieu—something which could obviously not be said about Locke. Within ethics, Shaftesbury influenced Francis Hutcheson, David Hume, Samuel Butler, and Adam Smith and is credited with founding the “moral sense” school of thought.

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Principe, Lawrence M., and Peter R. Anstey. "John Locke and the Case of Anthony Ashley Cooper." Early Science and Medicine 16, no. 5 (2011): 379–503. http://dx.doi.org/10.1163/157338211x594759.

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AbstractIn June 1668 Anthony Ashley Cooper, later to become the 1st Earl of Shaftesbury, underwent abdominal surgery to drain a large abscess above his liver. The case is extraordinary, not simply on account of the eminence of the patient and the danger of the procedure, but also because of the many celebrated figures involved. A trove of manuscripts relating to this famous operation survives amongst the Shaftesbury Papers in the National Archives at Kew. These include case notes in the hand of the philosopher John Locke and advice from leading physicians of the day including Francis Glisson, Sir George Ent and Thomas Sydenham. The majority of this material has never been published before. This article provides complete transcriptions and translations of all of these manuscripts, thus providing for the first time a comprehensive case history. It is prefaced with an extended introduction.

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Callow, John. "John Spurr,Anthony Ashley Cooper, First Earl of Shaftesbury, 1621–1683." Seventeenth Century 29, no. 2 (April 3, 2014): 217–19. http://dx.doi.org/10.1080/0268117x.2014.908734.

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Cowan, Brian. "Reasonable Ecstasies: Shaftesbury and the Languages of Libertinism." Journal of British Studies 37, no. 2 (April 1998): 111–38. http://dx.doi.org/10.1086/386155.

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Anthony Ashley Cooper, the third earl of Shaftesbury (1671–1713), would have recoiled at any implication that he was a libertine. His antipathy to libertinism is obvious, and examples are plentiful in his writings. His major work, the Characteristics of Men, Manners, Opinions, Times (1711), consistently uses the words “libertine” and “rake” as insults; in all of his writings sensual pleasures are disparaged as base and animalistic threats to human virtue. And despite the third earl's widespread reputation as a freethinker in matters religious, he always insisted that liberty of thought did not imply a freedom from moral restraint.Certainly Shaftesbury's early reputation was more that of a shy and unsociable recluse rather than that of a rakish mondain. In 1721, John Toland thought it necessary to defend his late friend from accusations of unsociability, not of licentiousness. He claimed that Shaftesbury's enemies “gave out that he was too bookish, because not given to play, nor assiduous at court; that he was no good companion, because not a rake nor a hard drinker, and that he was no man of the world, because not selfish nor open to bribes.” Toland also remarked how Shaftesbury frowned upon the “extravagant liberties” taken by “both sexes” even without having lived “to see masquerades, or the ancient Bacchanals revived, nor to hear of promiscuous clubs.” Indeed, Lord Ashley's own private papers reveal that he was quite uncomfortable in the polite world of England's social elite; he much preferred the pastoral tranquillity of his Dorset estate and the relaxed company of his most trusted friends.

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Stuart-Buttle, Tim. "Shaftesbury Reconsidered." Locke Studies 15 (December 31, 2015): 163–213. http://dx.doi.org/10.5206/ls.2015.693.

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Anthony Ashley Cooper, third earl of Shaftesbury, is a complex figure in the intellectual history of eighteenth-century Britain. He can easily appear as an anachronism, contemptuous or ignorant of the advances in learning underway in the age in which he lived. In the original index to the second edition of his Characteristicks of Men, Manners, Opinions, Times (1714), ‘Metaphysicks’ is followed by ‘necessary Knowledge of nothing knowable or known’. Under ‘Philosophers’ are the entries ‘See CLOWN’, and ‘Moral Philosophers of a modern sort, more ignorant and corrupt than the mere Vulgar’. One seeks an entry for ‘Newton, Isaac’ in vain; and whilst Bacon had the honour of being cited by Shaftesbury—once—it was only to establish that he had been fortunate to have ‘escap’d being call’d an ATHEIST’ by his contemporaries, an oversight Shaftesbury was eager to remedy. Rather than trouble himself with the productions of a modern age whose philosophy he considered to be ‘rotten’, Shaftesbury unabashedly proclaimed his preference for the Stoic moralists of classical antiquity. In his General Dictionary (1739), Thomas Birch noted that Shaftesbury ‘carried always with him’ the ‘moral works of Xenophon, Horace, the Commentaries and Enchridion of Epictetus as published by Arrian, and Marcus Antoninus’.

