Ancient Wisdom in the Age of the New Science: Histories of by Dmitri Levitin

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 through 'old' philosophy has been little favored. during this publication Dmitri Levitin examines English attitudes to historic philosophy in unparalleled intensity, demonstrating the centrality of engagement with the background of philosophy to nearly all trained folks, even if students, clerics, or philosophers themselves, and aligning English highbrow tradition heavily to that of continental Europe. Drawing on an unlimited array of assets, Levitin demanding situations the belief that curiosity in old rules used to be restricted to out-of-date 'ancients' or used to be in a few feel 'pre-enlightened'; certainly, a lot of the highbrow justification for the recent philosophy got here from re-writing its historical past. whilst, the deep funding of English students in pioneering sorts of past due humanist erudition led them to enhance one of the most leading edge narratives of historical philosophy in early sleek Europe.

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Extra resources for Ancient Wisdom in the Age of the New Science: Histories of Philosophy in England, c. 1640-1700

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Toomer, Eastern wisedome, 105–15; Feingold, ‘Patrons and professors’ (1994) for his promotion of oriental and Arabic scholarship. See also Hunt, ‘Introduction’ (1973), ix–xxxiv; Carter, Oxford University Press (1975), 26–36 for his (failed) attempt to establish a university press. Keblusek, ‘Royalist and Anglican book culture in the Low Countries (1640–1660)’ (2001); Keblusek, ‘Royalist and Anglican experience of exile’ (2010). The fullest treatment is Heyd, The critique of enthusiasm (1995), although it does not treat this scholarly dimension.

Fols. 3v, 8r, 9v). , ed. W. Bray (4 vols, London, 1854–57), iii, 88. 102 on Thu Mar 17 12:12:46 GMT 2016. 7). These works have sometimes been classified as ‘enlightened’ but, to return to an earlier point, the institutional story I have just told makes it difficult to see why post-1680 works must be disconnected from the intellectual culture that gave birth to them. 4 The argument As one of the scholars whose work has most inspired this book has written, ‘A besetting sin of historians, especially anglophone, is their unwillingness or inability to count higher than two.

London, 1702), sigs. [A3]r, [A4]v. Israel, Enlightenment contested, 422 claims that Le Clerc believed that ‘So deficient was [the earlier humanists’] grasp of ancient systems of belief and thought . . that all their various editions of . . Diogenes Laertius . . were practically useless’, citing Jean Le Clerc, Ars critica . . (2 vols, Amsterdam, 1697), ii, 449–50. Le Clerc here says nothing of the sort, instead preaching caution about Laërtius’s lists of various philosophers’ writings, and actually praising Ménage on this score.

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