Moral Philosophy

A new history that overturns the received wisdom that science displaced magic in Enlightenment Britain--named a Best Book of 2020 by the Financial Times In early modern Britain, belief in prophecies, omens, ghosts, apparitions and fairies was commonplace. Among both educated and ordinary people the absolute existence of a spiritual world was taken for granted. Yet in the eighteenth century such certainties were swept away. Credit for this great change is usually given to science - and in particular to the scientists of the Royal Society. But is this justified? Michael Hunter argues that those pioneering the change in attitude were not scientists but freethinkers. While some scientists defended the reality of supernatural phenomena, these sceptical humanists drew on ancient authors to mount a critique both of orthodox religion and, by extension, of magic and other forms of superstition. Even if the religious heterodoxy of such men tarnished their reputation and postponed the general acceptance of anti-magical views, slowly change did come about. When it did, this owed less to the testing of magic than to the growth of confidence in a stable world in which magic no longer had a place.

DIVDIVThis illuminating book reveals the surprising extent to which great and lesser knownthinkers of the Age of Enlightenment embraced the spiritual, the magical, and the occult./div/div

Enlightenment—is it a myth or is it real? Across time and culture, inner explorers have discovered that the liberated state is a natural experience, as real as the sensations you are having right now. Few teachers achieve clarity with the application of scientific inquiry to these states of consciousness like Shinzen Young. Now in paperback, The Science of Enlightenment makes Young’s essential insights available to readers everywhere. The Science of Enlightenment merges scientific precision, Young’s grasp of the source-language teachings of many spiritual traditions, and his rare gift for sparking insight upon insight through original analogies and illustrations. The result: an uncommonly lucid "Aha, now I get it!" guide to mindfulness meditation—how it works and how to use it to enhance our cognitive capacities, compassion, and experience of happiness independent of conditions. For meditators of all levels and lineages, this multifaceted wisdom gem will be sure to surprise, provoke, illuminate, and inspire.

"[P.D. Ouspensky's] yearning for a transcendent, timeless reality—one that cancels out physical disintegration and death—figures into science at some fundamental level. Einstein found solace in his theory of relativity, which suggested to him that events are ever-present in the space-time continuum. When his friend Michele Besso passed on shortly before his own death, he wrote: 'For us believing physicists the distinction between past, present, and future is only an illusion, even if a stubborn one.'" —from Magic, Mystery, and Science The triumph of science would appear to have routed all other explanations of reality. No longer does astrology or alchemy or magic have the power to explain the world to us. Yet at one time each of these systems of belief, like religion, helped shed light on what was dark to our understanding. Nor have the occult arts disappeared. We humans have a need for mystery and a sense of the infinite. Magic, Mystery, and Science presents the occult as a "third stream" of belief, as important to the shaping of Western civilization as Greek rationalism or Judeo-Christianity. The occult seeks explanations in a world that is living and intelligent—quite unlike the one supposed by science. By taking these beliefs seriously, while keeping an eye on science, this book aims to capture some of the power of the occult. Readers will discover that the occult has a long history that reaches back to Babylonia and ancient Egypt. It proceeds alongside, and frequently mingles with, religion and science. From the Egyptian Book of the Dead to New Age beliefs, from Plato to Adolf Hitler, occult ways of knowing have been used—and hideously abused—to explain a world that still tempts us with the knowledge of its dark secrets.

Describes the darker pursuits that took place during the Age of Reason, including explorations of magic, alchemy, and the occult as well as the dual-role of secret societies including the Freemasons and the Rosicrucians.

INSTANT NEW YORK TIMES BESTSELLER A NEW YORK TIMES NOTABLE BOOK OF 2018 ONE OF THE ECONOMIST'S BOOKS OF THE YEAR "My new favorite book of all time." --Bill Gates If you think the world is coming to an end, think again: people are living longer, healthier, freer, and happier lives, and while our problems are formidable, the solutions lie in the Enlightenment ideal of using reason and science. By the author of the new book, Rationality. Is the world really falling apart? Is the ideal of progress obsolete? In this elegant assessment of the human condition in the third millennium, cognitive scientist and public intellectual Steven Pinker urges us to step back from the gory headlines and prophecies of doom, which play to our psychological biases. Instead, follow the data: In seventy-five jaw-dropping graphs, Pinker shows that life, health, prosperity, safety, peace, knowledge, and happiness are on the rise, not just in the West, but worldwide. This progress is not the result of some cosmic force. It is a gift of the Enlightenment: the conviction that reason and science can enhance human flourishing. Far from being a naïve hope, the Enlightenment, we now know, has worked. But more than ever, it needs a vigorous defense. The Enlightenment project swims against currents of human nature--tribalism, authoritarianism, demonization, magical thinking--which demagogues are all too willing to exploit. Many commentators, committed to political, religious, or romantic ideologies, fight a rearguard action against it. The result is a corrosive fatalism and a willingness to wreck the precious institutions of liberal democracy and global cooperation. With intellectual depth and literary flair, Enlightenment Now makes the case for reason, science, and humanism: the ideals we need to confront our problems and continue our progress.

Though his work was little known outside Italian intellectual circles for most of the twentieth century, anthropologist and historian of religions Ernesto de Martino is now recognized as one of the most original thinkers in the field. This book is testament to de Martino's innovation and engagement with Hegelian historicism and phenomenology--a work of ethnographic theory way ahead of its time. This new translation of Sud e Magia, his 1959 study of ceremonial magic and witchcraft in southern Italy, shows how De Martino is not interested in the question of whether magic is rational or irrational but rather in why it came to be perceived as a problem of knowledge in the first place. Setting his exploration within his wider, pathbreaking theorization of ritual, as well as in the context of his politically sensitive analysis of the global south's historical encounters with Western science, he presents the development of magic and ritual in Enlightenment Naples as a paradigmatic example of the complex dynamics between dominant and subaltern cultures. Far ahead of its time, Magic is still relevant as anthropologists continue to wrestle with modernity's relationship with magical thinking.

The story of the beliefs and practices called 'magic' starts in ancient Iran, Greece, and Rome, before entering its crucial Christian phase in the Middle Ages. Centering on the Renaissance and Marsilio Ficino - whose work on magic was the most influential account written in premodern times - this groundbreaking book treats magic as a classical tradition with foundations that were distinctly philosophical. Besides Ficino, the premodern story of magic also features Plotinus, Iamblichus, Proclus, Aquinas, Agrippa, Pomponazzi, Porta, Bruno, Campanella, Descartes, Boyle, Leibniz, and Newton, to name only a few of the prominent thinkers discussed in this book. Because pictures play a key role in the story of magic, this book is richly illustrated.

By explaining how to sire multicolored horses, produce nuts without shells, and create an egg the size of a human head, Giambattista Della Porta's Natural Magic (1559) conveys a fascination with tricks and illusions that makes it a work difficult for historians of science to take seriously. Yet, according to William Eamon, it is in the "how-to" books written by medieval alchemists, magicians, and artisans that modern science has its roots. These compilations of recipes on everything from parlor tricks through medical remedies to wool-dyeing fascinated medieval intellectuals because they promised access to esoteric "secrets of nature." In closely examining this rich but little-known source of literature, Eamon reveals that printing technology and popular culture had as great, if not stronger, an impact on early modern science as did the traditional academic disciplines.