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  1. Narrative Constraints on Historical Writing: The Case of the Scientific Revolution.Rivka Feldhay - 1994 - Science in Context 7 (1):7-24.
    The ArgumentIn this paper three canonical studies of the scientific revolution are subjected to narratological analysis. Underlying this analysis is the assumption that in any single product of historical writing it is possible to distinguish, for analytical purposes, between three levels of reference: the object of the text — the events; the representation of the events — the narrative; and the text in which a story is represented by means of narrative. Through texts one learns about historical events, but also (...)
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  • Éter, espírito animal e causalidade no Siris de George Berkeley: uma visão imaterialista da analogia entre macrocosmo e microcosmo.Silvia Manzo - 2004 - Studia Scientia 2 (2):179-205.
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  • De la mímesis a la representación: empirismo y lenguaje en los orígenes de la ciencia moderna.Susana Gómez López - 2013 - Revista de Filosofía (Madrid) 38 (1):53-77.
    This paper is part of an attempt to offer a better understanding of the origins of modern science in the light of the transformations of the concept of representation through XVIth and XVIIth centuries. My aim here is to point out how Francis Bacon had to revise naturalistic and mimetic conceptions of language for drawing up his particular methodical empiricism. In other words, it was not possible to formulate the modern scientific empiricism without advancing a criticism of those naturalistic philosophies (...)
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  • The 'physical prophet' and the powers of the imagination. Part II: A case-study on dowsing and the naturalisation of the moral, 1685–1710.Koen Vermeir - 2005 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 36 (1):1-24.
    In the first paper of this pair, I argued the importance of theories of the imagination in debates on divination [Vermeir, K. . The ‘physical prophet’ and the powers of the imagination. Part I: A case-study on prophecy, vapours and the imagination . Studies in History and Philosophy of Science C, 35, 561–591]. In the present article, I will rely on these results in order to unearth the role of the imagination in a discussion on dowsing. References to the imagination (...)
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  • (1 other version)The 'physical prophet' and the powers of the imagination. Part I: a case-study on prophecy, vapours and the imagination (1685–1710). [REVIEW]Koen Vermeir - 2004 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 35 (4):561-591.
    I argue that the imagination was a crucial concept for the understanding of marvellous phenomena, divination and magic in general. Exploring a debate on prophecy at the turn of the seventeenth century, I show that four explanatory categories were consistently evoked and I elucidate the role of the imagination in each of them. I introduce the term ‘floating concept’ to conceptualise the different ways in which the imagination and the related ‘animal spirits’ were understood in diverse discourses. My argument is (...)
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  • A Brief Hystery of the Phantasm.Christopher Santiago - 2023 - Anthropology of Consciousness 34 (1):181-228.
    This article traces the radical devaluation of the phantasm throughout Western civilization. With the help of Nietzsche’s critical perspective, I develop a notion of hystery as the series of collective traumas repeated in each individual’s growth, whereby the phantasm changes value from psychosomatic interface, to evil incarnate, to disease of learning. Beginning with the Classical episteme represented by Plato, Aristotle, and the Stoics, then moving up through the Christian era, I focus primarily on Enlightenment thinkers such as Hobbes and Bacon, (...)
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  • Alchemy, magic and moralism in the thought of Robert Boyle.Michael Hunter - 1990 - British Journal for the History of Science 23 (4):387-410.
    At some point during the last two years of his life, Robert Boyle dictated to his friend, Gilbert Burnet, Bishop of Salisbury, some notes on major events and themes in his career. Some of the information he divulged in these memoranda has become quite widely known because Burnet used it in the funeral sermon for Boyle that he delivered a month after his death, at St Martin's in the Fields on 7 January 1692. In addition, these notes were cited several (...)
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  • Effluvia, Action at a Distance, and the Challenge of the Third Causal Model.Silvia Parigi - 2015 - International Studies in the Philosophy of Science 29 (4):351-368.
    In the early modern age, two causal models are clearly identifiable: action at a distance—a typical Renaissance paradigm, widespread among thinkers involved in natural magic and seventeenth-century Neoplatonists—and action by contact, on which both the Aristotelians and the Cartesians agreed. Pierre Gassendi too seems to endorse the motto: ‘Nihil agit in distans nisi prius agit in medium’ [Nothing acts at a distance unless it acts through a medium]. In this essay, it will be shown that a third causal model exists, (...)
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  • The Astronomer’s Role in the Sixteenth Century: A Preliminary Study.Robert S. Westman - 1980 - History of Science 18 (2):105-147.
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  • Mechanism and activity in the scientific revolution: The case of Robert Hooke.Mark E. Ehrlich - 1995 - Annals of Science 52 (2):127-151.
    Recent ‘revisionist’ studies of the Scientific Revolution have utilized Robert Hooke as an example of a mechanical philosopher who incorporated active principles in his world system. This paper carefully examines Hooke's natural philosophy in order to determine the extent to which he employed active agents in his work. Thorough investigation reveals that although Hooke sometimes refrained from offering causal explanations of the phenomena he studied, there is no solid evidence that he believed active principles were at work in nature. Rather, (...)
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  • Godly Men and Mechanical Philosophers: Souls and Spirits in Restoration Natural Philosophy.Simon Schaffer - 1987 - Science in Context 1 (1):53-85.
    The ArgumentRecent historiography of the Scientific Revolution has challenged the assumption that the achievements of seventeenth-century natural philosophy can easily be described as the ‘mechanization of the world-picture.’ That assumption licensed a story which took mechanization as self-evidently progressive and so in no need of further historical analysis. The clock-work world was triumphant and inevitably so. However, a close examination of one key group of natural philosophers working in England during the 1670s shows that their program necessarily incorporated souls and (...)
