This book is the study of a man who caught my interest both because of his own character and of the variety of his activities. It is an attempt to see him in his relationship, intellectual and literary, with the Europe of his day, to gauge his position in the development of Seventeenth and Eighteenth century thought, to examine the origins of his ideas and their effect and to place him in the social context of the England of the early Eighteenth century. The period in which he lived, coming at the beginning of the Enlightenment, was seminal for our own world and the man himself is of contemporary significance because of the similarity of his outlook, ifnot of his beliefs, to that of many today. He was at the centre of the major theological controversy of the Seventeen twenties and was one of the most contentious figures of his time. I would like to acknowledge my obligation to the scholars and librarians who have assisted me in producing this work: to Dr. E. A. O. Whiteman of Lady Margaret Hall, Oxford, and to Mrs. M. Kneale, late of the same College; to Bodley's librarian Dr. R. Shackleton; to Dr. D. Rogers, Mr. D. G. Neill and to the staff of the Bodleian, especially those who work in Duke Humphrey; to the librarians of Christ Church, All Souls, St. John's, Wadham, Exeter and Corpus Christi Colleges, Oxford; to Mr. F. G. Emmison, Miss H. E. T.

This engagingly written new work highlights Britain's long-underestimated and pivotal role in disseminating the ideas and culture of the Enlightenment. Moving beyond the numerous histories centered on France and Germany, the acclaimed social historian Roy Porter explains how monumental changes in thinking in Britain influenced worldwide developments. Here is a "splendidly imaginative" work that "propels the debate forward ... and makes a valuable point" (New York Times Book Review).

The writers known as the English deists were not simply religious controversialists, but agents of reform who contributed to the emergence of modernity. This title claims that these writers advocated a failed ideology which itself declined after 1730. It argues for an evolution of their ideas into a more modern form.

Ever since Bishop Stillingfleet accused John Locke of having unwittingly paved the way with his Essay for the alleged heresy promulgated in John Toland's Christianity Not Mysterious, the latter two thinkers and works have been consistently joined in histories of philosophy covering the rise of natural religion in England. While scholars have generally thought that Locke got the better of the good bishop in their subsequent written exchanges initiated by the charge, they appear merely to assume that Stillingfleet correctly read Toland and that Locke accepts that reading. Perhaps the most obvious piece of evidence favoring that stance is that while Locke clearly admits "above reason" doctrines, Toland dismisses them: Christianity is not mysterious! It is curious, however, that Toland scholars readily point out many concepts that Toland used as being the same as or different from Lockean notions about which many Locke scholars are admittedly perplexed. Through patient exposition of relevant texts and letters, deconstruction of scholarly works, and careful reasoning, this book shows that Toland's deviations from Locke regarding reason and faith are far more minor than anyone has concluded. Stillingfleet was correct to connect them, but was incorrect in the way that he did it.

In this new account of Franklin's early life, Pulitzer finalist Nick Bunker portrays him as a complex, driven young man who elbows his way to success. From his early career as a printer and journalist to his scientific work and his role as a founder of a new republic, Benjamin Franklin has always seemed the inevitable embodiment of American ingenuity. But in his youth he had to make his way through a harsh colonial world, where he fought many battles with his rivals, but also with his wayward emotions. Taking Franklin to the age of forty-one, when he made his first electrical discoveries, Bunker goes behind the legend to reveal the sources of his passion for knowledge. Always trying to balance virtue against ambition, Franklin emerges as a brilliant but flawed human being, made from the conflicts of an age of slavery as well as reason. With archival material from both sides of the Atlantic, we see Franklin in Boston, London, and Philadelphia as he develops his formula for greatness. A tale of science, politics, war, and religion, this is also a story about Franklin's forebears: the talented family of English craftsmen who produced America's favorite genius.

Arguing for the importance of wit beyond its use as a literary device, Roger D. Lund outlines the process by which writers in Restoration and eighteenth-century England struggled to define an appropriate role for wit in the public sphere. He traces its unpredictable effects in works of philosophy, religious pamphlets, and legal writing and examines what happens when literary wit is deliberately used to undermine the judgment of individuals and to destabilize established institutions of church and state. Beginning with a discussion of wit's association with deception, Lund suggests that suspicion of wit and the imagination emerges in attacks on the Restoration stage, in the persecution of The Craftsman, and in criticism directed at Thomas Hobbes's Leviathan and works by writers like the Earl of Shaftesbury, Thomas Woolston, and Thomas Paine. Anxieties about wit, Lund shows, were in part responsible for attempts to suppress new communal venues such as coffee houses and clubs and for the Church's condemnation of the seditious pamphlets made possible by the lapse of the Licensing Act in 1695. Finally, the establishment's conviction that wit, ridicule, satire, and innuendo are subversive rhetorical forms is glaringly at play in attempts to use libel trials to translate the fear of wit as a metaphorical transgression of public decorum into an actual violation of the civil code.

This book deals with the British deists' biblical hermeneutics, its roots, and its effects on European culture and society. Deist thinkers such as John Toland, Anthony Collins and Matthew Tindal pointed out the historical and anthropological origins of positive religions. Focusing on the human roots of Judaism, Christianity, Islam and Ancient Paganism, they advocated tolerance and freedom of thought. In the context of the deists' research on the history of positive religions, the study of the Scriptures played a key role. Deists and freethinkers fought against the influence of Christian doctrine on political and social life. They denied the supernatural foundations of Christianity and of Christian institutions, and analyzed the Bible with the aim to promote the free search for truth. This book thus stresses the significance of the deists' biblical criticism for the development of Enlightenment views of religion and for the secularization of Europe.