By Daniel Fouke
This quantity examines the function of the Cambridge Platonist, Henry extra, in discrediting definite spiritual and philosophical routine of the 17th century by way of branding them as "enthusiastical" (the results of mental imbalance issuing in impaired judgement and cognition). More's perspectives are wonderful from his "enthusiastical" competitors - Alchemists, Quakers, and Mechanical Philosophers - via taking a look at the best way he dialectically employs numerous speech genres to explain non secular that means and to rouse in his readers attitudes and emotions confirming that that means. extra is gifted as supplying a constant excellent of the religiously significant lifestyles, holding it from a variety of different types of highbrow corruption. More's paradoxical methods of polemicizing are defined whereas even as the writer presents perception into such diversified subject matters because the connection among Hermeticism, Cartesianism, and non secular radicalism.
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Additional info for The Enthusiastical Concerns of Dr. Henry More: Religious Meaning and the Psychology of Delusion
Example text
These notes contain philo sophical expositions of passages of Plato, Plotinus, and the Corpus Hermeticum. They also include discussions of philosophical theolo gy, natural philosophy, psychology, theories of cognition and per ception, cosmogony, optics, and cosmology, and explanations of the meaning of the poem's allegorical symbols and metaphors. Pla to, Plotinus, Hermes Trismegistus, the Church Fathers, and various Renaissance and Medieval thinkers are all cited as authorities. Fol lowing the notes is a section entitled The Interpretation Generallwhich is a dictionary of allegorical symbols and philosophical terms.
For More the task was spiritual only as it functioned to elevate the soul to deiformity. 5. T H E HUMAN SOUL The animate cosmos is the context within which God's purposes for humanity are played out as a struggle to bring humans to contemplate and worship God and so achieve the full perfection of their intellectual natures. It is only in the h u m a n soul that the created universe can most perfectly imitate the devotion of the Holy Spirit, and the Holy Spirit exerts a constant influence on humans to imitate its own reversion and contemplation of the divine nature: "So then the proper effect of this third Hypostasis ...
For other discussions of Proclus' philosophy see Rosan 1949, Grandijs 1960, and Trouillard 1971. THEORY, NARRATIVE AND RELIGIOUS EXPERIENCE 31 them), while at the same time the transcendence of the causes is preserved. Consequently, while Neoplatonism is sometimes treated as a monistic or pantheistic system, the Divine was both distinct from its effects (by virtue of the manner in which these perfections were possessed), and related constitutively to its effects as the source of their real properties.
