By Dmitri Levitin
Seventeenth-century England has lengthy been heralded because the birthplace of a so-called 'new' philosophy. but what contemporaries may need understood by way of 'old' philosophy has been little preferred. during this e-book Dmitri Levitin examines English attitudes to historical philosophy in unparalleled intensity, demonstrating the centrality of engagement with the heritage of philosophy to nearly all knowledgeable individuals, even if students, clerics, or philosophers themselves, and aligning English highbrow tradition heavily to that of continental Europe. Drawing on an enormous array of assets, Levitin demanding situations the idea that curiosity in historic rules was once constrained to out-of-date 'ancients' or was once in a few experience 'pre-enlightened'; certainly, a lot of the highbrow justification for the hot philosophy got here from re-writing its heritage. while, the deep funding of English students in pioneering varieties of past due humanist erudition led them to increase the most leading edge narratives of historic philosophy in early smooth Europe.
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Additional info for Ancient Wisdom in the Age of the New Science: Histories of Philosophy in England, c. 1640-1700
Interest in near-eastern philosophy was not, however, limited 1 2 Yates, Giordano Bruno and the Hermetic tradition (1964). See Hanegraaff, ‘Beyond the Yates paradigm’ (2001); Gatti, ‘Frances Yates’s Hermetic Renaissance’ (2002). -Palladius, in England edited by Sir Edward Bysshe as Παλλαδίου, περι τῶν τῆς Ἰνδίας ἐθνῶν καì τῶν Βραγμανων. Palladius de gentibus Indiae et Bragmantibus . . (London, 1665, repr. 1668): as well as the stated texts, almost all known classical testimonies (Strabo, Cicero, Pliny, Plutarch, Arrianus, Apuleius, Clemens Alexandrinus, Porphyry, Philostratus) are supplied at sigs.
105 At the same time, scholar-divines who had not moved on to glittering ecclesiastical careers like 100 101 102 103 104 105 Edward Stillingﬂeet, Origines sacrae, or, a rational account of the grounds of Christian faith, as to the truth and divine authority of the Scriptures and the matters therein contained (London, 1662). An earlier generation of historians obsessed about the role of ‘moral certainty’ in Restoration divinity, again connecting it to the ‘rational’ programme of the latitudinarians, esp.
Fetherstone et al. (2 vols, London, 1688). A second edition of 1696 included lives of several other philosophers extracted from Eunapius’s Lives of the Sophists. The work was obviously a commercial rather than scholarly venture, comparable to The Apophthegmes of the ancients taken out of Plutarch, Diogenes Laertius, Elian, Atheneus, Stobeus, Macrobius, and others . . for the beneﬁt and pleasure of the ingenious, ed. J. Bulteel (London, 1683). Much earlier, Juan Luis Vives had hinted at the work’s ‘popular’ nature by claiming that it was composed for a woman: Vives: on education.
Ancient Wisdom in the Age of the New Science: Histories of Philosophy in England, c. 1640-1700 by Dmitri Levitin