On Monday 25th of November at 4.00 pm-6.30pm there was a session of the American Academy of Religion at Baltimore on ‘Cambridge Platonism Revisited’.
Eric Parker (McGill)
Proclus posits Love (erôs), Truth (alêthia) and Faith (pistis), terms he discovers in the Chaldean Oracles, as the sympathetic (sympatheia) and uplifting powers (anagôgoi) that cause the union of the One and the “one in the soul.” For Proclus, rational faith should be differentiated from the irrational faith in Plato’s “divided line” analogy because it initiates one into union with the Good through an intuitive resting within the common notions (koinai ennoiai) of the intellect. The Cambridge Platonist, Peter Sterry uses the Chaldean Triad, translated as knowledge/understanding, faith, and love in his treatise on free will and in his sermons on Matthew. Sterry’s concept of the unity of the intellect and will in the soul is dependent on Proclus’s idea that “all things are in the soul.” This Unity is the Word who dwells naturally within the soul. For Sterry, however, a supernatural knowledge, faith, and love are necessary in order to reach perfect inward unity. In his sermons on Matthew, Sterry says that faith is the third link of the divine chain by which God draws up human souls to himself. Faith causes Truth to come into sympathetic harmony with truth in the soul. Faith is the human counterpart of divine Love within the Godhead, which ignites the flame of love in the hearts of believers. Though some have labeled Sterry’s opinion concerning the weakness of the post-lapsarian will as “Calvinistic” a more balanced perspective will not fail to mention the influence of Proclean Neoplatonism on Sterry’s concept of rational faith and its philosophical underpinnings.
Heather C. Ohaneson (Columbia)
This paper concerns the intersection of philosophy, theology, and politics with respect to the question of the readmission of Jews to England in 1655-1656. By examining the theological interests and philosophical commitments of the Cambridge Platonist Ralph Cudworth–and, at the same time, by acknowledging the sources and range of his political access–it is possible to see the tensions underlying his recommendation of religious tolerance. Attention to several of the positions espoused by Rabbi Menasseh ben Israel, whom Cudworth met in London on the occasion of the Whitehall Conference, will show a similarly complicated coincidence of political and theological views. As Cudworth sought to read Plato through the lens of Moses, and as Menasseh attempted to approach Kabbalah by way of Neoplatonism, we may look to make sense of Cudworth and Menasseh’s philosophies politically.
Alex Hampton (Cambridge)
Romantic Spinozism and Cambridge Platonism: Herder’s Cudworth-Inspired Revision of Spinoza
This paper explores the hidden role of Cudworth in shaping the Frühromantik reception of Spinoza through the intermediary of Herder. Herder was the most important source of Romantic Spinozism. His influential Gott Einige Gespräche über Spinoza’s System, ostensibly a defence of Spinoza, was in fact a revision of Spinoza along largely Cudworthian lines. After establishing the general relationship between Herder and Cudworth, this examination will outline three areas where Cudworth played a formative role for Herder. Finally, it will place Herder in the context of the Pantheism Controversy, which was so influential upon the Frühromantik.
Douglas Hedley (Cambridge) presided.