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6

Southcombe, George. "Anthony Ashley Cooper, First Earl of Shaftesbury 1621–1683 ed. by John Spurr." Scriblerian and the Kit-Cats 46, no. 2 (2014): 161–63. http://dx.doi.org/10.1353/scb.2014.0018.

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TAPSELL, GRANT. "Anthony Ashley Cooper, First Earl of Shaftesbury 1621-1683 - Edited by John Spurr." History 97, no. 325 (January 2012): 158–59. http://dx.doi.org/10.1111/j.1468-229x.2011.00543_27.x.

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Clarke, Bridget. "Thomas Stringer, Locke, Shaftesbury, and Edward Clarke." Locke Studies 8 (December 31, 2008): 171–99. http://dx.doi.org/10.5206/ls.2008.1014.

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Two things changed Thomas Stringer’s career as an unremarkable lawyer and steward to a country gentleman; first, the ambition of his master, Sir Anthony Ashley Cooper, who became Earl of Shaftesbury in 1672 and was one of the great statesmen of the age, and secondly that he became a close friend and correspondent of John Locke. As a result Stringer was at the centre of significant events, involved in Colonial Trade and Prince Rupert’s Great Gunnes, quarrelling with Locke over his portrait and having a life- long family friendship with Edward Clarke MP, whose children were the subject of Locke’s book Some Thoughts Concerning Education. This article, based on the Shaftesbury papers in the Hampshire Record Office and Clarke’s papers in the Somerset Record Office, will shed light on Stringer’s life and his acquisition of some political importance in the Exclusion crisis, as it is claimed that he drafted the Exclusion Bill; and also on some of Locke’s activities.

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Klein, Lawrence E. "Anthony Ashley Cooper, Third Earl of Shaftesbury, Characteristicks of Men, Manners, Opinions, Times Philip Ayres." Huntington Library Quarterly 64, no. 3/4 (January 2001): 529–37. http://dx.doi.org/10.2307/3817927.

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Ayres, Philip. "Anthony Ashley Cooper, Third Earl of Shaftesbury Characteristics of Men, Manners, Opinions, Times Lawrence Klein." Huntington Library Quarterly 64, no. 3/4 (January 2001): 539–42. http://dx.doi.org/10.2307/3817928.

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Dissertations / Theses on the topic "Shaftesbury, Anthony Ashley Cooper"

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Larthomas, Jean-Paul. "De Shaftesbury à Kant." Lille : Paris : Atelier national reprod. th. Univ. Lille 3 ; Didier Erudition, 1985. http://catalogue.bnf.fr/ark:/12148/cb36096147f.

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Bar, Ludwig von. "Die Philosophie Shaftesburys im Gefüge der mundanen Vernunft der frühen Neuzeit /." Würzburg : Königshausen & Neumann, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2883813&prov=M&dokv̲ar=1&doke̲xt=htm.

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Dehrmann, Mark-Georg. "Das "Orakel der Deisten" : Shaftesbury und die deutsche Aufklärung /." Göttingen : Wallstein-Verl, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3033833&prov=M&dok_var=1&dok_ext=htm.

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De, Miranda Manuel Luís P. G. B. "The moral, social and political thought of the third Earl of Shaftesbury, 1671-1713 : unbelief and Whig republicanism in the early Enlightenment." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/251577.

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Dehrmann, Mark-Georg. "Das "Orakel der Deisten" Shaftesbury und die deutsche Aufklärung." Göttingen Wallstein-Verl, 2006. http://d-nb.info/986605581/04.

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Engbers, Jan. "Der "Moral-Sense" bei Gellert, Lessing und Wieland : Zur Rezeption von Shaftesbury und Hutcheson in Deutschland /." Heidelberg : Carl Winter, 2001. http://catalogue.bnf.fr/ark:/12148/cb38842482f.

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Crignon, Claire. "De la mélancolie à l'enthousiasme : Robert Burton (1577-1640) et Anthony Ashley Shaftesbury (1671-1713)." Lyon, Ecole normale supérieure, 2002. http://www.theses.fr/2002ENSF0033.

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Jaffro, Laurent. "Shaftesbury et l'art d'écrire dans la philosophie morale." Paris 10, 1994. http://www.theses.fr/1994PA100142.

