''Be Sober and Reasonable'': The Critique of Enthusiasm in by Michael Heyd

By Michael Heyd

Be Sober and average bargains with the theological and scientific critique of "enthusiasm" within the 17th and early eighteenth centuries, and with the connection among enthusiasm and the hot average philosophy in that interval. "Enthusiasm" at the moment was once a label ascribed to numerous members and teams who claimed to have direct divine suggestion -- prophets, millenarists, alchemists, yet additionally experimental philosophers, or even philosophers like Descartes. The e-book makes an attempt to mix the views of highbrow historical past, Church historical past, background of drugs, and background of technological know-how, in analysing a number of the reactions to enthusiasm. The imperative thesis of the publication is that the response to enthusiasm, specially within the Protestant international, could provide one very important key to the origins of the Enlightenment, and to the strategies of secularization of eu recognition.

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By Michael Heyd

Be Sober and average bargains with the theological and scientific critique of "enthusiasm" within the 17th and early eighteenth centuries, and with the connection among enthusiasm and the hot average philosophy in that interval. "Enthusiasm" at the moment was once a label ascribed to numerous members and teams who claimed to have direct divine suggestion -- prophets, millenarists, alchemists, yet additionally experimental philosophers, or even philosophers like Descartes. The e-book makes an attempt to mix the views of highbrow historical past, Church historical past, background of drugs, and background of technological know-how, in analysing a number of the reactions to enthusiasm. The imperative thesis of the publication is that the response to enthusiasm, specially within the Protestant international, could provide one very important key to the origins of the Enlightenment, and to the strategies of secularization of eu recognition.

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Extra resources for ''Be Sober and Reasonable'': The Critique of Enthusiasm in the Seventeenth and Early Eighteenth Centuries (Brill's Studies in Intellectual History)

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Lambert Strether’s embrace of this unfamiliar world and his unintentional succumbing to vulnerability and fallibility enables him to approach the kind of cosmopolitan sensibility which results in the manifestation neither of a Rooseveltian American nationalism nor of a blinkered embrace of the Old World. This book argues for a reassessment of Henry James Senior and his relationship with the intellectual culture of nineteenth-century America. Typically viewed as an eccentric tirelessly advocating a theological system for a rapidly secularising society, he is considered here both in his own right as a figure engaged with many of the preoccupations of his time and as a complex influence on his novelist son.

Where do they hide themselves away? ’ (334). ’ The diarist’s recapturing of the image of his lost love becomes a physical as much as a mental act, one in which his senses strain to be released from the confines of the present: ‘The place was perfectly empty – that is, it was filled with her. I closed my eyes and listened; I could almost hear the rustle of her dress on the gravel’ (335). This emergence of unexpected memories is encouraged by his encounters with the daughter of the woman he had once loved and with that daughter’s suitor, a man who seems to the diarist to be so perfectly the embodiment of his earlier self that he is led to declare with amazement 24 Autobiography and the writing of significance 25 that ‘the analogy is complete’ (340).

It is easy to understand the attraction of a passage like this to Renan’s reviewer. The language is pure Jamesian – indeed one might argue that it is James’s language through virtue of his translation. ‘Sacred rites’, ‘trembling vibrations’, ‘infinite depths’, all are phrases indicative of both the delicacies and extremes of sensibility, of the presence of the unexpected and the uncanny. The period of Renan’s religious orthodoxy may be past, but it lingers as a mode of thought which cannot be entirely banished.

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