Статті в журналах: "17th century philosophy"

1

Geisler, Christer. "Non-native 17th-century English." Studia Neophilologica 85, no. 2 (December 2013): 174–86. http://dx.doi.org/10.1080/00393274.2013.853860.

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2

Сорокина, Т. Б. "Freethinking of the 17th Century: Edward Herbert’s Philosophy." Диалог со временем, no. 79(79) (August 20, 2022): 47–56. http://dx.doi.org/10.21267/aquilo.2022.79.79.002.

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В работе характеризуются взгляды Эдварда Герберта – английского философа, политика и общественного деятеля первой половины XVII в. Автор анализирует основные положения философской системы Э. Герберта, отмечая логическую связь между теорией познания и философией религии. Показано, что гносеологический объективизм Герберта явился основанием для его деистических идей, главной из которых стала идея «естественной религии». Автор считает заслугой Герберта попытку обосновать объективные основы и критерии познания, соединить его когнитивные и ценностные начала, подчеркнуть системное взаимодействие всех элементов. In the work are characterized by philosophical views of Edward Herbert – English philosopher, politician and public figure of the first half of the 17th century. The author of the article analyzes the basic provisions of the philosophical system of E. Herbert, noting the logical connection between the theory of cognition and the philosophy of religion. It is shown that Herbert's epistemological objectivism was the basis for his deistic ideas, the main of which was the idea of "natural religion". The author considers Herbert's merit to try to substantiate objective basics and criteria of cognition, to combine his cognitive and value principles, to emphasize the systemic interaction of all elements.

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3

Subbiondo, Joseph L., and Lia Formigari. "Language and Experience in 17th-Century British Philosophy." Language 67, no. 2 (June 1991): 398. http://dx.doi.org/10.2307/415134.

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4

Zgusta, L. "Language and experience in 17th-Century British philosophy." Lingua 81, no. 2-3 (July 1990): 271–72. http://dx.doi.org/10.1016/0024-3841(90)90016-e.

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5

Podolskiy, Vadim. "Social policy and paternalism in the traditionalistic political philosophy of 17th century France." Socium i vlast, no. 3 (September 2022): 95–105. http://dx.doi.org/10.22394/1996-0522-2022-3-95-105.

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Introduction. Discussions on social policy in French traditionalism of the XVII century served as a source for philosophic considerations in the XVIII century, and defined the features of the French conservatism in the XIX century and specif- ics of the French welfare state in the XX century. The purpose of the article is to review the attitude of the French traditionalists of the XVII century on the social policy. Methods. The article relies on historic and com- parative approach and analysis of institutions and shows the features of the political philosophy in France of the XVII century within the context of the social and political problems and religious polemics. Scientific novelty of the study. The article offers analysis of the social policy conceptions of the French traditionalistic philosophy of the XVII century and highlights in paternalistic feudal- ism the background for the development of the conservative philosophy and social policy. Results. Two main approaches coexisted within the French traditionalism of the XVII century: support of the traditional role of the aristocracy and advocacy of the strong monarchy. Both approaches held paternalistic views and believed that it was neces- sary for the strong to display responsibility for the well-being of the weak, they supported aid for the needy to preserve the social order and to for their education. Conclusions. Reflections of the French traditional- ists of the XVII influenced the development of the unique structure of the welfare state in France, defined by the principle of solidarity, and coexist- ence of many different actors, with strong role of the state.

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6

Subbiondo, Joseph L. "Neo-aristotelian grammar in 17th-century England." Historiographia Linguistica 17, no. 1-2 (January 1, 1990): 87–98. http://dx.doi.org/10.1075/hl.17.1-2.08sub.

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Summary In his Herm’œlogium; or an Essay at the Rationality of Speaking of 1659 Basset Jones intended to supplement William Lily’s (c. 1468–1522) popular 16th-century grammar, which had received the endorsement of Edward VI. Written in English and Latin, Lily’s grammar through its many editions not only set the standard for Latin grammars, but it also established the style for the first and subsequent grammars of English. Jones realized that Lily’s grammatical model, with its emphasis solely on the classification and arrangement of material according to the classic paradigms for conjugation and declension, ignored the philosophy of grammar which was necessary for an understanding of the relationship of language and thought.

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7

Gross, Alan G., Joseph E. Harmon, and Michael S. Reidy. "Argument and 17th-Century Science." Social Studies of Science 30, no. 3 (June 2000): 371–96. http://dx.doi.org/10.1177/030631200030003002.

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8

Gut, Przemysław. "The Philosophy of the 17th Century and Its History: Introduction." Roczniki Filozoficzne 63, no. 1 (2015): 9–12. http://dx.doi.org/10.18290/rf.2015.63.1-1.

