By Isabel Rivers
This quantity completes Isabel Rivers' widely-acclaimed exploration of the connection among faith and ethics from the mid-seventeenth to the later eighteenth centuries. She investigates what occurred while makes an attempt have been made to split ethics from faith, and to find the root of morals within the structure of human nature. Her publication can pay shut cognizance to the move of principles in the course of the British Isles, and demonstrates the large impact of Shaftesbury's ethical proposal. Meticulously researched and accessibly written, this learn makes an essential contribution to our realizing of eighteenth-century concept.
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Extra resources for Reason, Grace, and Sentiment: A Study of the Language of Religion and Ethics in England, 1660-1780, Volume 2: Shaftesbury to Hume
The ®rst deals in part with atheism, materialism, and necessitarianism, and is concerned with Hobbes, Spinoza, and their followers (among whom Toland is named), 30 the second with deism. Although Clarke posits four theoretical kinds of deist, this is purely a hypothesis set up in order to be knocked down. 31 This view was shared by Berkeley, the most formidable of the freethinkers' opponents, who could ®ght them with their own rhetorical weapons. 32 He attacked the freethinkers repeatedly, in particular in a series of essays occasioned by Collins's Discourse of Free-Thinking and published in Steele's periodical The Guardian (1713).
38 Butler, Analogy, Works, ed. Bernard, II, xvii±viii. 51. 40 Analogy, Works, II, 269± 70. Analogy, Part I, Chapter 6; Part II, Chapters 1, 6, 8. For Watts see RGS, I. Bentley, Works, ed. Dyce, III, xv±xvi. The lectures up to 1732 were collected as A Defence of Natural and Revealed Religion, ed. Letsome and Nicholl, 3 vols. (1739). The series continued throughout the century. 43 Leland begins with Lord Herbert of Cherbury in the 1620s, and goes through to the in®dels of the 1750s, Bolingbroke and Hume ± indeed the bulk of the work is devoted to these immediate threats.
Deism Revealed (1751), I, 82. Pantheisticon (1751), 102. e. John from Inisowen). In the Addresses attacking Gibson Tindal defended Christianity as Old as the Creation as though he were not its author, signing himself simply `Anti-Pastor'; Collins shared this habit of rushing to his own defence as a third party in his disputes with the clergy. 119 The freethinkers were skilful and self-conscious manipulators of their roles and their audiences; their opponents regarded them as disingenuous, lacking in candour, and stooping to insinuate what they did not dare to publish openly.