By Dmitri Levitin
Seventeenth-century England has lengthy been heralded because the birthplace of a so-called 'new' philosophy. but what contemporaries may have understood via 'old' philosophy has been little favored. during this publication Dmitri Levitin examines English attitudes to historical philosophy in extraordinary intensity, demonstrating the centrality of engagement with the heritage of philosophy to nearly all informed 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array of assets, Levitin demanding situations the belief that curiosity in historical principles was once restricted to out-of-date 'ancients' or was once in a few experience 'pre-enlightened'; certainly, a lot of the highbrow justification for the hot philosophy got here from re-writing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. even as, the deep funding of English students in pioneering varieties of overdue humanist erudition led them to boost the most cutting edge narratives of old philosophy in early sleek Europe.
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Extra info for Ancient Wisdom in the Age of the New Science: Histories of Philosophy in England, c. 1640-1700
1640–1700 19 The vitriolic response of the Independent leader John Owen, while explicitly based on the authority of the Hebrew text alone, implicitly also repudiated this sociology of knowledge. This is not to say that the Church’s investment in continental scholarship was unproblematic. One of the central themes of this book, especially in Chapters 2, 3 and 6, is that it was precisely the tensions between this investment and the demands of religious and theological apologetics that stimulated many of the most important developments in English attitudes to ancient pagan philosophy and its relationship to the Judaeo-Christian ideas.
157–64, vii, 326–9 (very important addenda by I. Klutstein). , Dionysiaca (1937–50). ’ (1999). Hankins and Palmer, 66–7; Mansﬁeld and Runia, Aëtiana. Vol. e. what for Diels became the key source). For Stobaeus, see also Stanwood, ‘Stobaeus and classical borrowing in the Renaissance’ (1985); Miller, ‘Grotius and Stobaeus’ (2005–7), esp. 107–8. Hankins and Palmer, 54–5. An important overview is Kraye, ‘Pagan philosophy and patristics in Erasmus and his contemporaries’ (2011). 102 on Thu Mar 17 12:12:52 GMT 2016.
Chapter 2 examines histories of near-eastern ancient philosophy, which, while they have received less attention, were just as prominent as claims about ancient Egypt. I commence with the treatment of the subject by Thomas Stanley, the fourth volume of whose History of 110 See also the important parallel point made about the history of science in Malcolm, Aspects, 317–35 (‘Hobbes and the Royal Society’), at 335. 102 on Thu Mar 17 12:12:48 GMT 2016. 4 The argument 23 philosophy (1655–62) treated ‘Chaldaick Philosophy’.