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9

Golik, Nadezhda V., and Alexey V. Tsyb. "“Cartesian Platonism” by Henry More and His Correspondence with Rene Descartes (1648–1649)." Voprosy Filosofii, no. 1 (2023): 125–35. http://dx.doi.org/10.21146/0042-8744-2023-1-125-135.

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The purpose of the article is to study the problem of Descartes’ early influence on the English philosophy of the 17th century. Henry More (1614–1687), a young Cambridge lecturer proved to become later the recognized head of the Cambridge Platonic School. He began teaching R. Descartes’ mechanical philosophy at Christ’s College in the mid 40s, and his views appeared to be among the earliest sources of the Cartesians’ spread in Britain. At this time, the main importance for clarifying the nature of More’s “Cartesianism” was his exchange of letters with Descartes. Unfortunately, the letters of the English philosopher are only partially known in Russian studies. The article introduces the reader to the historical circumstances of the formation of the Cambridge School and its scientific “Constellations”, the early evolution of H. More’s worldview towards Cartesianism and the emergence of contradictions, which More calls “difficulties in reading Descartes”. In this article, we examine the first of More’s letters to Descartes from a new angle, namely, in connection with More’s own theology of the late 40s – early 50s of the 17th century. The results of the study show the key idea of H. More’s philosophy that is an attempt to synthesize classical Neoplatonism and the philosophy of Descartes.

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10

Jokubaitis, Linas. "The Transformation of Scientific Political Philosophy into a Speculative Philosophy of History." Problemos 97 (April 21, 2020): 24–35. http://dx.doi.org/10.15388/problemos.97.2.

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The paper presents an analysis of the three stages of the development of political philosophy since the 17th century. The rise of modern political theory was marked by attempts to develop a philosophy along the lines of natural sciences. These attempts lead to the development of highly speculative and abstract doctrines; political philosophy ceased being a practical discipline. The paper argues that an important aspect of the traditionalist political thought of the 18th century was an attempt to reestablish the link between theory and practice. In the 19th century, the interest in history was supplemented with new premises about the historical process. Political philosophy, which strived to become scientific, became highly dependent on the premises of various philosophies of history.

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11

Subbiondo, Joseph L. "Language and experience in 17th-century British philosophy By Lia Formigari." Language 67, no. 2 (1991): 398–99. http://dx.doi.org/10.1353/lan.1991.0066.

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12

Cram, David. "Universal language schemes in 17th-century Britain." Histoire Épistémologie Langage 7, no. 2 (1985): 35–44. http://dx.doi.org/10.3406/hel.1985.1313.

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13

Taylor, Talbot J. "Language and Experience in 17th-century British Philosophy. By Lia For-migari." Historiographia Linguistica 17, no. 3 (January 1, 1990): 399–403. http://dx.doi.org/10.1075/hl.17.3.13tay.

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14

Nuchelmans, Gabriel. "A 17th-century debate on the consequentia mirabilis." History and Philosophy of Logic 13, no. 1 (January 1992): 43–58. http://dx.doi.org/10.1080/01445349208837193.

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15

Machamer, Peter. "The Philosophy of Thomas Hobbes: Monist, Materialist and Mechanist." Hybris 18, no. 3 (December 30, 2012): 1–10. http://dx.doi.org/10.18778/1689-4286.18.01.

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This essay will present Hobbes as the most consistent philosopher of the 17th century, and show that in all areas his endeavors have cogency that is unrivalled, in many ways even to this day. The second section will outline Hobbes’ conception of philosophy and his causal materialism. Section 3 will deal briefly with Hobbes’ discussion of sensation and then present his views on the nature and function of language and how reason depends upon language. Section 4 portrays his views about the material world; Section 5 deals with nature of man; and the 6th section with the artificial body of the commonwealth and the means of its creation.

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16

Smith, A. Mark. "The Latin Version of lbn Mucādh's Treatise “On Twilight and the Rising of Clouds”." Arabic Sciences and Philosophy 2, no. 1 (March 1992): 83–132. http://dx.doi.org/10.1017/s0957423900001570.

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Written by the 11th-century Spanish Arab, Abū ʿAbd Allāh Muhammad ibn Mucādh al-Jayyānī, “On Twilight and the Rising of Clouds” represents a unique attempt to determine the height of the atmosphere on the basis of the first tinging of its upper reaches by dawn light. In fact, Ibn Mucādh's value of around 52 miles remained standard until the 17th century, when it was revised sharply downward in consideration of atmospheric refraction and barometric studies. The treatise itself survives in a single Hebrew exemplar, 25 Latin exemplars, and an Italian exemplar derived from the Latin. At the heart of this present study is a critical text based on a fullscale comparative transcription of 22 of the Latin manuscripts, ranging in date from the 13th to the 17th century.

