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Anne Conway (1631–1679) is often described as a vitalist. Scholars typically take this to mean that Conway considers life to be ubiquitous throughout the world. While Conway is indeed a vitalist in this sense, I argue that she is also committed to a stronger view: namely, the panpsychist view that mental capacities are ubiquitous and fundamental in creation. Reading Conway as a panpsychist highlights several aspects of her philosophy that deserve further attention, especially her accounts of emanative causation and universal (...) |
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Anne Conway’s commitment to the moral responsibility of creatures, or created beings, is seemingly in tension with her unique metaphysics. Conway is committed to individual moral responsibility. Conway insists that an innocent person ought not be punished for someone else’s sin. Interesting recent work highlights a unique aspect of Conway’s position that creatures are multiplicities: not only are creatures integrated into the larger whole of creation, but also their parts are mutually integrated into one another. The latter, which I will (...) |
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In Principia philosophiae antiquissimae et recentissimae (1690) Anne Conway (1631-1679) develops her monistic metaphysics regarding creation, whose distinctive characteristic is transmutations for the individuals that compose it. In chapter VI of this posthumous work, Conway exemplifies this process of transmutation with the case of a horse, which changes, after death, into a human being. In this article I intend to analyze this example to show that it is not casual that the horse in question rises in the hierarchy of beings. (...) |
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Does Anne Conway (1631–79) hold that the created world consists of a single underlying substance? Some have argued that she does; others have argued that she is a priority monist and so holds that there are many created substances, but the whole created world is ontologically prior to each particular creature. Against both of these proposals, this article makes the case for a substance pluralist interpretation of Conway: individual creatures are distinct substances, and the whole created world is not ontologically (...) |
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This paper aims to resolve an unremarked-upon tension between Anne Conway’s commitment to the moral responsibility of created beings, or creatures, and her commitment to emanative, constant creation. Emanation causation has an atemporal aspect according to which God’s act of will coexists with its effect. There is no before or after, or past or future in God’s causal contribution. Additionally, Conway’s constant creation picture has it that all times are determined via divine emanation. Creaturely agency, by contrast, is fundamentally temporal, (...) |
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Anne Finch Conway es una de las filósofas del siglo XVII que discutió con los filósofos destacados de su época. La única obra con la que contamos de esta autora es Principia Philosophiae Anticissimae et Recentissimae o The Principle of the Most Ancient and Modern Philosophy. En este artículo me propongo dar cuenta del rol que la naturaleza humana tiene en su metafísica, de modo de encontrar un lugar más específico para el dolor y el sufrimiento en un mundo que (...) |
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For early modern metaphysician Anne Conway, the world comprises creatures. In some sense, Conway is a monist about creatures: all creatures are one. Yet, as Jessica Gordon-Roth has astutely pointed out, that monism can be understood in very different ways. One might read Conway as an ‘existence pluralist’: creatures are all composed of the same type of substance, but many substances exist. Alternatively, one might read Conway as an ‘existence monist’: there is only one created substance. Gordon-Roth has done the (...) |
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Anne Conway rejects the view that creatures are essentially members of any natural kind more specific than the kind 'creature'. That is, she rejects essentialism about species membership. This chapter provides an analysis of one of Anne Conway's arguments against such essentialism, which (as I argue) is drawn from metaethical rather than metaphysical premises. In her view, if a creature's species or kind were inscribed in its essence, that essence would constitute a limit on the creature's potential to participate in (...) |
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The Aristotelian account of change—according to which no individual can survive a change of species because an individual's essence is, at least in part, determined by its species membership—remains popular in the seventeenth century. One important, but often overlooked dissenting voice comes from Anne Conway. Unlike many of her contemporaries, Conway firmly rejects the Aristotelian account of change. She instead endorses the doctrine of Radical Mutability, the view that a creature can belong to different species at different times. A horse, (...) |
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The approach adopted by Early Modern authors to the notions of ‘whole’ and ‘part’ (what is called, in contemporary metaphysics, “mereology”, from the Ancient Greek word μερος: ‘part’) constitutes a central feature of their respective systems. The issue of what constituted a whole became all the more crucial as the new, revolutionary approaches to matter and extension – which mark the unavoidably fuzzy beginning of what we define as “modernity” – demanded a novel (and in some cases, radical) approach to (...) |
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