Reading Hobbes Backwards treats Thomas Hobbes (1588-1679) as a peace theorist, who from early manuscripts of his system made by disciples in England and France, to the late Historia Ecclesiastica, saw sectarianism and Trinitarian doctrines supporting the papal monarchy as the ultimate cause of the punishing religious wars of the post-Reformation. But Hobbes was also indebted to scholasticism and the millennia-old Aristotle commentary tradition, Greek, Byzantine, Jewish and Islamic, surviving in the universities of Paris and Oxford, naming his ‘English Politiques’ Leviathan after the scaly monster of the Book of Job, perhaps as a decoy. Politically connected through Cavendish circles and the Virginia Company, Hobbes was a courtier’s client who, until Leviathan, could not speak in his own voice. Adept at ‘political surrogacy’, he authored satires and burlesques which he could own or disown, while promoting the moral education of classical civic humanism against sectarianism. The Appendix provides a synopsis of his relatively inaccessible Latin Church History, an exercise in ‘clandestine philosophy’ from which Hobbes’s intentions in Leviathan can be read off. Chapters are referenced and cross-referenced to be read independently, serving both as reference work and text-book.
Philosopher, theologian, educational theorist, feminist and political pamphleteer, Mary Astell was an important figure in the history of ideas of the early modern period. Among the first systematic critics of John Locke's entire corpus, she is best known for the famous question which prefaces her Reflections on Marriage: 'If all men are born free, how is it that all women are born slaves?' She is claimed by modern Republican theorists and feminists alike but, as a Royalist High Church Tory, the peculiar constellation of her views sits uneasily with modern commentators. Patricia Springborg's study addresses these apparent paradoxes, recovering the historical and philosophical contexts to her thought. She shows that Astell was not alone in her views; rather, she was part of a cohort of early modern women philosophers who were important for the reception of Descartes and who grappled with the existential problems of a new age.
More Than 1,000 Goddesses & Heroines from around the World Groundbreaking scholar Patricia Monaghan spent her life researching, writing about, and documenting goddesses and heroines from all religions and all corners of the globe. Her work demonstrated that from the beginning of recorded history, goddesses reigned alongside their male counterparts as figures of inspiration and awe. Drawing on anthropology, folklore, literature, and psychology, Monaghan’s vibrant and accessible encyclopedia covers female deities from Africa, the eastern Mediterranean, Asia and Oceania, Europe, and the Americas, as well as every major religious tradition.
This two-volume set provides a comprehensive guide to the vast array of feminine divine figures found throughout the world. Drawn from a variety of sources ranging from classical literature to early ethnographies to contemporary interpretations, the Encyclopedia of Goddesses and Heroines provides a comprehensive introduction to the ways goddess figures have been viewed through the ages. This unique encyclopedia of over thousands of figures of feminine divinity describes the myths and attributes of goddesses and female spiritual powers from around the world. The two-volume set is organized by culture and religion, exploring the role of women in each culture's religious life and introducing readers to the background of each pantheon, as well as the individual figures who peopled it. Alternative names for important divinities are offered, as are lists of minor goddesses and their attributes. Interest in women's spirituality has grown significantly over the last 30 years, both among those who remain in traditional religions and those who explore spirituality outside those confines. This work speaks to them all.
In this introduction to the diversity and scope of the writing by women in England from the beginning of the sixteenth century to the restoration of the monarchy in 1660, Patricia Demers discusses the creative realities of women writers' accomplishments and the cultural conditions under which they wrote. There were deep suspicions and restrictions surrounding the education of women during this period, and thus the contributions of women to literature, and to the print industry itself, are largely unknown. This wide-ranging examination of the genres of early modern women's writing embraces translation (from Latin, Greek, and French) in the fields of theological discourse, romance and classical tragedy, original meditations and prayers, letters and diaries, poetry, closet drama, advice manuals, and prophecies and polemics. A close study of six major authors – Mary Sidney, Aemilia Lanyer, Elizabeth Tanfield Cary, Lady Mary Wroth, Margaret Cavendish, and Katherine Philips – explores their work as poets, dramatists, and romantic fiction writers. Demers invites readers to savour the subtlety and daring with which these women authors made writing an expressly social craft.
Reading Hobbes Backwards treats Thomas Hobbes (1588-1679) as a peace theorist, who from early manuscripts of his system made by disciples in England and France, to the late Historia Ecclesiastica, saw sectarianism and Trinitarian doctrines supporting the papal monarchy as the ultimate cause of the punishing religious wars of the post-Reformation. But Hobbes was also indebted to scholasticism and the millennia-old Aristotle commentary tradition, Greek, Byzantine, Jewish and Islamic, surviving in the universities of Paris and Oxford, naming his ‘English Politiques’ Leviathan after the scaly monster of the Book of Job, perhaps as a decoy. Politically connected through Cavendish circles and the Virginia Company, Hobbes was a courtier’s client who, until Leviathan, could not speak in his own voice. Adept at ‘political surrogacy’, he authored satires and burlesques which he could own or disown, while promoting the moral education of classical civic humanism against sectarianism. The Appendix provides a synopsis of his relatively inaccessible Latin Church History, an exercise in ‘clandestine philosophy’ from which Hobbes’s intentions in Leviathan can be read off. Chapters are referenced and cross-referenced to be read independently, serving both as reference work and text-book.
Philosopher, theologian, educational theorist, feminist and political pamphleteer, Mary Astell was an important figure in the history of ideas of the early modern period. Among the first systematic critics of John Locke's entire corpus, she is best known for the famous question which prefaces her Reflections on Marriage: 'If all men are born free, how is it that all women are born slaves?' She is claimed by modern Republican theorists and feminists alike but, as a Royalist High Church Tory, the peculiar constellation of her views sits uneasily with modern commentators. Patricia Springborg's study addresses these apparent paradoxes, recovering the historical and philosophical contexts to her thought. She shows that Astell was not alone in her views; rather, she was part of a cohort of early modern women philosophers who were important for the reception of Descartes and who grappled with the existential problems of a new age.
The birth of the state is usually associated with the emergence of the Greek polis, but this book asserts that it can be traced in the foundation myths and practices of the ancient Egyptian monarchy to which the feminine principle is crucial.
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