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17

Sokolovsky, I. R. "On “Capital” and “Capitalism” in the Works of Soviet Historians on the History of Siberia of the 17th Century, Published before 1955." Siberian Journal of Philosophy 17, no. 2 (2019): 158–73. http://dx.doi.org/10.25205/2541-7517-2019-17-2-158-173.

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The methodology of history determines what the authors will write in their books. The methodology of history is a subject of social philosophy. However, after analyzing the leading works printed before 1955 on the history of the Urals and Siberia of the 17th century, we came to the conclusion that historians did not mechanically illustrate the conclusions of social philosophy. At the end of the 19th century V. I. Lenin, relying on Karl Marx, drew a concept of the “new period of Russian history”. In the 1930s this scheme has become mandatory for all Russian historians. However, it quickly became clear that not all of its elements could be found in the Siberian history of the 17th century. The reasons may be related to the lack of sufficient autonomy for the merchants, great tax oppression, opportunities to benefit from social status, and military operations. Retaining full loyalty to the official thesis, in their concrete studies, the historians of Siberia have proved to be great empiricists and preferred to point out historical facts even if the facts did not fit into the official concept.

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18

Burmistrov, Konstantin Yu. "Moshe Cordovero’s Kabbalah and its reception in Europe at the end of the 17th century." Philosophy Journal 15, no. 1 (2022): 21–36. http://dx.doi.org/10.21146/2072-0726-2022-15-1-21-36.

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Moshe ben Ya’akov Cordovero (1522–1570) was one of the most influential Kabbalists of the 16th century living in Safed in Northern Galilee (Ottoman Empire). The systematic explanation of the basic concepts of Kabbalah that he proposed had a significant impact on the subsequent development of Kabbalah. A characteristic feature of the views of Cordovero and his followers was the desire to “demythologize” Kabbalah, to create a synthesis of earlier views and to develop a unified speculative theory on their basis. At the same time, since the end of the 16th century, the Kabbalah school of Yitzhak Luria has gained increasing influence, striving to offer a completely new interpretation of the basic concepts of this teaching by remythologizing it. As a rule, it is believed that it was Luria’s Kabbalah that was at the center of interests of Christian researchers of Kabbalah of the 17th century, who in turn influenced the views of a number of European philosophers (H. More, G.W. Leibniz, J. Locke, F.C. Oetinger, F.X. von Baader, F.W.J. Schelling, F.J. Molitor and others). The article attempts to revise this idea and show that Cordovero’s Kabbalah was also very significant for the European thinkers of the 17th century, who were engaged in the translation and interpretation of Kabbalistic writings. The article is based on the analysis of the original Hebrew sources, as well as the Latin translations, made in the late 17th century.

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19

Strickland, Lloyd. "John Locke and Personal Identity: Immortality and Bodily Resurrection in 17th-Century Philosophy." British Journal for the History of Philosophy 19, no. 4 (July 2011): 826–30. http://dx.doi.org/10.1080/09608788.2011.583432.

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20

Iacob, Anisia. "Lipsius’ De constantia, 17th Century Still Life Painting and the Use of Constancy Today." Studia Universitatis Babeș-Bolyai Philosophia 65, Special Issue (November 20, 2020): 35–53. http://dx.doi.org/10.24193/subbphil.2020.spiss.03.

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"Lipsius’ De constantia, 17th Century Still Life Painting and the Use of Constancy Today. The present article revisits the main ideas from Justus Lipsius’ De constantia in the light of the present ongoing pandemic. Through his interest for the Stoics, Lipsius was able to contribute to a more general and European interest towards this topic, reviving the Stoic philosophy under the name of Neostoicism. The influence of his ideas can be seen in some art production, especially the one that is connected to the places where Lipsius lived and it is a testimony to their popularity and the various ways of transmitting them. Even if the Stoic ideal remains an ideal, the Neostoicism of Justus Lipsius is meaningful in as much as any philosophy that deals with crises because it can help us view the text from both its relevancy and our recent general experience. The isolation, the anxiety, the uneasiness and fear are emotions that have been more or less present in our lives during this pandemic and they require a solution. Constancy is the solution that Justus Lipsius proposes. Keywords: Justus Lipsius, Neostoicism, Still Life Painting, Pandemic, Moral Philosophy, Crisis Philosophy."

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21

Pittayaporn, Pittayawat. "Chindamani and reconstruction of Thai tones in the 17th century." Diachronica 33, no. 2 (August 11, 2016): 187–219. http://dx.doi.org/10.1075/dia.33.2.02pit.

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Chindamani, the oldest surviving text about the Thai language, contains a direct but equivocal description of Thai orthography and prosody. Combining careful textual study with findings and analytical tools from Comparative Tai, I argue that 17th century Thai had already established a five-tone system that only differs from present-day Thai in two respects. First, some tones were pronounced differently from their present-day counterparts. While Tone 2 and Tone 3 are now low falling and high falling respectively, they were both pronounced with medium pitch. Second, the set of tones allowed on syllables ending in stop consonants was smaller than today. Currently, Tones 2, 3 and 4 can occur in stop-final syllables, but only the first two were allowed in the 17th century.

