477:(205–270 CE), contending that mind is prior to matter and that reason is superior to knowledge derived from the senses. They developed the ideas that reason and morality reside in the human mind and that reason is indeed the indwelling of God in the mind that allows individuals to judge both natural and divine revelation. This group of thinkers, who were among the first to write philosophy primarily in the English language (rather than in Latin or French), believed that the rational and the spiritual could go hand-in-hand. These philosophers taught that human nature possessed an innate tendency toward goodness and that human nature was perfectible. Humans possess free will, and they learn rationally the wisdom of practicing Christ's universal love. Thus, while the Cambridge Platonists devoted their energies to metaphysical questions regarding the immortality of the soul and the existence of God, they also attended closely to morality and the principles of daily living.
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To the
Cambridge Platonists, religion and reason were in harmony, and reality was known not by physical sensation alone, but by intuition of the intelligible forms that exist behind the material world of everyday perception. Universal, ideal forms inform matter, and the physical senses are unreliable
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The dogmatism of the
Puritan divines, with their anti-rationalist demands, was, they felt, incorrect. They also felt that the Calvinist insistence on individual revelation left God uninvolved with the majority of mankind. At the same time, they were reacting against the reductive materialist writings
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and he faced criticism from others, including
Cudworth, for his lack of attention to historical detail. Moreover, philosophers not traditionally deemed "Cambridge Platonists" took an historical and philosophical interest in Platonism and ideas of ancient science. Based on these conclusions Levitin
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The
Cambridge Platonists were an influential group of 17th century philosophers and clergy whose teachings on philosophy and theology later influenced Leibniz, Locke, the Scottish common sense philosopher Thomas Reid, and Kant. They thrived at Cambridge largely between 1633 and 1678, though their
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Cambridge-based 'Platonists', invariably including Ralph
Cudworth (1617–1688) and Henry More (1614–1687), usually Benjamin Whichcote (1609–1683), and (more variably) a number of other key figures, can be traced back at least to the 1730s in continental Europe, and still earlier in English texts."
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More recently, David Leech has argued that while
Levitin makes some important points "it would be a mistake to assume that the category of Cambridge Platonism is a retroprojection of nineteenth century historiography. This is because earlier practices of referring to a group of primarily
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younger disciples carried their thinking into the early 18th century. They identified themselves neither with the
Puritans nor the High Anglicans, and they encouraged toleration within the church. The Cambridge Platonists drew on the dualistic philosophies of mind and matter of
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Benjamin
Whichcote (1609–1683) was one of the leaders of the movement, but he was also an active pastor and academic who did not publish in his lifetime. His sermons were notable and caused controversies, and Whichcote wrote a great deal without publishing. In 1685,
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of God within man. They believed that reason could judge the private revelations of
Puritan narrative, and investigate contested rituals and liturgy of the Church of England. For this approach they were called "latitudinarian".
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Dmitri
Levitin has challenged any categorization of the Cambridge Platonists as a cohesive philosophical group. While he admits that the group "existed as a loose set of acquaintances linked by
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John Smith, a student of Benjamin Whichcote, is best remembered for the elegance of his style and the depth of his learning in the posthumously published
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traditions. The orthodox English Calvinists of the time found in their views an insidious attack, by-passing as it did the basic theological issues of
85:, notes that the term "Cambridge Platonists" was given in the 19th century and can be misleading. There is no clear distinction between the group and
168:, and from it argued for moderation. They believed that reason is the proper judge of disagreements, and so they advocated dialogue between the
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rejects any categorization of the Cambridge Platonists as a cohesive group in terms of philosophical views as historically unfounded.
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734:. Peeters. pp. 102–105, 114, 115, 129, 137, 146, 153, 154, 155, 172, 174, 175, 177–178, 180, 181, 181, 184, 185, 188, 195.
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The categorization and interpretation of the Cambridge Platonists has changed over time.
