By R. Crocker
Henry extra (1614-1687), the Cambridge Platonist, is frequently provided as an elusive and contradictory determine. An early apologist for the recent normal philosophy and its rational help for Christian doctrine, extra additionally defended the life of witchcraft and wrote broadly at the nature of the soul and the area of spirits. A full of life and prolific controversialist opposed to many sorts of latest `atheism' and `enthusiasm', extra used to be himself a non secular perfectionist and illuminist, believing that the objective of the spiritual existence was once a wide awake union with God.
Until now, so much biographies of extra have neglected those, his personal, preoccupations, and feature made up of him a slightly eccentric yet very important illustrative determine in a single of a number of higher narratives ruled by way of canonical figures like Descartes, Boyle, Spinoza or Newton. this can be the 1st smooth biography to put his personal spiritual and philosophical preoccupations centre-stage, and to supply a coherent interpretation of his paintings from a attention of his personal writings, their contexts and goals. it's also the 1st examine of extra to take advantage of the total diversity of his prolific writings and a few unknown manuscripts in terms of his lifestyles. moreover, it comprises an annotated handlist of his extant correspondence.
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Additional resources for Henry More, 1614–1687: A Biography of the Cambridge Platonist
34 Compare Smith (1660): 17-8. cit, The Moral Cabbala: i,2. 36 "Psyehozoia": ii,42. 37 Ibid: ii,45-50. 38 This is a common theme in Puritan literature - the unregenerate, because ignorant of the truth, are inevitably hypoeritieal. See Alpaugh, "Emblem Interpretation": 305, who points out that Bunyan's 2 3 PSYCHOZOIA: THE JOURNEY OF THE SOUL 27 Atheist, for instance, reads the world as reality rather than emblem. Bunyan, (ed Sharrock), Pilgrim's Progress (1965): 174. 39 Smith (1660): 466-7. See also Cudworth, Sermon (1647), in Patrides (1969): 100; and B.
See More's similar use of this text, DD: 306-7. On this perfectionism in the poems, see below, next chapter. Gell, Remaines: I, 149. , and see below. See below; and More, in Ward,: 19-20. Ibid. See below for a more detailed discussion of this in the context ofMore's poems. Versus the traditional view that made the older Benjamin Whichcote the 'father' of Cambridge Platonism. See below, next chapter. CHAPTER 2 PSYCHOZOIA: THE JOURNEY OF THE SOUL 1. THE 'DIVINE LIFE' AND ITS GOAL More's Psychodia Platonica (1642) is in many respects a profoundly religious document, a 'confession' in verse, describing in sometimes obscure allegorical detail a quite unique illuminist revelation.
And see also Fleteher. lntellectual Development of lohn Milton (2 vols, Cambridge. 1961) vol2: 23-9. Peile. History (1900): 100-123. On Perkins and Ames. B.. and Kendall, Calvin and English Calvinism (1979): 51 ff. and 151-64. Peile thinks there were real tensions in tbe College in tbis period between the stricter Calvinists and Carey and his Arminian allies. History ofChrist's College (1900): 123 On Mede, see D. N. ; and Peile. Biographical Register (1910), I: 245-7. See Mede's Life by lohn Worthington, prefacing Mede.