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22

Tarigan, Mardinal, Masita Hamidiyah, Masriyanti Nasution, and Rahmi Rahmita Tanjung. "Filsafat Ilmu, Perkembangannya dan Pandangan Filsafat." Mahaguru: Jurnal Pendidikan Guru Sekolah Dasar 3, no. 1 (March 4, 2022): 140–49. http://dx.doi.org/10.33487/mgr.v3i1.3954.

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Historically, philosophy has always been the mother of science. In its development, science is increasingly independent and concrete. However, in the face of many life problems that science cannot answer, philosophy became the basis for answering the problem. Before the 17th century, science was synonymous with philosophy. Philosophy itself is a broad science, meaningz that it is closelyz relatedz to our daily lives. Therefore, the philosophyz of sciencez can be seen as an attemptz to bridgez thez gapz betweenz philosophyz andz science. The urgency of the philosophyzof sciencez can be seen from its role asz a keyz dialogue partner in the development of science. The philosophy of science is also a philosophicalz reflectionz of the naturez ofz science, and does notz recognizez the end of the achievement of goals. Understandingz thez philosophyz ofz sciencez meansz understandingz thez complexity ofzscience, so thatz its mostz basicz aspectsz are also understood from the perspectivezofzscience, the development of science, and thez interrelationshipszbetween brancheszofzscience, which cannot be separated from a philosophical paradigm. Thez researchzmethod thatz researchersz usez when writingz scientificz papersz isz az typez of literature research. Itz can bezconcludedzthat philosophy is a sciencez thatz studiesz thez naturez of allz things. Sciencezis an objective way of thinkingzabout the real world and giving it meaning.

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23

Tulejski, Tomasz. "Piotr Mieszkowski o Senacie Rzeczpospolitej. Kilka uwag na temat XVII-wiecznego polskiego republikanizmu." Przegląd Prawa Konstytucyjnego 69, no. 5 (October 31, 2022): 167–80. http://dx.doi.org/10.15804/ppk.2022.05.13.

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Piotr Mieszkowski is one of the forgotten republican writers of 17th century Poland. His reflections on the political system of the Polish-Lithuanian Commonwealth are the culmination of the debates that took place in the 16th century. In his treatise Polonus Iure Politus, Mieszkowski presents a mature perspective on the proper system of the Polish-Lithuanian state, which merges the Roman republican tradition and the achievements of Polish political philosophy of the Renaissance, its golden age. According to Mieszkowski, the Senate of the Polish-Lithuanian Commonwealth is of particular importance. The author of the article proves that Mieszkowski is one of the representatives of a group of constitutionalists of 17th century Commonwealth who considered the senate the crucial element of the political system, ensuring its durability and stability. The necessary condition for fulfilling this role, however, is the cultivation of republican virtues.

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24

Yum, Jungsam. "Jesuit Missionaries’ First Introduction of Western Philosophy to China in the 17th century." Research Journal of Catholic Church History 15 (December 31, 2018): 55–96. http://dx.doi.org/10.35135/casky.2018.15.55.

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25

Salmon, Vivian. "The study of foreign languages in 17th-century England." Histoire Épistémologie Langage 7, no. 2 (1985): 45–70. http://dx.doi.org/10.3406/hel.1985.1314.

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26

Mašek, Petr. "The Višňová Castle Library." Acta Musei Nationalis Pragae – Historia litterarum 62, no. 3-4 (2017): 42–45. http://dx.doi.org/10.1515/amnpsc-2017-0038.

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The core of the Višňová castle library was formed already in the 17th century, probably in Paderborn. Afew volumes come from the property of the archbishop of Cologne, Ferdinand August von Spiegel (1774–1835), but most of the items were collected by his brother Franz Wilhelm (1752–1815), a minister of the Electorate of Cologne, chief construction officer and the president of the Academic Council in Cologne. A significant group is formed by philosophical works: Franz Wilhelm’s collection comprised works by J. G. Herder, I. Kant, M. Mendelsohn as well as H. de Saint-Simon and J. von Sonnenfels. Another group consisted of historical works, e.g. by E. Gibbon; likewise his interest in the history of Christianity is noticeable. The library contains a total of more than 6,200 volumes, including 40 manuscripts, 3 incunabula and 15 printed books from 16th century; more than a half of the collection is formed by early printed books until the end of the 18th century. The other volumes come from the 19th century and the beginning of the 20th century. Volumes from the 17th century include especially Latin printed books on law, and one can perceive interest in collecting books on philosophy. There are many publications devoted to Westphalia; in addition, the library contains a number of binder’s volumes of legal dissertations from the end of the 17th century and the entire 18th century published in diverse German university towns. Further disciplines widely represented in the library are economics and especially agriculture, with the publications coming from the 18th and 19th centuries.

