Giovanni Gellera
Dados Biográficos
| ID | 6743385 |
|---|---|
| NOME | Giovanni Gellera |
| PRENOMES | Giovanni |
| SOBRENOME | Gellera |
| ASSINATURA | GELLERA G |
| AFILIAÇÕES | University of Lausanne |
| ORCID | 0000-0002-8403-3170 |
| VERIFICADO | Sim |
| TOTAL DE OBRAS | 10 |
| TOTAL DE CITAÇÕES | 8 |
| TOTAL COMO AUTOR | 10 |
| TOTAL COMO EDITOR | 0 |
| PRIMEIRO ANO DE PUBLICAÇÃO | 2013 |
| ANO MAIS RECENTE DE PUBLICAÇÃO | 2023 |
| ÍNDICE H | 2 |
New Studies on Seventeenth-Century Scottish Philosophy
James Dundas on John Cameron and Thomas Hobbes
The Idea philosophiae moralis (1679) by James Dundas (c.1620–1679) is an unfinished manuscript in the tradition of Reformed scholasticism. There Dundas answers the challenge posed by Thomas Hobbes’s professed proximity with Protestant theology on the issues of psychological determinism and the compatibilism of freedom and necessity in human agency. Dundas endorses the theology of conversion of the Scottish theologian John Cameron, discussed at th…
Contexts of religious tolerance
This article is an introduction to a special issue on ‘Contexts of Religious Tolerance: New Perspectives from Early Modern Britain and Beyond’, which contains essays on the contributions to the debates on tolerance by non-canonical philosophers and theologians, mainly from seventeenth- and eighteenth-century Scotland and England. Among the studied authors are the Aberdeen Doctors, Samuel Rutherford, James Dundas, John Finch, George Keith, John Si…
Christian tolerance and tolerance of the Christians
In 1663, James Dundas, First Lord Arniston (c.1620–1679), a judge and a Covenanter, suffered from the anti-Presbyterian Restoration policies. In 1679 he began to write the Idea philosophiae moralis but died before finishing the book. The Idea is a moral philosophical treatise in the tradition of Reformed scholasticism. The manuscript, only recently discovered in the Dundas family library, is an entirely new source for the study of Restoration Sco…
Pride Aside
In the manuscript Idea philosophiae moralis (1679), James Dundas (c.1620−1679), first Lord Arniston, a Presbyterian, a judge and a philosopher, makes extensive use of Stoic themes and authors. About one third of the manuscript is a close reading of Seneca. Dundas judges Stoicism from the perspective of Calvinism: the decisive complaint is that the Stoics are ‘prideful’ when they consider happiness to be within the grasp of fallen human reason. Ho…
A “Calvinist” theory of matter? Burgersdijk and Descartes on res extensa
In the Dutch debates on Cartesianism of the 1640s, a minority believed that some Cartesian views were in fact Calvinist ones. The paper argues that, among others, a likely precursor of this position is the Aristotelian Franco Burgersdijk (1590-1635), who held a reductionist view of accidents and of the essential extension of matter on Calvinist grounds. It seems unlikely that Descartes was unaware of these views. The claim is that Descartes had t…
English Philosophers and Scottish Academic Philosophy (1660–1700)
This paper investigates the little-known reception of Thomas Hobbes, Henry More, Francis Bacon, Robert Boyle, Isaac Newton, and John Locke in the Scottish universities in the period 1660–1700. The fortune of the English philosophers in the Scottish universities rested on whether their philosophies were consonant with the Scots’ own philosophical agenda. Within the established Cartesian curriculum, the Scottish regents eagerly taught what they tho…
Sarah Hutton, British Philosophy in the Seventeenth Century
The Reception of Descartes in the Seventeenth-Century Scottish Universities
In 1685, during the heyday of Scottish Cartesianism (1670–90), regent Robert Lidderdale from Edinburgh University declared Cartesianism the best philosophy in support of the Reformed faith. It is commonplace that Descartes was ostracised by the Reformed, and his role in pre-Enlightenment Scottish philosophy is not yet fully acknowledged. This paper offers an introduction to Scottish Cartesianism, and argues that the philosophers of the Scottish u…
The Philosophy of Robert Forbes
