The British Moralists on Human Nature and the Birth of Secular EthicsCambridge University Press, 31 de jul. 2006 Uncovering the historical roots of naturalistic, secular contemporary ethics, in this volume Michael Gill shows how the British moralists of the seventeenth and eighteenth centuries completed a Copernican revolution in moral philosophy. They effected a shift from thinking of morality as independent of human nature to thinking of it as part of human nature itself. He also shows how the British Moralists - sometimes inadvertently, sometimes by design - disengaged ethical thinking, first from distinctly Christian ideas and then from theistic commitments altogether. Examining in detail the arguments of Whichcote, Cudworth, Shaftesbury, and Hutcheson against Calvinist conceptions of original sin and egoistic conceptions of human motivation, Gill also demonstrates how Hume combined the ideas of earlier British moralists with his own insights to produce an account of morality and human nature that undermined some of his predecessors' most deeply held philosophical goals. |
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Pàgina 13
... kind , “ a man of rare temper ; very mild and obliging , " who " was hardly ever seen to be transported with anger ” ( Aphorisms xxxi and xxix ) . He was also portrayed as being an exceedingly considerate and respectful ...
... kind , “ a man of rare temper ; very mild and obliging , " who " was hardly ever seen to be transported with anger ” ( Aphorisms xxxi and xxix ) . He was also portrayed as being an exceedingly considerate and respectful ...
Pàgina 15
... kind of civil war " within himself ( Plato 119-21 ) . The idea that a good person will be satisfied with his own character was , however , conspicuously absent in the period leading up to Whichcote . There was no talk among seventeenth ...
... kind of civil war " within himself ( Plato 119-21 ) . The idea that a good person will be satisfied with his own character was , however , conspicuously absent in the period leading up to Whichcote . There was no talk among seventeenth ...
Pàgina 28
... kind of “temper” or state of mind and that to possess that temper or state of mind is to be as happy as one can possibly be. For Whichcote and Cudworth, no substantive distinction can be drawn between righteousness and a heavenly state ...
... kind of “temper” or state of mind and that to possess that temper or state of mind is to be as happy as one can possibly be. For Whichcote and Cudworth, no substantive distinction can be drawn between righteousness and a heavenly state ...
Pàgina 35
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Pàgina 36
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Altres edicions - Mostra-ho tot
The British Moralists on Human Nature and the Birth of Secular Ethics Michael B. Gill Previsualització no disponible - 2011 |
The British Moralists on Human Nature and the Birth of Secular Ethics Michael B. Gill Previsualització no disponible - 2006 |
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according account of morality actions aesthetic approve arguments association atheist Beauty and Virtue believe benefit benevolence Burnet Calvinists Cambridge Platonism Cambridge Platonists chapter Christ Christian claim commitment conception conduct conflict constitution contingent corrupt egoist eternal and immutable exist explain fact fantastick feel God’s happiness Hobbes Human Nature Question Hume Hume's Hume’s account Hutchesonian implies inherently comparative innate ideas Inquiry internal judge justice kind live Locke Mandeville mental enjoyment account mind moral distinctions moral judgments moral rationalism moral relativism moral sense theory Moralists morality and human motive natural affections Negative Answer Noemas normative objection one’s original Passions and Affections person Philocles philosophical Plato pleasure Positive Answer possess principles Ralph Cudworth rationalists reason religion religious righteousness salvation self-interest selfish sentimentalist sentiments sermons skeptical hypothesis sociability someone teleological Theocles things thought tion Treatise truth understanding Virtue or Merit virtuous Whichcote and Cudworth Whichcote's
Passatges populars
Pàgina 21 - God hath set up two lights to enlighten us in our way — the light of reason, which is the light of His creation ; and the light of Scripture, which is After-Revelation from Him. Let us make use of these two lights, and suffer neither to be put out.