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Konior, Jan. "Venturing into Magnum Cathay, 17th Century Polish Jesuits in China: Michał Boym (1612–1659), Jan Mikołaj Smogulecki (1610–1656), and Andrzej Rudomina (1596–1633)." Forum Philosophicum 15, no. 1 (June 1, 2010): 242–49. http://dx.doi.org/10.35765/forphil.2010.1501.18.

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The article focuses on the report of the International Workshop on “17th Century Polish Jesuits in China: Michal Boym, Jan Mikolaj Smogulecki, and Andrzej Rudomina” held at the University School of Philosophy and Education in Poland organized by the Monumenta Serica Institute (Sinological Institute for Chinese Studies). The author focuses on the Chinese philosophy lecture by Professor Shi Yunli about the influence of Smogulecki on Xue Fengzou, Chinese culture and science and their work on astrology and astronomy.

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Święczkowska, Halina, and Beata Piecychna. "Language Acquisition in the Light of Rationalist Philosophy of Mind and Philosophy of Language." Studies in Logic, Grammar and Rhetoric 48, no. 1 (December 1, 2016): 303–15. http://dx.doi.org/10.1515/slgr-2016-0069.

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Abstract The present study deals with the problem of the acquisition of language in children in the light of rationalist philosophy of mind and philosophy of language. The main objective of the paper is to present the way Gerauld de Cordemoy’s views on the nature of language, including its socio-linguistic aspects, and on the process of speech acquisition in children are reflected in contemporary writings on how people communicate with each other. Reflections on 17th-century rationalist philosophy of mind and the latest research conducted within the field of cognitive abilities of human beings indicate that between those two spheres many similarities could be discerned in terms of particular stages of the development of speech and its physical aspects.

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PUIG MONTADA, Josep. "El pensamiento en Irán después de Avicena. El ejemplo de Naṣîr ad-Dîn aṭ-Ṭûsî / The Thought in Iran after Avicenna. The Example of Naṣir ad-Dîn aṭ-Ṭûsî". Revista Española de Filosofía Medieval 18 (1 жовтня 2011): 23. http://dx.doi.org/10.21071/refime.v18i.6120.

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Philosophy in Iran finds its own way after Avicenna’s death in 1037 and goes it until the late 17th century AD. The article looks at the period following his death and pays special attention to Naṣîr ad-Dîn aṭ-Ṭûsî (1201-1274. Avicenna, Miskawayh (d. 1030), and Ibn al-Muqaffa̔ (d. ca. 759) are influential in Ṭûsî’s thought

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Humaidi, Humaidi. "MYSTICAL-METAPHYSICS: THE TYPE OF ISLAMIC PHILOSOPHY IN NUSANTARA IN THE 17th-18th CENTURY." Jurnal Ushuluddin 27, no. 1 (July 30, 2019): 90. http://dx.doi.org/10.24014/jush.v27i1.5438.

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This article is aimed to analyze the geneology of the origin of philosophical thinking of scientists in Nusantara, especially the one which developed in the seventeenth and the eighteenth century, also included the themes which developed in those periods as disscussion material, the object of analyzes and debate. The history of Islamic entered in Nusantara more decribed with Islamic type which demansioned mysticism. This theses is based on the Islamic capacity which united the tradition and Nusantara culture which have the same background as Islamic mysticism, especially in Hindu and Budha. Only a few mentioned that Islam in Indonesia has the type of philosophical rational. The implication of this view is only a bit of the researches connected with Islam with rationally philosophical elemension. Based on the result of the writer’s investigation about the works of Islamic scientists in Nusantara like Hamzah Fansurî, Syams al-Dîn al-Sumatranî, Nûr al-Dîn al-Ranirî, Muhammad Yûsuf al-Maqassarî, ‘Abd al-Ra’ûf al-Sinkilî, ‘Abd al-Samad al-Palimbanî, and Muhammad Nafis al-Banjari indicates that their thinking and arguments are very rational. Their work have colorize the type of thinking of Islamic Philosophy in Nusantara which have developed since the seventeenth century even they have been started since the sixteenth century

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31

Sokolovskii, Ivan R. "About “Capital” and “Capitalism” in the Works of Soviet Historians on the History of the Urals and Siberia of the 17th Century, Published in the 1960s." Siberian Journal of Philosophy 17, no. 3 (2019): 312–27. http://dx.doi.org/10.25205/2541-7517-2019-17-3-312-327.

