By Graham Oppy, N. N. Trakakis
The early sleek interval in philosophy - encompassing the sixteenth to the 18th centuries - displays a time of social and highbrow turmoil. The Protestant Reformation, the Catholic Counter-Reformation, and the start of the Enlightenment all contributed to the re-examination of cause and religion. The revolution in technology and in ordinary philosophy swept away millennia of Aristotelian simple task in a human-centred universe. masking probably the most vital figures within the heritage of Western inspiration - significantly Descartes, Locke, Hume and Kant - "Early sleek Philosophy of faith" charts the philosophical figuring out of faith at a time of highbrow and religious revolution. "Early sleek Philosophy of faith" should be of curiosity to historians and philosophers of faith, whereas additionally serving as an vital reference for academics, scholars and others who wish to examine extra approximately this formative interval within the historical past of principles.
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Extra info for Early Modern Philosophy of Religion: The History of Western Philosophy of Religion 3
This chapter intends to show, first, some aspects of Luther’s approach to the doctrines of God and humanity and to the complex cluster of problems associated with God’s relation to human beings, and, secondly, Luther’s evaluation of the conflicts between theology and philosophy and his theological deployment of philosophical insights and methods in theology (White 1994). a common concept of god According to Luther, all human beings have knowledge of the existence and nature of God. This is evident, he argues, in the normal human response to situations of emergency: namely, the turning to God for help.
Stillingfleet attacked Locke’s view of the resurrection, and Butler and Reid, in turn, raised famous objections against his account of personal identity. The immaterial status of the soul might have been a hotly contested issue in the latter stages of the early modern period, but many philosophers and theologians throughout the period accepted the existence of other immaterial beings such as angels and demons. Indeed, interest in paranormal phenomena, miracles, witchcraft and second sight was widespread, and it is not difficult to find discussions of these issues in the writings of the leading philosophers of the age.
Not a blunt tool of mass control, religion is culturally and socially intricate, reflecting “a concern for a moral fides which, though certainly not transcendent, is nevertheless necessary to the construction of a political order based on virtù” (Fontana 1999: 657). Still, within this very same moral context, Machiavelli counsels the prince against “having and always cultivating” the five qualities, as opposed to being able to appear to have them and project them. If he does the former, his subjects will think him averse to or incapable of doing things that may be required to preserve the state.