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Henry More (1614–1687) wrote many works. As a Platonist, his important works were
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Though coming later and not generally considered a Cambridge Platonist himself,
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Reason Turned into Sense: John Smith on Spiritual Sensation
354:(1671). While all of More's works enjoyed popularity, the
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of early forms of Hermeticism, in a new scholarly context.
328:(1701). Finally, a collection of his sayings appeared as
634:"Some Reflections on the Category 'Cambridge Platonism'"
611:. Cambridge: Cambridge University Press. pp. 15–8.
530:. Chicago: University of Chicago Press. pp. 426–8.
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Carrigan Jr., Henry L. (2012) . "Cambridge Platonists".
557:. Cambridge: Cambridge University Press. p. 16.
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1733:Contemporary
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1669:
1499:Olympiodorus
1414:Asclepigenia
1333:Chrysanthius
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89:in general.
80:
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50:philosophers
42:
40:
1845:Leo Strauss
1822:Continental
1788:Saul Kripke
1753:G. E. Moore
1687:Anne Conway
1610:Renaissance
1573:Bonaventure
1122:Clitomachus
959:Aristonymus
310:Major works
298:(1657–1711)
296:John Norris
292:(1659–1708)
286:(1636–1680)
280:(1631–1679)
274:(1619–1651)
268:(1618–1671)
262:(1618–1652)
256:(1617–1688)
250:(1614–1687)
242:George Rust
238:(1613–1672)
232:(1609–1683)
194:John Bunyan
141:philologist
115:Renaissance
107:Hermeticism
77:Mark Goldie
1890:Platonists
1864:Categories
1758:Kurt Gödel
1682:Henry More
1484:Simplicius
1303:Iamblichus
1067:Arcesilaus
1027:Xenocrates
1007:Speusippus
983:Heraclides
909:Platonists
260:John Smith
248:Henry More
145:theologian
122:syncretism
109:following
66:Henry More
35:Henry More
1670:Cambridge
1538:Al-Farabi
1479:Damascius
1469:Zenodotus
1419:Hierocles
1388:Macrobius
1383:Augustine
1368:Antoninus
1318:Sosipatra
1263:Calcidius
1173:Antiochus
1127:Charmadas
1107:Carneades
1091:Hegesinus
944:Aristotle
924:Academics
760:Cambridge
651:19 August
178:atonement
47:Platonist
1741:Analytic
1526:Medieval
1489:Priscian
1424:Syrianus
1393:Boethius
1348:Salutius
1328:Dexippus
1323:Aedesius
1298:Porphyry
1286:Students
1281:Plotinus
1243:Longinus
1218:Apuleius
1208:Alcinous
1188:Plutarch
1082:Telecles
1052:Skeptics
964:Coriscus
792:New York
713:16 April
508:16 April
475:Plotinus
396:See also
378:Plotinus
332:in 1703.
244:(d.1670)
1627:Plethon
1563:Thierry
1558:Gilbert
1553:Bernard
1474:Agapius
1449:Isidore
1444:Marinus
1439:Proclus
1434:Aedesia
1429:Hermias
1402:Academy
1373:Hypatia
1308:Sopater
1293:Amelius
1223:Atticus
1203:Albinus
1086:Evander
1077:Lacydes
1037:Polemon
1032:Crantor
949:Eudoxus
916:Ancient
844:(ed.).
677:(ed.).
205:imprint
174:Laudian
170:Puritan
56:at the
1602:Modern
1543:Anselm
1464:Hegias
1343:Julian
1253:Origen
1142:Cicero
1060:Middle
802:
770:
704:
615:
588:
561:
534:
499:
460:
389:Gospel
1198:Gaius
939:Plato
840:. In
673:. In
471:Plato
423:Notes
156:Views
1084:and
985:and
966:and
800:ISBN
768:ISBN
715:2013
702:ISBN
653:2019
613:ISBN
586:ISBN
559:ISBN
532:ISBN
510:2013
497:ISBN
458:ISBN
188:and
180:and
172:and
64:and
52:and
41:The
1100:New
932:Old
642:doi
450:doi
164:of
143:or
1866::
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135:/
20:)
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