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The methodology of history determines what the authors will write in their books. The methodology of history is a subject of social philosophy. However, after analyzing the leading works printed before 1955 on the history of the Urals and Siberia of the 17th century we came to the conclusion that historians did not mechanically illustrate the conclusions of social philosophy. At the end of the 19th century V. I. Lenin, relying on Karl Marx, drew a conception of the «new period of Russian history». In the 1930s this scheme has become mandatory for all Russian historians. However, it quickly became clear that not all of its elements could be found in the Siberian history of the 17th century. The reasons may be related to the lack of sufficient autonomy for the merchants, great tax oppression, opportunities to benefit from social status, and military operations. Retaining full loyalty to the official position, in their concrete studies, researchers of Siberian studies turned out to be great empiricists and preferred to point out historical facts even if the facts contradicted official schemes. In addition, in the 1960s there was a change in the key formulations of the scheme, towards recognizing greater complexity and variability of the historical process.

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32

Weerman, Fred, Mike Olson, and Robert Cloutier. "Synchronic variation and loss of case." Diachronica 30, no. 3 (October 31, 2013): 353–81. http://dx.doi.org/10.1075/dia.30.3.03wee.

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A bias towards formal texts obscures our view of language change and gives a misleading impression of actual developments if ‘changes from below’ are in conflict with ‘changes from above,’ resulting from norms that are visible in particular in formal language. A corpus of 17th-century Amsterdam texts with varying levels of formality is assembled to study the loss of genitive and dative case-marking in Dutch. These results are compared with the use of present participle constructions, which serve as an extra variable to gauge how formal a text is. We argue that nominal case-marking no longer existed in informal language in 17th-century Amsterdam and that the genitive became a feature of formal norms and was hence subject to pressures from above.

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33

Geiges, Hansjörg. "Facets of the cultural history of mathematics." European Review 8, no. 4 (October 2000): 487–97. http://dx.doi.org/10.1017/s1062798700005044.

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This article highlights the position of mathematics within general culture at various stages of the development of Western civilization. Special emphasis is given to the role of mathematics in Greek philosophy, the influence of mathematics on Gothic architecture and the place of mathematics in 17th and 18th century society. Literary quotations illustrate the shifts in the view of mathematics in society.

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34

Koshelev, Igor. "The ≪Divine Design≫ argument in the English philosophy of nature in the 17th century." St.Tikhons' University Review 55, no. 5 (October 31, 2014): 107–20. http://dx.doi.org/10.15382/sturi201455.107-120.

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35

Pietarinen, Juhani. "Conatus as active power in Hobbes." Hobbes Studies 14, no. 1 (2001): 71–82. http://dx.doi.org/10.1163/187502501x00056.

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AbstractThe idea of active power played central role in the 17th Century philosophy and science. The idea is as follows: if not prevented, bodies necessarily do certain things in virtue of their power. This kind of thought naturally arose from what might properly be called the law of persistence, according to which moving bodies continue their motion unchanged if no new external force intervenes.1 What bodies do in virtue of their power was called actions, and in terms of actions such things as resistance, pressure and affections were explained. What is this active power? One of the main aims of philosophers in the 17th and 18th Centuries was to find a good answer to this question.

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36

Zolotukhina, Anastasia. "Jan Amos Komensky and his (anti)aristotelian “Physics”: an example of an attempt to overcome Aristotle in the 17th century natural philosophy." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 1 (2021): 354–74. http://dx.doi.org/10.25205/1995-4328-2021-15-1-354-374.

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At the beginning of the 17th century there have been many attempts to overcome Aristotelian physics. One of the trends was the so-called "Mosaic physics" based on Scripture, not on the texts of Aristotle. The “Physicae Synopsis” by J.A. Komensky shows one of the options for such overcoming, with all its difficulties and successes.

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37

Rogacz, Dawid. "Minglitan: Chinese Translation and Commentary of Aristotle’s Categories from the 17th Century." Peitho. Examina Antiqua 7, no. 1 (March 17, 2016): 273–84. http://dx.doi.org/10.14746/pea.2016.1.15.

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This article puts forth the first Polish translation of fragments of Minglitan, „Investigation into the Meaning of Names”, that is Chinese translation and commentary of Aristotle’s Categories prepared by Chinese scholar, Li Zhizao and Portuguese Jesuit, Francisco Furtado, and published in 1631. Five pieces have been select for the translation: Li Tianjing’s preface to Minglitan; a groundbreaking essay on sources of philosophy, containing the very first Chinese transliteration of the term φιλοσοφία; chapter on the category of substance; of quantity; and chapter on opposites. The translation has been furnished with footnotes elaborating on Chinese terms employed in the Minglitan, and has been preceded by an introduction that delineates historical context of Minglitan, its content and structure, along with a brief sketch of its main linguistic determinants.

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38

Fudge, Erica. "The Animal Face of Early Modern England." Theory, Culture & Society 30, no. 7-8 (September 24, 2013): 177–98. http://dx.doi.org/10.1177/0263276413496122.

