dunnettreader + tolerance + hobbes   6

Spinoza Research Network - Home
The Spinoza Research Network was set up in 2008 and funded by an AHRC Networks Grant between 2008 and 2010 at the University of Dundee. The funded project focused on contemporary interdisciplinary connections to seventeenth-century philosopher Baruch Spinoza and built up a membership of over 200 members in Philosophy, Politics, Law, Literature, Music, Psychology, History, Medicine, Gender Studies, Education, and many other academic and non-academic disciplines.

The grant has now expired, but the Network continues as an interdisciplinary group of academics, students, and others interested in Spinoza around the world. Working together, sharing research and developing new projects, we investigate how Spinoza is used both within philosophy and beyond it, both inside and outside of academia.

As of 2013 the Network is based at the University of Aberdeen.
moral_philosophy  politics-and-religion  Hobbes  website  philosophy_of_religion  monism  immanence  logic  Spinoza  religious_belief  epistemology  metaphysics  bibliography  political_philosophy  Judaism  Descartes  17thC  religion-established  tolerance  history_of_science  Biblical_exegesis  Biblical_authority  scepticism  transcendence  intellectual_history 
october 2016 by dunnettreader
Johan Tralau - Hobbes contra Liberty of Conscience | JSTOR: Political Theory, Vol. 39, No. 1 (February 2011), pp. 58-84
It has often been argued that, notwithstanding his commitment to the authoritarian state, Thomas Hobbes is a champion of the "minimal" version of liberty of conscience: namely, the freedom of citizens to think whatever they like as long as they obey the law. Such an interpretation renders Hobbes's philosophy more palatable to contemporary society. Yet the claim is incorrect. Alongside his notion of "private" conscience, namely, Hobbes develops a conception of conscience as a public phenomenon. In the following, it is argued that this inconsistency serves the purpose of deception: it holds out the possibility of dissent while making it impossible to utilise. Arguably, moreover, this is the proper hermeneutical approach to take to Hobbes's inconsistencies in general. Indeed, said inconsistencies ought to alert contemporary normative theorists to the instability of the "minimal" version of liberty of conscience attributed to Hobbes: Hobbes himself, namely, shows that it is insufficient. - paywall Sage - see bibliography on jstor information page
article  jstor  paywall  political_philosophy  17thC  Hobbes  liberty  Absolutism  tolerance  civil_liberties  bibliography  EF-add 
january 2014 by dunnettreader
Richard Boyd - Thomas Hobbes and the Perils of Pluralism | JSTOR: The Journal of Politics, Vol. 63, No. 2 (May, 2001), pp. 392-413
Scholarly opinion has been split uneasily between those who view Thomas Hobbes as a defender of Royalist absolutism and those who see him as the intellectual forefather of liberal individualism. While both these positions are compatible with Hobbes's deep-seated fear of intermediary associations between individual and state, this article will contend that it is his fear of the violent and irrational properties of groups that motivates his well-known individualism and gives a potentially illiberal bent to his political thought. Attending to Hobbes's neglected thoughts on the dangers posed by parties, sects, and other groups between individual and state sheds light on both the historical context and intellectual legacy of his thought. Hobbes's metaphorical complaints about those "lesser Common-wealths" akin to "wormes in the entrayles of a naturall man" also should prompt us to rethink many versions of contemporary pluralism and the vogue of civil society: Much of what today is recommended as "civil society" was considered anything but "civil" in the early modern political imagination.
article  jstor  intellectual_history  political_philosophy  17thC  Hobbes  Absolutism  individualism  liberalism  fear  parties  faction  sectarianism  pluralism  civil_society  civil_liberties  tolerance  downloaded  EF-add 
january 2014 by dunnettreader
J. Judd Owen - The Tolerant Leviathan: Hobbes and the Paradox of Liberalism | JSTOR: Polity, Vol. 37, No. 1 (Jan., 2005), pp. 130-148
For many contemporary liberals, toleration has become liberalism's defining characteristic, with individual rights being maintained more or less unconditionally. Because Hobbes stressed so emphatically the conditional character of nearly all individual rights and their dependence on sovereign authority, he is typically viewed by liberals as an absolutist who was indifferent, if not hostile, to toleration. This typical view, however, neglects liberalism's own absolutism, which necessarily supports and qualifies toleration. Hobbes's liberalism is paradoxical, but the paradox of Hobbes's liberalism not only reflects, but also helps to clarify, the paradox of liberalism per se. -- didn't download -- see bibliography, also discussion of Tuck and Ryan who see Hobbes as more defensible than most do
article  jstor  intellectual_history  political_philosophy  17thC  British_history  Hobbes  tolerance  politics-and-religion  bibliography  EF-add 
january 2014 by dunnettreader
The Nature of Early Eighteenth-Century Religious Radicalism | Republics of Letters: A Journal for the Study of Knowledge, Politics, and the Arts
Citation: Jacob, Margaret . “The Nature of Early Eighteenth-Century Religious Radicalism.” Republics of Letters: A Journal for the Study of Knowledge, Politics, and the Arts 1, no. 1 (May 1, 2009): http://rofl.stanford.edu/node/42. -- in "Rethinking the Republic of Letters" issue -- downloaded pdf to Note In 1981 I had focused on the Dutch-French-English nexus, and saw a select cast of major seventeenth-century thinkers as influencing the arguments put forward by French refugees and English Whigs for religious freedom, republican government, freedom of the press, habeas corpus, and against monarchical absolutism as practiced by the French king and clergy. These arguments appeared in the journals, books, and clandestine manuscripts originating in both London and Amsterdam. The origin of these new polemics owed much to a particular reading of Hobbes, to Locke, to a heretical reading of Newtonian science (Toland’s distinctive contribution), and of course to Bruno, Spinoza, as well as the English republican thinkers of the 1650s. In 2001 all of those influences were collapsed by Jonathan Israel into an ideengeschichte that fixated on the intellectual legacy of Spinoza to the exclusion of any significant English or French component.But if I think that Israel’s simplification of the way intellectual influence and human agency work—an idealist rendering that also effaces the political—will not stand up under scrutiny, so too I think aspects of my own youthful thinking are in need of a reformulation. The power of the Enlightenment—from this early coterie to latter thinkers like Rousseau and Jefferson—lay in understanding the force of organized religion, and then searching for a set of beliefs which deists, and perhaps even atheists of the age, could live with and accept. As I have now come to see, the pantheism I identified in 1981 would lead in many directions, among them the search to understand all human religiosity and to articulate a universal natural religion.
article  intellectual_history  historiography  17thC  18thC  Enlightenment  French_Enlightenment  Radical_Enlightenment  Freemasonry  religious_history  theology  political_philosophy  republicanism  Republic_of_Letters  philosophes  church_history  tolerance  heterodoxy  Spinoza  Hobbes  Locke  Toland  Bayle  Huguenots  Edict_of_Nantes  Louis_XIV  Newtonian  Rousseau  Jefferson  Bolingbroke  Picart  sociology_of_religion  Deism  natural_religion  rational_religion  downloaded  EF-add 
september 2013 by dunnettreader

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