These chapters analyze texts from Isaac Newton’s work to shed new light on scientific understanding at his time. Newton used the concept of “sensorium” in writings intended for a public audience, in relation to both humans and God, but even today there is no consensus about the meaning of his term. The literal definition of the Latin term 'sensorium', or its English equivalent 'sensory', is 'thing that feels’ but this is a theoretical construct. The book takes readers on a process of discovery, through inquiry into both Newton’s concept and its underlying model. It begins with the human sensorium. This part of his concept is situated in the context of the aforesaid writings but also in the context of the writings of two of Newton's contemporaries, the physicians William Briggs and Thomas Willis, both of whom were at the forefront of their respective specialties of ophthalmology and neurology. Only once the human sensorium has been explored is it possible to generalize to the unobservable divine sensorium, because Newton's method of reasoning from experience requires that the second part of his concept is last in the order of knowledge. And the reason for this sequence is that his method, the short-hand term for which is 'analogy of nature', proceeds from that which has been observed to be universally true to that which is beyond the limits of observation. Consequently, generalization passes insensibly into reasoning by analogy. Readers will see how certain widespread assumptions can be called into question, such as that Newton was a theological voluntarist for whom the will is superior to the intellect, or that, for Newton, not only the world or universe but also God occupies the whole extent of infinite space. The insights afforded through this book will appeal to scholars of the philosophy of science, human physiology, philosophy of mind and epistemology, among others.

Shortlisted for the University English Book Prize 2022Shelley’s Broken World is a provocative and profound reassessment of Shelley’s poetic art and thought.Bysshe Inigo Coffey returns to a peculiarity of Shelley’s expressive repertoire first noticed by his Victorian readers and editors: his innovatory use of pauses, which registered as irregularities in ears untuned to his innovations. But his pauses are more than a quirk; various intermittences are at the centre of Shelley’s artistry and his thought. This book aims to transform the philosophical, scientific, and aesthetic contexts in which Shelley is positioned. It offers a ground-breaking analysis of his reading, and is the first study to refer to and include images of the unpublished ‘Marlow List’, a record of the books Shelley left behind him on his departure for Italy in 1818. Shelley’s prosody grew to articulate his sense that actuality is experienced as ruptured and fractured with gaps and limit-points.He shows us the weakness of the actual. As we approach the bicentenary of the poet’s death, Shelley’s Broken World provides an exciting new beginning for the study of a major Romantic poet, the history of materialism, and prosody.

Described as ‘the most beautiful book ever printed’ previous research has focused on the printing history of the Hypnerotomachia and its copious literary sources. This monograph critically engages with the narrative of the Hypnerotomachia and with Poliphilo as a character within this narrative, placing it within its European literary context. Using narratological analysis, it examines the journey of Poliphilo and the series of symbolic, allegorical, and metaphorical experiences narrated by him that are indicative of his metamorphosing interiority. It analyses the relationship between Poliphilo and his external surroundings in sequences of the narrative pertaining to thresholds; the symbolic architectural, topographical, and garden forms and spaces; and Poliphilo’s transforming interior passions including his love of antiquarianism, language, and Polia, the latter of which leads to his elegiac description of lovesickness, besides examinations of numerosophical symbolism in number, form, and proportion of the architectural descriptions and how they relate to the narrative.

This Encyclopedia offers a fresh, integrated and creative perspective on the formation and foundations of philosophy and science in European modernity. Combining careful contextual reconstruction with arguments from traditional philosophy, the book examines methodological dimensions, breaks down traditional oppositions such as rationalism vs. empiricism, calls attention to gender issues, to ‘insiders and outsiders’, minor figures in philosophy, and underground movements, among many other topics. In addition, and in line with important recent transformations in the fields of history of science and early modern philosophy, the volume recognizes the specificity and significance of early modern science and discusses important developments including issues of historiography (such as historical epistemology), the interplay between the material culture and modes of knowledge, expert knowledge and craft knowledge. This book stands at the crossroads of different disciplines and combines their approaches – particularly the history of science, the history of philosophy, contemporary philosophy of science, and intellectual and cultural history. It brings together over 100 philosophers, historians of science, historians of mathematics, and medicine offering a comprehensive view of early modern philosophy and the sciences. It combines and discusses recent results from two very active fields: early modern philosophy and the history of (early modern) science. Editorial Board EDITORS-IN-CHIEF Dana Jalobeanu University of Bucharest, Romania Charles T. Wolfe Ghent University, Belgium ASSOCIATE EDITORS Delphine Bellis University Nijmegen, The Netherlands Zvi Biener University of Cincinnati, OH, USA Angus Gowland University College London, UK Ruth Hagengruber University of Paderborn, Germany Hiro Hirai Radboud University Nijmegen, The Netherlands Martin Lenz University of Groningen, The Netherlands Gideon Manning CalTech, Pasadena, CA, USA Silvia Manzo University of La Plata, Argentina Enrico Pasini University of Turin, Italy Cesare Pastorino TU Berlin, Germany Lucian Petrescu Université Libre de Bruxelles, Belgium Justin E. H. Smith University de Paris Diderot, France Marius Stan Boston College, Chestnut Hill, MA, USA Koen Vermeir CNRS-SPHERE + Université de Paris, France Kirsten Walsh University of Calgary, Alberta, Canada