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This article is both a work of historical reconstruction and a theoretical intervention. It looks at some influential contemporary accounts of human-animal relations and outlines a body of ideas from the 17th century that challenges what is presented as representative of the past in posthumanist thinking. Indeed, this article argues that this alternative past is much more in keeping with the shifts that posthumanist ideas mark in their departure from humanism. Taking a journey through ways of thinking that will, perhaps, be unfamiliar, the revised vision of human-animal relations outlined here emerges not from a history of philosophy but from an archival study of people’s relationships with and understandings of their livestock in early modern England. At stake are conceptions of who we are and who we might have been, and the relation between those two, and the livestock on 17th-century smallholdings are our guides.

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39

Starzyński, Wojciech. "Three Enlightenments of Modernity in the Historico-Philosophical Conception of Kazimierz Twardowski." Dialogue and Universalism 32, no. 1 (2022): 147–64. http://dx.doi.org/10.5840/du20223219.

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The aim of this article is to discuss the reflection on the history of philosophy conceived as a cycle of enlightenments in the thought of Kazimierz Twardowski. In 1895 Twardowski adopts Franz Brentano’s model of the cyclical character of the history of philosophy. In the cycle of modern philosophy, the traditional Enlightenment period of the 18th century is shown critically as the one in which the original forces of the scientific revolution of the 17th century weakened, while the philosophy of the beginning of modernity is to be seen as the proper Enlightenment. Critical reflections are crowned with a sharp critique of Immanuel Kant’s philosophy which is supposed to be responsible for a further weakening, or even degeneration, of 19th century philosophy. Twardowski when lecturing on the history of modern philosophy in Lvow in 1896–1923, softened the four-phase conception of the modern cycle as well as the key role played by Kant’s thought. But in 1904, in the context of the motto of the “return to Kant” and the formation of the Polish Philosophical Society, Twardowski delivered an important speech in which the figure of Kant was instrumentalized for the purposes of what we may call the third modern enlightenment, this time taking place in Polish philosophy.

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40

Piaia, Gregorio. ""Philosophia augustini qualis sit?". Alle origini dell'immagine storico-filosofica di S. Agostino." RIVISTA DI STORIA DELLA FILOSOFIA, no. 4 (October 2012): 759–73. http://dx.doi.org/10.3280/sf2012-004007.

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The author reconstructs the most significant aspects in the first steps towards a historical-philosophical interpretation of Saint Augustine from the 17th to the early 18th century, referring in particular to Jacob Brucker's Historia critica philosophiae. This interpretation is based above all on an intellectual biography of Augustine and is interwoven with some much debated questions of the time, such as Manicheism and the relation between Platonism and Christianity.

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41

Thompson, Jon W. "Individuation, Identity, and Resurrection in Thomas Jackson and John Locke." American Catholic Philosophical Quarterly 95, no. 2 (2021): 165–94. http://dx.doi.org/10.5840/acpq202147222.

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This paper outlines the views of two 17th century thinkers (Thomas Jackson and John Locke) on the question of the metaphysics of resurrection. I show that Jackson and Locke each depart from central 17th century Scholastic convictions regarding resurrection and philosophical anthropology (convictions laid out in section II). Each holds that matter or material continuity is not a plausible principle of diachronic individuation for living bodies such as human beings. Despite their rejection of the traditional view, they each provide a defence of the possibility of a personal afterlife. I outline these (quite different) defences in sections III–IV. I then argue (section V) that it is likely either that Locke had read Jackson on the issue of resurrection or that the two were influenced by a common source. I argue that matter might provide a suitable principle of diachronic individuation in both everyday cases of living bodies and in the case of resurrection.

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42

Champion, Justin. "The Occult Laboratory: Magic, Science and Second Sight in Late 17th Century Scotland (review)." Journal of the History of Philosophy 40, no. 4 (2002): 545–46. http://dx.doi.org/10.1353/hph.2002.0065.

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43

Gehring (book editor), Ulrike, Pieter Weibel (book editor), and Jane Russell Corbett (review author). "Mapping Spaces: Networks of Knowledge in 17th Century Landscape Painting." Renaissance and Reformation 40, no. 4 (January 28, 2018): 211–13. http://dx.doi.org/10.33137/rr.v40i4.29288.

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44

TURNER, ANTHONY J. "NATURAL PHILOSOPHERS, MATHEMATICAL PRACTITIONERS AND TIMBER IN LATER 17TH CENTURY ENGLAND." Nuncius 9, no. 2 (1994): 619–34. http://dx.doi.org/10.1163/182539184x00973.

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Abstract<title> RIASSUNTO </title>Matematici e filosofi naturali diedero contributi importanti, alla fine del XVII secolo, allo studio e al perfezionamento delle tecniche di sfruttamento delle foreste. L'articolo esamina alcune delle tecniche usate in quel periodo e alcune innovazioni, in relazione alla concezione baconiana di studio della natura messa in atto da filosofi naturali come John Evelyn, Robert Plot e Nehemiah Grew. Di quest'ultimo, in appendice viene presentata una lettera inedita su questo argomento.