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Cette étude prétend démontrer que le problème de l'autorité du philosophe est la meilleure manière d'articuler l'œuvre inédite et l'œuvre publiée (les characteristicks) de Shaftesbury. Que signifie devenir un auteur, pour un philosophe ? Le gouvernement des autres exige le gouvernement de soi et ce que Foucault appelle subjectivation. Le souci de Shaftesbury est d'habiliter par l'ascèse privée à la publication de la philosophie morale. L'essai sur le soliloque est la théorie publiée des askemata impubiables. L'enthousiasme est l'état primitivement indifférencie de la communication. Le développement de la communication implique la présupposition pragmatique du sensus communis, que Shaftesbury conçoit comme une forme de la civilité susceptible de grandeur et de décadence. La philosophie exige un art d'écrire, défini comme une théorie des styles et des genres, et l'art d'écrire au sens classique, comme technique de dissimulation et de communication indirecte. La foi déiste du philosophe ne peut être divulguée ouvertement. La communication de la philosophie suppose une pratique du secret et le repli du soliloque. Les relations entre espace public et autorité philosophique, communauté et foi privée, répondent a un même modèle. Ce modèle est théologico-politique. Il s'agit de la conformité occasionnelle. La philosophie morale de Shaftesbury est la tentative, dans les langues religieuses et politiques de son temps, d'une formulation de l'éthique de la communication de l'éthique
This study argues that the problem of philosophical authorship is the only way to unify Shaftesbury’s published (characteristicks) and unpublished writings. What does it mean for a philosopher, to become an author? The government of others requires self-government and what Foucault calls "subjectivation". The question is how to enable oneself, by the means of private askesis, to publish moral philosophy. The essay "soliloquy" is the published theory of the unpublishable askemata. Enthusiasm means a primitively undifferentiated state of communication. The development of communication implies the pragmatic presupposition of sensus communis, which is a form of civility open to improvement and decay. Philosophy necessitates an art of writing defined as a theory of styles and genres, as well as the classical art of writing: a technique of dissimulation and oblique communication. The private deist faith can't be openly published. Philosophy demands a practice of secret and the inward recesses of soliloquy. The relations between public sphere and philosophical authorship, between community and faith, are built to one pattern: that of the theologicopolitical scheme of occasional conformity. Shaftesbury's moral philosophy tries, through the religious and political languages of its time, to formulate the ethics of the communication of ethics

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Collis, Karen. "Shaftesbury and learned culture." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669898.

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Bar, Ludwig von. "Die Philosophie Shaftesburys im Gefüge der mundanen Vernunft der frühen Neuzeit." Würzburg Königshausen und Neumann, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2883813&prov=M&dok_var=1&dok_ext=htm.

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Books on the topic "Shaftesbury, Anthony Ashley Cooper"

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Anthony Ashley Cooper, first earl of Shaftesbury, 1621-1683. Farnham, England: Ashgate, 2011.

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Cooper, Shaftesbury Anthony Ashley. Anthony Ashley Cooper, Earl of Shaftesbury (1671-1713) and 'le refuge français'-correspondence. Lewiston [N.Y.]: E. Mellen Press, 1989.

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3

Dalman, Johan F. Guds tilltal i det sköna: Anthony Ashley Cooper, den tredje earlens av Shaftesbury teologiska estetik. Uppsala: Reklam & katalogtryck, 1989.

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4

Oliveira, Claire Crignon-de. De la mélancolie à l'enthousiasme: Robert Burton (1577-1640) et Anthony Ashley Cooper, comte de Shaftesbury (1671-1713). Paris: Champion, 2006.

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5

Die Anfänge des englischen Liberalismus: John Locke und der first Earl of Shaftesbury. Frankfurt am Main: P. Lang, 1992.

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6

The figure of theater: Shaftesbury, Defoe, Adam Smith, and George Eliot. New York: Columbia University Press, 1986.

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The origins of Christian Zionism: Lord Shaftesbury and evangelical support for a Jewish homeland. Cambridge: Cambridge University Press, 2010.

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8

Shaftesbury and the culture of politeness: Moral discourse and cultural politics in early eighteenth-century England. Cambridge [England]: Cambridge University Press, 1994.

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9

Skepsis als kritische Methode: Shaftesburys Konzept einer dialogischen Skepsis. Frankfurt am Main: P. Lang, 1996.

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10

Oliveira, Claire Crignon-De. De la mélancolie à l'enthousiasme: Robert Burton (1577-1640) et Anthony Asley Cooper, comte de Shaftesbury (1672-1713). Paris: H. Champion, 2006.

