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This article details philosophical responses to the problem posed by the existence, whether real or perceived, of priestcraft, a problem that boiled down to a fear that if the custodians of God’s tabernacle were corrupt, so too were the contents of the tabernacle. It first explores the attempts of Edward Herbert and Thomas Hobbes to guarantee the truth of revealed matters of faith in response to their perception of widespread priestcraft, arguing that, while each sought to undermine sacerdotal authority, they (...) |
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The term “priestcraft” became fashionable in the 1690s. This essay explores its use among the anti-clericals in John Locke’s circle and examines the critique of priestcraft in his own Reasonableness of Christianity (1695). The commentaries and church histories, in correspondence and published treatises, of Benjamin Furly, William Popple, Damaris Masham, William Stephens, and Sir Robert Howard are examined. The Lockean circle remained committed to Christian revelation and, for the most part, to a reformed Church of England, and it is argued (...) |
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Isaac Newton’s views on the mind–body relation are of interest not only because of their somewhat unique departure from popular early modern conceptions of mind and its relation to body, but also because of their connections with other aspects of Newton’s thought. In this paper I argue that (1) Newton accepted an interesting sort of mind–body monism, one which defies neat categorization, but which clearly departs from Cartesian substance dualism, and (2) Newton took the power by which we move our (...) |
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In this paper I consider a cluster of positions which depart from the immortalist and dualist anthropologies of Rene Descartes and Henry More. In particular, I argue that John Locke and Isaac Newton are attracted to a monistic mind-body metaphysics, which while resisting neat characterization, occupies a conceptual space distinct from the dualism of the immortalists, on the one hand, and thoroughgoing materialism of Thomas Hobbes, on the other. They propound a sort of property monism: mind and body are distinct, (...) |
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1. Throughout nearly the whole history of Christianity, materialism was simply a fringe phenomenon.1 From the very beginning of this religion, there was a strong animosity towards matter and every... |
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This paper considers three accounts of the relationship between personal immortality and materialism. In particular, the pagan mortalism of the Epicureans is compared with the Christian mortalism of Thomas Hobbes and John Locke. It is argued 1) that there are significant similarities between these views, 2) that Locke and Hobbes were, to some extent, influenced by the Epicureans, and 3) that the relation between mortality and materialism is not as straightforward as is commonly supposed. |
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