Routledge History of Philosophy Volume IV

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14 RENAISSANCE AND SEVENTEENTH-CENTURY RATIONALISM 46 For a recent discussion of this issue, see Arrigo Pacchi, ‘Hobbes and the Problem of God’, in G.A.J.Rogers and Alan Ryan (eds) Perspectives on Thomas Hobbes (Oxford, Clarendon, 1988), pp. 171–88. 47 I am very grateful to Dr Jill Kraye and Professor Stuart Brown for their helpful comments on an earlier draft of this introduction.
CHAPTER 1 The philosophy of the Italian Renaissance Jill Kraye TWO CULTURES: SCHOLASTICISM AND HUMANISM IN THE EARLY RENAISSANCE Two movements exerted a profound influence on the philosophy of the Italian Renaissance: scholasticism and humanism, both of which began to take root in northern Italy around 1300. Differing from one another in terms of methods and aims as greatly as the scientific-and humanities-based cultures of our own times, scholasticism and humanism each fostered a distinctive approach to philosophy. The centres of scholasticism were the universities, where philosophy teaching was based on the Aristotelian corpus, in particular the works of logic and natural philosophy. In Italian universities the study of philosophy was propaedeutic to medicine rather than, as in Oxford and Paris, theology. This encouraged an atmosphere in which philosophy could operate as an autonomous discipline, guided solely by rational criteria. Scholastic philosophers consistently defended their right to explain natural phenomena according to the laws of nature without recourse to theological arguments. 1 But although theological faculties were absent in the universities, religious authorities had enough power within society at large to challenge thinkers whose single-minded pursuit of natural explanations was perceived to move beyond the territory of philosophy and into the sacred domain of faith. Aristotelian philosophers who dared, for instance, to argue that the soul was material and hence mortal were quickly forced to recant by the ecclesiastical authorities. 2 On the equally sensitive subject of the eternity of the world, most scholastics limited themselves to pointing out the opposition between the Peripatetic hypothesis that the world was eternal and the ‘truth of the orthodox faith’ that it was created ex nihilo by God. 3 In such cases where religious and philosophical doctrines were in conflict, Aristotelians maintained that Christian dogma, based on faith and revelation, was superior to explanations founded on mere reason. The scholastic doctrine of the ‘double truth’ did not present a choice between equally valid alternatives, but rather took for granted the subordination of the relative truth of philosophy to the absolute truth of theology. Philosophers had no
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66 RENAISSANCE PHILOSOPHY OUTSIDE I
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98 SCIENCE AND MATHEMATICS UP TO DE
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CHAPTER 4 Francis Bacon and man’s
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132 FRANCIS BACON AND MAN’S TWO-F
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CHAPTER 5 Descartes: methodology St
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158 RENAISSANCE AND SEVENTEENTH-CEN
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CHAPTER 9 The moral and political p
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CHAPTER 10 Occasionalism Daisie Rad
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354 LEIBNIZ: TRUTH, KNOWLEDGE AND M
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390 GLOSSARY attribute: Averroism:
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392 GLOSSARY compositio: a Latin ve
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394 GLOSSARY disposition: double as
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396 GLOSSARY gnoseology: habitus: H
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398 GLOSSARY induction, eliminative
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400 GLOSSARY modus tollens: monad:
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402 GLOSSARY Organon: pantheism: pa
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404 GLOSSARY Remonstrants: resoluti
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406 GLOSSARY truth, double: truth,
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408 INDEX OF NAMES Ceredi, Giuseppe
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410 INDEX OF NAMES Plato 6, 20, 29,
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412 INDEX OF SUBJECTS cogito ergo s
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414 INDEX OF SUBJECTS civil 264, 33
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416 INDEX OF SUBJECTS Descartes’
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