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By Louis Dupré
A wide ranging survey of the philosophical panorama of the Enlightenment interval (1648 - 1789), protecting the feel of selfhood, paintings and aesthetics, morality, social idea, technological know-how of background, faith and religion in the course of that interval. the appearance of contemporary technology, quite the mechanism of Newtonian concept, knocked down a few of the medieval ideas concerning the cosmos, windfall, production and human's position on the earth, and ushered in rationalism because the mainstream taking into account the Enlightenment interval. this doesn't suggest key thinkers during this interval have been of 1 or related stripe. They held assorted, and infrequently diametrical, perspectives. Louis Dupre summarizes and reviews at the perspectives of key philosophical figures during this interval, together with Locke, Hume, Diderot, Rousseau, Leibniz, Lessing, Spinoza, Kant, etc. The textual content is a little bit dense, specifically for the uninitiated, however it is easily obtainable. total, it's a first-class survey of the philosophical perspectives of the interval.
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Extra resources for The Enlightenment and the Intellectual Foundations of Modern Culture
Example text
Even a body at rest moves with the earth on which it rests. The mathematical concept of ‘‘true or absolute motion’’ presupposes an absolute space and an absolute time. ‘‘Entire and absolute motions can be no otherwise determined than by immovable places. . ∞∞ The concepts of absolute space and time would have been less controversial if they had merely served as mathematical, ideal assumptions. But Newton insisted that they are real as well as ideal. On what grounds did he base this claim, for they remain inaccessible to experience?
But Newton’s absolute time and space merely constitute an empty infinity within which God creates. They do not ‘‘precede’’ God’s creative act yet accompany it. Newton calls it the divine sensorium in analogy with the sensory apparatus in and through which a remote object becomes present in perception. Theologians considered the name not wholly appropriate, since, unlike sense perception, divine knowledge does not depend on a pre-existing object. For God, knowing an object consists of creating and sustaining it.
That assumption, as Heidegger has shown in an essay bearing the same name, belongs exclusively to the modern age. Descartes and Newton, who had restricted mechanism to a scientific interpretation of the physical universe, were, of course, not determinists. But for materialists, nature was a single, homogeneous system that tolerated no exceptions. The naturalism underlying this concept was to survive long after the mechanistic theory had been abandoned. Romantic opponents of Enlightenment culture rejected the mechanist worldview (none more vehemently than Blake).