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Book chapters on the topic "Shaftesbury, Anthony Ashley Cooper"

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Eustace, Timothy. "Anthony Ashley Cooper, Earl of Shaftesbury." In Statesmen and Politicians of the Stuart Age, 179–200. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-17874-2_9.

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Schrader, Wolfgang H. "Anthony Ashley Cooper, Third Earl of Shaftesbury." In Kindler Kompakt Philosophie 18. Jahrhundert, 44–47. Stuttgart: J.B. Metzler, 2016. http://dx.doi.org/10.1007/978-3-476-05540-8_5.

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Vollhardt, Friedrich. "Shaftesbury, Anthony Ashley Cooper, Third Earl of." In Metzler Philosophen Lexikon, 828–29. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_265.

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Flömer, Lars. "Shaftesbury, Anthony Ashley Cooper, 3rd Earl of." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20291-1.

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Schrader, Wolfgang H. "Shaftesbury, Anthony Ashley Cooper, 3rd Earl of: Characteristicks of Men, Manners, Opinions, Times." In Kindlers Literatur Lexikon (KLL), 1–3. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20292-1.

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Morizot, Jacques. "SHAFTESBURY, Anthony Ashley Cooper." In Les théoriciens de l'art, 634–37. Presses Universitaires de France, 2017. http://dx.doi.org/10.3917/puf.talon.2017.03.0634.

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Crisp, Roger. "Shaftesbury." In Sacrifice Regained, 74–91. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198840473.003.0007.

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This chapter discusses the views on self-interest and morality of Anthony Ashley Cooper, the 3rd Earl of Shaftesbury (1671–1713), focusing in particular on his Characteristics of Men, Manners, Opinions, Times, but also discussing other works such as his Regimen. Shaftesbury’s commitment to Stoic ethics is elucidated. He is claimed to accept a broadly Aristotelian account of moral motivation, which resolves any ultimate conflict between morality and self-interest in the goals of a rational agent. The ethical aspects of his moral philosophy are brought out. His restricted hedonism, and in particular his views on the hedonic value of virtue and ‘higher pleasures’, are explained and criticized.

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Brooke, Christopher. "From Hobbes to Shaftesbury." In Philosophic Pride. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691152080.003.0006.

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This chapter considers the seventeenth-century reception of Thomas Hobbes, and in particular the question of how he was understood as being both a funny (and dangerous) kind of Stoic and later as a funny (and dangerous) kind of Epicurean. It discusses how Hobbes came to be characterized as an Epicurean and how his critics responded to the political theory he had presented in Leviathan — particularly his arguments on natural law. The chapter focuses in particular on Anthony Ashley Cooper, Earl of Shaftesbury, whose philosophical sympathies led him to become an opponent of Hobbes and a supporter of the latitude-men or latitudinarians and their particular engagements with Stoicism.

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Stuart-Buttle, Tim. "Shaftesbury’s Science of Happiness." In From Moral Theology to Moral Philosophy, 89–117. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835585.003.0002.

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This chapter focuses on Anthony Ashley Cooper, third Earl of Shaftesbury. It recovers the interpretative importance of Shaftesbury’s profound classicism—in particular, his admiration for the ancient Stoic moral philosophers—for an understanding of his philosophical objectives, and it challenges the general tendency of recent scholarship to marginalize or ignore the substantive content of that philosophy. It argues that Shaftesbury’s classicism finds its most important context, and his vindication of Stoicism and contempt for the moral teachings of Christianity its contemporary significance, in Locke’s distinctive treatment of classical moral philosophy. Precisely because scholars have paid scant attention to the latter, they have failed to comprehend the novelty and importance of the former. Shaftesbury’s admiration for Stoicism also informed his highly distinctive narrative of the history of philosophy, which emphasized how Christianity had misappropriated ancient moral philosophy for its own (worldly) purposes.

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Shaftesbury, Sir Anthony Ashley Cooper, first ea. "3623 ANTHONY ASHLEY COOPER, third earl of Shaftesbury, to LOCKE, 7 September [1704] (3139)." In The Clarendon Edition of the Works of John Locke: The Correspondence of John Locke: In Eight Volumes, Vol. 8: Letters Nos. 3287–3648, edited by E. S. de Beer, 389. Oxford University Press, 1989. http://dx.doi.org/10.1093/oseo/instance.00024304.

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