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  • Jesuit mathematical science and the reconstitution of experience in the early seventeenth century.Peter Dear - 1987 - Studies in History and Philosophy of Science Part A 18 (2):133-175.
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  • Science and the Arts in the Renaissance: the Search for Truth and Certainty, Old and New.Alistair C. Crombie - 1980 - History of Science 18 (4):233-246.
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  • Imagination and Memory in Marsilio Ficino’s Theory of the Vehicles of the Soul 1.Anna Corrias - 2012 - International Journal of the Platonic Tradition 6 (1):81-114.
    The ancient Neoplatonic doctrine that the rational soul has one or more vehicles—bodies of a semi-material nature which it acquires during its descent through the spheres—plays a crucial part in Marsilio Ficino’s philosophical system, especially in his theory of sense-perception and in his account of the afterlife. Of the soul’s three vehicles, the one made of more or less rarefied air is particularly important, according to Ficino, during the soul’s embodied existence, for he identifies it with thespiritus, the pneumatic substance (...)
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  • Francis Bacon and the Institutions for the Promotion of Knowledge and Innovation.Cesare Pastorino - 2013 - Journal of Early Modern Studies 2 (1):9-32.
    This paper analyzes Francis Bacon’s observations on institutions for the advancement of knowledge and technical innovation. Early references to establishments for the promotion of knowledge can be found initial in Bacon’s early works, in the 1590s. Bacon’s journey to France in the second half of the1570s played a role in shaping these early conceptions. In particular, Bacon was likely acquainted with Jaques Gohory’s Lycium philosophal and Nicholas Houel’s Maison de Charité Chrétienne. In the period following the composition of The Advancement (...)
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  • Amor, furor y catarsis en la 'Favola d'Orfeo' (1480) de Poliziano: ¿germen de un neoplatonismo moralizante?Daniel Ortiz Pereira - 2020 - Anales Del Seminario de Historia de la Filosofía 37 (2):217-223.
    Poliziano´s Favola d´Orfeo is one of the most rich and enigmatic literary works of the Renaissance, specially in terms of the debate it has generated amongst scholars when discerning its allegorical background. Starting from its general contextualization within the simbolic program of Marsilio Ficino´s Florentine Accademy, this paper aims to show: Its uniqueness with regards to the rest of Renaissance philosophical and literary productions of orphic subject; Its particular critical reception of three basic elements of the ficinian system: love, frenzy (...)
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  • Essay Review: Reappraisals in Renaissance Science: Hermeticism and the Scientific RevolutionHermeticism and the Scientific Revolution. Papers read at a Clark Library Seminar, March 9, 1974 by WestmanRobert S. and McGuireJ. E. . Pp. 150. $5.00.Charles B. Schmitt - 1978 - History of Science 16 (3):200-214.
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  • Giambattista Della Porta and the Roman Inquisition: censorship and the definition of Nature's limits in sixteenth-century Italy.Neil Tarrant - 2013 - British Journal for the History of Science 46 (4):601-625.
    It has long been noted that towards the end of the sixteenth century the Catholic Church began to use its instruments of censorship – the Inquisition and the Index of Forbidden Books – to prosecute magic with increased vigour. These developments are often deemed to have had important consequences for the development of modern science in Italy, for they delimited areas of legitimate investigation of the natural world. Previous accounts of the censorship of magic have tended to suggest that the (...)
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  • Medicine, belief, witchcraft and demonic possession in late seventeenth-century Ulster.Andrew Sneddon - 2016 - Medical Humanities 42 (2):81-86.
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  • (1 other version)Přírodní filosofie Tommasa Campanelly.Petr Pavlas - 2014 - Pro-Fil 14 (2):44.
    Článek se soustředí na téma, jemuž dosud mezi českými badateli nebyla věnována patřičná pozornost. Uvádí do českého prostředí přírodní filosofii Tommasa Campanelly OP (1568–1639), přičemž se zaměřuje na jeho kosmologii, astrologii, magii, medicínu a prorocké vize. Jsou zdůrazněny některé z jeho antiaristotelských tezí a v neposlední řadě je poukázáno na zajímavé paralely, analogie a průniky se staršími autory (Dante, Ficino…) i současníky (Komenský, Galileo…). Závěrečné tvrzení, že Campanella nepatří k průkopníkům moderní vědy, ale spíše k starší renesanční hermeticko-magicko-platónské tradici, by (...)
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  • John case on art and nature.Charles B. Schmitt - 1976 - Annals of Science 33 (6):543-559.
    John Case , the most important English Aristotelian of the Renaissance period, has not yet received the attention he deserves. In his Lapis philosophicus , an exposition of Aristotle's Physics, is found a discussion of the relation of nature to art which parallels in many ways that formulated a few years later in the writings of Francis Bacon. Case argues, in a way more reminiscent of the works of Giambattista della Porta than of those of Aristotle, that the natural philosopher (...)
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  • William Perkins, the imagination in Calvinist theology and “inner iconoclasm” after Frances Yates.Barret Reiter - 2022 - Intellectual History Review 32 (4):645-667.
    This article considers Frances Yates’s famous attribution of “inner iconoclasm” to the rhetorical and logical innovations of Petrus Ramus (1515–1572), particularly as exemplified in the theological writings of the Elizabethan preacher William Perkins (1558–1602). According to Yates, the rejection, by Ramists such as Perkins, of the imagistic art of memory practised by Raymond Lull (c.1232–c.1315) and Giordano Bruno (1548–1600) was tied directly to Ramists’s commitment to the Calvinist rejection of religious images. For Yates, the rejection of images in religious contexts (...)
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