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45

Shaheen, Jonathan L. "A Vitalist Shoal in the Mechanist Tide: Art, Nature, and 17th-Century Science." Philosophies 7, no. 5 (October 8, 2022): 111. http://dx.doi.org/10.3390/philosophies7050111.

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This paper reconstructs Margaret Cavendish’s theory of the metaphysics of artifacts. It situates her anti-mechanist account of artifactual production and the art-nature distinction against a background of Aristotelian, Scholastic, and mechanist theories. Within this broad context, it considers what Cavendish thinks artisans can actually do, grounding her terminological stipulation that there is no genuine generation in nature in a commitment to natural and artistic production as the mere rearrangement of bodies. Bodies themselves are identified, in a conceptually Ockhamist manner, with their figures, so that the resulting theory of mere rearrangement is Scholastically respectable. The paper also offers literal interpretations, focused narrowly on the philosophical content of her theories of art and artifacts, of her claims that art concerns only “nature’s sporting or playing actions”, that its products are “deformed and defective”, and that they are “at best …mixt or hermaphroditical."

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46

LAMONT, WILLIAM. "Angels or Green Aprons? ‘Popular Toryism’ in Late 17th Century England." History Workshop Journal 27, no. 1 (1989): 188–93. http://dx.doi.org/10.1093/hwj/27.1.188.

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47

Freedman, Joseph S. "The Literary Production of Philosophy Professors 16th- and 17th-Century Central Europe: A Brief Overview." AUC HISTORIA UNIVERSITATIS CAROLINAE PRAGENSIS 60, no. 1 (March 8, 2021): 209–17. http://dx.doi.org/10.14712/23365730.2020.27.

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48

Werdiger, Ori. "On the Possibility of and Justification for a Philosophical Interpretation of Kabbalah: The Scholem-Gordin Correspondence." Naharaim 14, no. 2 (December 16, 2020): 297–312. http://dx.doi.org/10.1515/naha-2020-0005.

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AbstractThis article introduces and discusses a short correspondence that took place in November 1931 between Gershom Scholem and Jacob Gordin. Gordin was a Russian-Jewish philosopher of religion, an expert on Hermann Cohen, and a founding figure of the postwar Paris School of Jewish Thought. The initial motivation for the correspondence was Scholem’s wish to produce a critical edition of the 17th century kabbalistic work, Shaar Hashamayim by Abraham Cohen Herrera, for which he asked for Gordin’s help. A close reading of Gordin’s response to Scholem and Scholem’s belated response to Gordin highlight the respective views of these thinkers regarding the relationship between kabbalah and Western philosophy in the modern era, and in German idealism in particular. The article is followed by a translation of the correspondence.

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49

Malcolm, N. "The publications of John Pell FRS (1611-1685): some new light and some old confusions." Notes and Records of the Royal Society of London 54, no. 3 (September 22, 2000): 275–92. http://dx.doi.org/10.1098/rsnr.2000.0113.

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The mathematician John Pell is a significant figure in the intellectual history of 17th century England—significant, however, more because of his activities, contacts and correspondence than because of his published work. His few publications are, nevertheless, valuable sources of information about his intellectual biography. Previous listings of them have been both incomplete and subject to error. This article gives a complete listing of the items published during the 17th century. It identifies a hitherto unknown work by Pell, a book published in 1635; it attempts to correct a common misunderstanding about the dating of his best–known work, An Idea of Mathematics ; and it presents evidence confirming Pell's responsibility for the introduction of the division sign. In addition, it discusses nine non-existent publications by Pell—items whose titles derive from materials among Pell's manuscripts, but which have been mistakenly listed as publications in modern reference works.

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50

MIN, Xinhui. "Preaching the Gospel in China: Changes in the Concept of “Gospel” since the 17th Century." Cultura 16, no. 2 (January 1, 2019): 119–33. http://dx.doi.org/10.3726/cul022019.0008.

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This paper focuses on the change of the meaning of “gospel” in Chinese context since the 17th Century. In the late Ming dynasty, Catholic missionaries were the first to translate “gospel” into Chinese with their writings about the Bible. Then the term became intermingled with traditional Chinese belief of seeking blessings. After the ban on Christianity imposed by the Emperor Yong Zheng, Chinese Catholics hid their faith and disguised it as Buddhism, Taoism and folk religions. At the end of the 19th century, “gospel” was connected to colonialism and became a trigger for Sino-Western conflict. The critique of and hostility toward the term abruptly arose. In the 20th century, “gospel” turned into a new concept, which went beyond its religious connotation and gradually referred to all kinds of “good news”.

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