This paper represents a provisional attempt to chart the intellectual construction of Hutchinsonianism over approximately a quarter of a century from the mid-1720s through to the early 1750s. It looks at how Hutchinson’s works were received and fashioned by his first followers, the means they used to communicate their conviction to others, and the extent to which their outlook can be characterised as anti-Newtonian. The paper argues for a slow take up of ‘Hutchinsonian’ views before Spearman and Bate published a (...) collected edition of the master’s works in 1748. This single edition gave Hutchinson’s writings a coherence and a unity they were ill-designed to carry, but it created Hutchinsonianism as an appreciable force in Oxford and elsewhere. The paper concludes that the anti-Newtonian rhetoric of the movement’s founder was increasingly muted in the hands of his followers, and by the 1750s the main bone of contention was less attitudes to Newton than approaches to Hebrew scholarship. (shrink)

The Hutchinsonian movement exercised considerable influence on thought about various topics of importance in England's Enlightenment/Counter-Enlightenment debates. Its epistemological stance, derived from a group of Irish writers of the early eighteenth century, places the movement at the centre of these debates and does much to explain its attraction to contemporaries. The article emphasises the persistence of Hutchinsonian thought and the continuing importance of its epistemological underpinnings into the early nineteenth century, drawing attention particularly to the writings of Bishop William Van (...) Mildert. (shrink)

The ArgumentThe article studies a small Hebrew book called “The Wars of God” composed by an Anglo-Jewish jeweler who lived in London at the end of the eighteenth century. The book is interesting in further documenting the Jewish response to Newtonianism, that amalgam of scientific, political, and religious ideas that pervaded the culture of England and the Continent throughout the century. Hart, while presenting Newton in a favorable light, departs from other Jewish Newtonians in voicing certain reservations about Newton's alleged (...) religious orthodoxy, specifically his fear that the force of gravitation might be explained independent of God's divine providence. The key to understanding Hart's unique stance is his reliance on two eighteenth-century Christian theologians: William Whiston and Robert Greene, particularly the latter. In staking out this position, Hart also endorsed the theological position of his more well known Jewish colleague David Levi, the publisher of his Hebrew text. Both men reveal together the capacity of Jewish thinkers to absorb the dominant trends of thinking by the majority culture while defending honestly and defiantly the integrity of their religious faith and community. (shrink)