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The Cambridge History of Seventeenth-century Philosophy. Cambridge University Press. 1998. First paperback edition. 2003. Volume 2. Dan Kaufman (ed). The Routledge Companion to Seventeenth Century Philosophy. 2017. Google Books. Stuart Hampshire. The Master Philosophers: The Age of Reason: The 17th Century Philosophers. A Meridian Classic.
Substance theory, or substance–attribute theory, is an ontological theory positing that objects are constituted each by a substance and properties borne by the substance but distinct from it. In this role, a substance can be referred to as a substratum or a thing-in-itself .
Pierre Bayle regarded Malebranche as "one of the greatest philosophers of this age" (though, admittedly, not as the greatest, as is often reported). [5] In note H to his "Zeno of Elea" article, Bayle discussed Malebranche's views on material substance with particular approval. Occasionalism and the vision in God seem to make the real existence ...
The squared circle: an alchemical symbol (17th century) illustrating the interplay of the four elements of matter symbolising the philosopher's stone. Antimony ♁ (in Newton), also ; Arsenic 🜺 Bismuth ♆ (in Newton), 🜘 (in Bergman) Cobalt (approximately 🜶) (in Bergman) Manganese (in Bergman)
Humorism, the humoral theory, or humoralism, was a system of medicine detailing a supposed makeup and workings of the human body, adopted by Ancient Greek and Roman physicians and philosophers. Humorism began to fall out of favor in the 17th century and it was definitively disproved in microbes.
One of the primary elements of the culture of the Enlightenment was the rise of the public sphere, a "realm of communication marked by new arenas of debate, more open and accessible forms of urban public space and sociability, and an explosion of print culture," in the late 17th century and 18th century. [173]
The attraction of Spinoza's philosophy to late 18th-century Europeans was that it provided an alternative to materialism, atheism, and deism. Three of Spinoza's ideas strongly appealed to them: the unity of all that exists, the regularity of all that happens, and the identity of spirit and nature. [163]
William T. Walker, reviewing two books on Fludd in The Sixteenth Century Journal (by Joscelyn Godwin, and William Huffman), writes that "Fludd relied on the Bible, the Cabbala, and the traditions of alchemy and astrology. Many of his contemporaries labelled Fludd a magician and condemned him for his sympathy for the occult."