In 1500, speculative philosophy lay at the heart of European intellectual life; by 1700, its role was drastically diminished. The Kingdom of Darkness tells the story of this momentous transformation. Dmitri Levitin explores the structural factors behind this change: the emancipation of natural philosophy from metaphysics; theologians' growing preference for philology over philosophy; and a new conception of the limits of the human mind derived from historical and oriental scholarship, not least concerning China and Japan. In turn, he shows that the ideas of two of Europe's most famous thinkers, Pierre Bayle and Isaac Newton, were both the products of this transformation and catalysts for its success. Drawing on hundreds of sources in many languages, Levitin traces in unprecedented detail Bayle and Newton's conceptions of what Thomas Hobbes called The Kingdom of Darkness: a genealogical vision of how philosophy had corrupted the human mind. Both men sought to remedy this corruption, and their ideas helped lay the foundation for the system of knowledge that emerged in the eighteenth century.

Our understanding of human rationality has changed significantly since the beginning of the century, with growing emphasis being placed on multiple rationalities, each adapted to the specific tasks of communities of practice. We may think of the world as an ontological unity-but we use a plurality of methods to investigate and represent this world. This development has called into question both the appeal to a universal rationality, characteristic of the Enlightenment, and also the simple 'modern-postmodern' binary. The Territories of Human Reason is the first major study to explore the emergence of multiple situated rationalities. It focuses on the relation of the natural sciences and Christian theology, but its approach can easily be extended to other disciplines. It provides a robust intellectual framework for discussion of transdisciplinarity, which has become a major theme in many parts of the academic world. Alister E. McGrath offers a major reappraisal of what it means to be 'rational' which will have significant impact on older discussions of this theme. He sets out to explore the consequences of the seemingly inexorable move away from the notion of a single universal rationality towards a plurality of cultural and domain-specific methodologies and rationalities. What does this mean for the natural sciences? For the philosophy of science? For Christian theology? And for the interdisciplinary field of science and religion? How can a single individual hold together scientific and religious ideas, when these arise from quite different rational approaches? This ground-breaking volume sets out to engage these questions and will provoke intense discussion and debate.

Three events, which happened all within the same week some ten years ago, set me on the track which the book describes. The first was a reading of Emile Meyerson works in the course of a prolonged research on Einstein's relativity theory, which sent me back to Meyerson's Ident ity and Reality, where I read and reread the striking chapter on "Ir rationality". In my earlier researches into the origins of French Conven tionalism I came to know similar views, all apparently deriving from Emile Boutroux's doctoral thesis of 1874 De fa contingence des lois de la nature and his notes of the 1892-3 course he taught at the Sorbonne De ['idee de fa loi naturelle dans la science et la philosophie contempo raines. But never before was the full effect of the argument so suddenly clear as when I read Meyerson. On the same week I read, by sheer accident, Ernest Moody's two parts paper in the JHIof 1951, "Galileo and Avempace". Put near Meyerson's thesis, what Moody argued was a striking confirmation: it was the sheer irrationality of the Platonic tradition, leading from A vem pace to Galileo, which was the working conceptual force behind the notion of a non-appearing nature, active all the time but always sub merged, as it is embodied in the concept of void and motion in it

The question of divine agency in the world remains one important unresolved underlying obstacle in the dialogue between theology and science. Modern notions of divine agency are shown to have developed out of the interaction of three factors in early modernity. Two are well known: late medieval perfect-being theology and the early modern application of the notion of the two books of God's revelation to the understanding of the natural order. It is argued the third is the early modern appropriation of theAugustinian doctrine of inspiration. This assumes the soul's existence and a particular description of divine agency in humans, which became more generally applied to divine agency in nature. Whereas Newton explicitly draws the parallel between divine agency in humans and that in nature, Darwin rejects its supposed perfection and Huxley raises serious questions regarding the traditional understanding of the soul. This book offers an alternative incarnational description of divine agency, freeing consideration of divine agency from being dependent on resolving the complex issues of perfect-being theology and the existence of the soul. In conversation with Barth's pneumatology, this proposal is shown to remain theologically coherent and plausible while resolving or avoiding a range of known difficulties in the science-theology dialogue.