But, where the dualist Descartes placed God and the soul The mechanical conception of nature that underlay the new natural Precise shape was still to be determined. With this third branch of special metaphysicsįinally taking center stage, modernity comes into being. Natural world studied by this science would now take precedence over theĭivine and human realms. The subjectivism implicit in sola fide was to beĬountered by a new science grounded in mathematical objectivity, and the Reformation, Luther's solution to the crisis fomented by nominalismįell into disrepute. In light of the Wars of Religion that followed upon the Hence the debate between LutherĪnd Erasmus, the latter defending free will and the former denying it. Seen as Pelagian and whose commitment to free will was regarded as This put the Reformation on a collisionĬourse with the humanists, whose emphasis on man's self-mastery was One no matter what good works one performed, assurance of salvationĬould be found in faith alone. To be subordinate to the terrifying God of nominalism, overwhelming in The Protestant Reformation, in turn, would emphasize the divine Self-creating individual whose quasi-divine dignity sets him above the The frightful nominalist-cum-voluntarist conception of God was counteredīy an appropriately nominalist and voluntarist understanding of man as a The anxiety over the human condition that results from World post-Ockham by privileging the human realm over the divine and Renaissance humanism represents the attempt to make sense of the Metaphysics, leaving the three branches of special metaphysics to Ockham's nominalism undermined the possibility of a general God's will over his intellect made the divine nature unintelligibleĪnd forbidding, and God's dealings with man utterly unpredictable. Realms of being: divine, human, and natural (which together comprised Or science of being qua being over and above the study of the particular Its realism, it was also committed to the idea of a general metaphysics Making God and His actions partially intelligible to human beings. Like Aquinas emphasized the divine intellect over the divine will, Ockhamism went as follows: The medieval synthesis forged by thinkers On Gillespie's account, the development of modernity out of Similarly saw in nominalism the origins of modernity, though Gillespie Remotely, they lie in the nominalism and voluntarism of The dispute between Hobbes and Descartes, and later still in Kant's That manifests itself in the debate between Luther and Erasmus, later in Proximately, thoseįoundations can be found in the tension between necessity and freedom Than secular foundations, argues Gillespie. $35.00 paper, $22.50-Modernity rests ultimately on theological rather The Theological Origins of Modernity.Ĭhicago: The University of Chicago Press, 2008. The Theological Origins of Modernity." Retrieved from The Theological Origins of Modernity." The Free Library.
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