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  1. Readers of the first edition of Newton's Principia on the relation between gravity, matter, and divine and natural causation: British public debates, 1687–1713.Steffen Ducheyne & Jip Besouw - 2021 - Centaurus 63 (2):381-395.
    In this article, we document how, in the public arena, British readers of the first edition of Isaac Newton's Philosophiae naturalis principia mathematica (1687) tried to make sense of the relation between gravity, matter, and divine and natural causation—an issue on which Newton had remained entirely silent in the first edition of the Principia. We show that readers attached new meanings to the Principia so that parts of it migrated to a different intellectual debate. It will be shown that one (...)
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  • Causation and gravitation in George Cheyne's Newtonian natural philosophy.Patrick J. Connolly - 2021 - Studies in History and Philosophy of Science Part A 85 (C):145-154.
    This paper analyzes the metaphysical system developed in Cheyne’s Philosophical Principles of Religion. Cheyne was an early proponent of Newtonianism and tackled several philosophical questions raised by Newton’s work. The most pressing of these concerned the causal origin of gravitational attraction. Cheyne rejected the occasionalist explanations offered by several of his contemporaries in favor of a model on which God delegated special causal powers to bodies. Additionally, he developed an innovative approach to divine conservation. This allowed him to argue that (...)
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  • Samuel Clarke on Agent Causation, Voluntarism, and Occasionalism.Andrea Sangiacomo - 2018 - Science in Context 31 (4):421-456.
    ArgumentThis paper argues that Samuel Clarke's account of agent causation (i) provides a philosophical basis for moderate voluntarism, and (ii) both leads to and benefits from the acceptance of partial occasionalism as a model of causation for material beings. Clarke's account of agent causation entails that for an agent to be properly called an agent (i.e. causally efficacious), it is essential that the agent is free to choose whether to act or not. This freedom is compatible with the existence of (...)
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