By Dmitri Levitin
Seventeenth-century England has lengthy been heralded because the birthplace of a so-called 'new' philosophy. but what contemporaries may need understood by means of 'old' philosophy has been little liked. during this ebook Dmitri Levitin examines English attitudes to historic philosophy in remarkable intensity, demonstrating the centrality of engagement with the background of philosophy to nearly all informed people, no matter if students, clerics, or philosophers themselves, and aligning English highbrow tradition heavily to that of continental Europe. Drawing on an unlimited array of assets, Levitin demanding situations the belief that curiosity in historic principles was once restricted to out-of-date 'ancients' or used to be in a few feel 'pre-enlightened'; certainly, a lot of the highbrow justification for the recent philosophy got here from re-writing its background. even as, the deep funding of English students in pioneering kinds of overdue humanist erudition led them to increase one of the most leading edge narratives of historic philosophy in early sleek Europe.
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Additional info for Ancient Wisdom in the Age of the New Science: Histories of Philosophy in England, c. 1640-1700
81 This is of course not to say that there was no such thing as Calvinist scholarship,82 or, worse, that one had to be a Laudian sacerdotalist to practise it. But for the avant-garde conformists, investment in certain types of historico–theological scholarship had a strong polemical dimension. One was patristic. The clearest statements came in the 1620s from the pen of Richard Montagu, later bishop of Chichester and of Norwich, who did not simply afﬁrm the Church of England’s supposed patristic identity against the Catholics, as many had always done, but ‘aimed also at countering that excessive reliance on modern, Calvinistic, systems of divinity .
71–7 on the Laërtius translation, based on two manuscript copies collected in Constantinople by Guarino da Verona and Antonio da Massa; see also Gigante, ‘Ambrogio Traversari interprete di Diogene Laerzio’ (1988), 459. The Greek editio princeps was published by Froben in 1533. For the full manuscript tradition, see now Dorandi, Laertiana (2009). For the various editions judged by a modern scholar, see Knoepﬂer, La Vie de Ménédème d’Érétrie de Diogène Laërce (1991), 21–94. Diogenis Laertii de vitis, dogmatis & apophthegmatis eorum qui in philosophia claruerunt, libri X .
G. 13–15. g. 7; Pliny, Hist. , 41; Plutarch, Adv. , 14; Lactantius, Div. 15. Plutarch, Is. , 46–7. g. Porphyry, De antr. , 6. 27–9 (identiﬁcation with Ham). 4–5, identifying him with Nimrod as founder of astrology, who was killed by lightning and posthumously deiﬁed by the Persians. Cf. the variation in Augustine, Civ. 14. Bidez and Cumont, Mages, ii, 155–6. ’ (1997). 245 on Wed Mar 16 16:51:39 GMT 2016. 002 Cambridge Books Online © Cambridge University Press, 2016 36 Ancient wisdom I: the wisdom of the east Their exact origin remains a mystery, the best evidence suggesting that they were ﬁrst recorded by one Julian the Theurgist (ﬂ.