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Philosophy, 1931
Thosewho still interest themselves in problems connected with God, Freedom, and Immortality are not accustomed to look to natural science for any light on these dark places. It is usually admitted that the scientific method operates with basic assumptions which are far from binding on philosophers, and which indeed have no very satisfactory ...
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Thosewho still interest themselves in problems connected with God, Freedom, and Immortality are not accustomed to look to natural science for any light on these dark places. It is usually admitted that the scientific method operates with basic assumptions which are far from binding on philosophers, and which indeed have no very satisfactory ...
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1990
“Deism,” from the Latin deus, denotes belief in some form of deity. As with “latitudinarianism,” the term “deism” resolutely resists definitions both now and when it is first used. In England in the 17th and 18th centuries, the term applies to a range of people from un-Christian theists to anti-Christian theists.
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“Deism,” from the Latin deus, denotes belief in some form of deity. As with “latitudinarianism,” the term “deism” resolutely resists definitions both now and when it is first used. In England in the 17th and 18th centuries, the term applies to a range of people from un-Christian theists to anti-Christian theists.
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1992
Abstract Butler’s Analogy of Religion of 1736 was intended as a response to deism and so successful was it that it can in many ways be seen as having dealt the mortal blow. As Hume’s attitude well illustrates, Butler’s reputation was quickly established, and the work was to remain a classic text for over a century.
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Abstract Butler’s Analogy of Religion of 1736 was intended as a response to deism and so successful was it that it can in many ways be seen as having dealt the mortal blow. As Hume’s attitude well illustrates, Butler’s reputation was quickly established, and the work was to remain a classic text for over a century.
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1972
The stand made by Byrom and Law is no isolated rearguard action; it arises directly out of the prolonged religious controversy of the early 18th century. Some analysis of this controversy is necessary if we are to make sense of Byrom’s subsequent propaganda for Law’s new way of ideas, and his expression of their latent aesthetic consequences.
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The stand made by Byrom and Law is no isolated rearguard action; it arises directly out of the prolonged religious controversy of the early 18th century. Some analysis of this controversy is necessary if we are to make sense of Byrom’s subsequent propaganda for Law’s new way of ideas, and his expression of their latent aesthetic consequences.
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Abstract This chapter shows how English Christian evidentialists of the early eighteenth century utilized historically and empirically based arguments to refute the skeptical views of deists who rejected the divine origin of the Bible and denied the historicity of biblical miracles.
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The Founding Fathers and Deism
2006Abstract Among educated eighteenth-century Americans, however, the idea of reason as a liberator from the shackles of repressive religion and tyrannical government won widespread acclaim. By the 1750s, orthodox clergy had begun to warn against the movement.
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1999
Despite Blake’s belief, which was shared by many antiquaries and theologians, that mankind had originally shared one monotheistic faith, it was evident to all that there had been a falling away from this true religion. None of these writers believed that they themselves had fallen into error, of course, and yet — in the polytheism of classical Greece ...
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Despite Blake’s belief, which was shared by many antiquaries and theologians, that mankind had originally shared one monotheistic faith, it was evident to all that there had been a falling away from this true religion. None of these writers believed that they themselves had fallen into error, of course, and yet — in the polytheism of classical Greece ...
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1990
Deism became an all-important movement in England in the latter part of the 17th century. But it was not a movement in the normal sense; it was not a church, or even an organized collection of people. In fact, it is not certain whether there were more than a handful of deists in England, France, or The Netherlands at the time of the Glorious Revolution
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Deism became an all-important movement in England in the latter part of the 17th century. But it was not a movement in the normal sense; it was not a church, or even an organized collection of people. In fact, it is not certain whether there were more than a handful of deists in England, France, or The Netherlands at the time of the Glorious Revolution
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