I noted in an earlier post that the historian of philosophy Johann Jacob Brucker, writing in the 1730s and 1740s, distinguishes More’s ‘Platonico-Cabbalism’ from Cudworth, Gale, and Burnet’s ‘Alexandrian’ form of Platonism in his characterisation of their position. This must certainly reflect the fact that More had gained an early reputation in continental Europe for his engagement with the Cabbala. It is noteworthy that one of the first publications of note addressing More’s work on the continent, the Herborn Lutheran professor Samuel Andreae’s Examen Generale Cabbalae Philosophicae D. Henrici More (Herborn, 1670) is a critique of More’s Conjectura Cabbalistica (London, 1653), with which he was familiar in the English. More responded to Andreae’s critique in the scholia to his Opera Omnia (London, 1679), which in turn attracted a response from Andreae (then at Marburg) in his Epistola apologetica, ad virum eruditissimum & celeberrimum Henricum Morum (Marburg, 1684). Johannes Franciscus Buddeus, in a 23 page section of his Introductio ad historiam philosophiae Ebraeorum (Halle, 1702) discusses More’s Conjectura Cabbalistica before passing to a consideration of his later Cabbalistic writings.
For full text of this post see here.
In a project on ‘Cambridge Platonists at the Origins of Enlightenment’ it is clear that the legitimacy of the category ‘Cambridge Platonism’ cannot simply be taken for granted, and it is a priority of ours to bring some needed clarity to the use of this category. There are several reasons why this matters. One is because while there is broad consensus about which figures constitute the ‘hard core’ of Cambridge Platonism, there has been less consensus about who else should be classed as a ‘Cambridge Platonist’. Another is because some may regard the category itself as representing a kind of problematic reification of more complicated intellectual realities.
For full text see: http://cprg.hypotheses.org/517
British Journal for the History of Philosophy 25.5 (2017): Cambridge Platonism, edited by Sarah Hutton
- Introduction: The Cambridge Platonists: Some New Studies, Sarah Hutton, 851-857; full-text available here.
- Patrides, Plotinus and the Cambridge Platonists, Stephen R. L. Clark, 858-877
- Descartes and More on the infinity of the world, Igor Agostini, 878-896
- ‘In human shape to become the very beast!’ – Henry More on animals, Cecilia Muratori, 897-915
- Henry More as reader of Marcus Aurelius, John Sellars, 916-931
- Gods and giants: Cudworth’s platonic metaphysics and his ancient theology, Douglas Hedley, 932-953
- Cudworth on superintellectual instinct as inclination to the good, David Leech, 954-970
- Pre-existence and universal salvation – the Origenian renaissance in early modern Cambridge, Christian Hengstermann, 971-989
- Time, space, and process in Anne Conway, Emily Thomas, 990-1010
- Three texts on the Kabbalah: More, Wachter, Leibniz, and the philosophy of the Hebrews, Mogens Lærke, 1011-1030
- Whichcote, Shaftesbury and Locke: Shaftesbury’s critique of Locke’s epistemology and moral philosophy, Friedrich A. Uehlein, 1031-1048