Ralph Cudworth: A Treatise Concerning Eternal and Immutable Morality: With A Treatise of Freewill

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Cambridge University Press, 07‏/11‏/1996 - 218 من الصفحات
Ralph Cudworth (1617-1688) deserves recognition as one of the most important English seventeenth-century philosophers after Hobbes and Locke. In opposition to Hobbes, Cudworth proposes an innatist theory of knowledge that may be contrasted with the empirical position of his younger contemporary Locke, and in moral philosophy he anticipates the ethical rationalists of the eighteenth century. A Treatise Concerning Eternal and Immutable Morality is his most important work, and this volume makes it available, together with his shorter Treatise of Freewill, in its first modern edition, with a historical introduction, a chronology of his life, and an essay on further reading.
 

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المحتوى

Acknowledgements
vi
List of abbreviations
vii
Introduction
ix
Chronology
xxxi
Further reading
xxxii
A note on the text
xxxv
A Treatise Concerning Eternal and Immutable Morality
1
A Treatise of Freewill
153
Glossary
210
Index
214
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نبذة عن المؤلف (1996)

The most systematic of the Cambridge Platonists, Ralph Cudworth was born at Aller in Somerset, educated at Emmanuel College, Cambridge, elected a fellow of the college in 1639, and appointed master of Clare College in 1645. In these turbulent revolutionary years, he made many enemies, a development that prompted his retirement from the university to become rector of North Cadbury in Somerset in 1650. Four years later, however, he returned to be master of Christ's College. Cudworth's chief work, The True Intellectual System, was published in 1678. It was an important work of scholarship on Greek philosophy as well as a metaphysical system based on theism and a dualist theory of mind. His theory of "spiritual plastic powers," which he ascribed to all living things, influenced the Encyclopedists. Two important posthumous works by Cudworth, A Treatise Concerning Eternal and Immutable Morality (published in 1731) and A Treatise on Free Will (published in 1838), are directed against both Calvinism and Hobbesian materialism, defending freedom of the will and a rationalist and realist conception of the good.

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