In the second half of the seventeenth century, philosophy teaching in the Scottish universities gradually moved from scholasticism to Cartesianism. Robert Forbes, regent at Marischal College and King's College, Aberdeen, was a strenuous opponent of Descartes. The analysis of the philosophy of Forbes and of his teacher Patrick Gordon sheds light on the relationship between Scottish Reformed scholasticism and the reception of Descartes in Scotland
The Reception of Descartes in the Seventeenth-Century Scottish Universities
In 1685, during the heyday of Scottish Cartesianism (1670–90), regent Robert Lidderdale from Edinburgh University declared Cartesianism the best philosophy in support of the Reformed faith. It is commonplace that Descartes was ostracised by the Reformed, and his role in pre-Enlightenment Scottish philosophy is not yet fully acknowledged. This paper offers an introduction to Scottish Cartesianism, and argues that the philosophers of the Scottish u…
The Philosophy of Robert Forbes
In the second half of the seventeenth century, philosophy teaching in the Scottish universities gradually moved from scholasticism to Cartesianism. Robert Forbes, regent at Marischal College and King's College, Aberdeen, was a strenuous opponent of Descartes. The analysis of the philosophy of Forbes and of his teacher Patrick Gordon sheds light on the relationship between Scottish Reformed scholasticism and the reception of Descartes in Scotland
Christian tolerance and tolerance of the Christians
In 1663, James Dundas, First Lord Arniston (c.1620–1679), a judge and a Covenanter, suffered from the anti-Presbyterian Restoration policies. In 1679 he began to write the Idea philosophiae moralis but died before finishing the book. The Idea is a moral philosophical treatise in the tradition of Reformed scholasticism. The manuscript, only recently discovered in the Dundas family library, is an entirely new source for the study of Restoration Sco…
Pride Aside
In the manuscript Idea philosophiae moralis (1679), James Dundas (c.1620−1679), first Lord Arniston, a Presbyterian, a judge and a philosopher, makes extensive use of Stoic themes and authors. About one third of the manuscript is a close reading of Seneca. Dundas judges Stoicism from the perspective of Calvinism: the decisive complaint is that the Stoics are ‘prideful’ when they consider happiness to be within the grasp of fallen human reason. Ho…
A “Calvinist” theory of matter? Burgersdijk and Descartes on res extensa
In the Dutch debates on Cartesianism of the 1640s, a minority believed that some Cartesian views were in fact Calvinist ones. The paper argues that, among others, a likely precursor of this position is the Aristotelian Franco Burgersdijk (1590-1635), who held a reductionist view of accidents and of the essential extension of matter on Calvinist grounds. It seems unlikely that Descartes was unaware of these views. The claim is that Descartes had t…
The Philosophy of Robert Forbes
In the second half of the seventeenth century, philosophy teaching in the Scottish universities gradually moved from scholasticism to Cartesianism. Robert Forbes, regent at Marischal College and King's College, Aberdeen, was a strenuous opponent of Descartes. The analysis of the philosophy of Forbes and of his teacher Patrick Gordon sheds light on the relationship between Scottish Reformed scholasticism and the reception of Descartes in Scotland
The Reception of Descartes in the Seventeenth-Century Scottish Universities
In 1685, during the heyday of Scottish Cartesianism (1670–90), regent Robert Lidderdale from Edinburgh University declared Cartesianism the best philosophy in support of the Reformed faith. It is commonplace that Descartes was ostracised by the Reformed, and his role in pre-Enlightenment Scottish philosophy is not yet fully acknowledged. This paper offers an introduction to Scottish Cartesianism, and argues that the philosophers of the Scottish u…
Sarah Hutton, British Philosophy in the Seventeenth Century
A “Calvinist” theory of matter? Burgersdijk and Descartes on res extensa
In the Dutch debates on Cartesianism of the 1640s, a minority believed that some Cartesian views were in fact Calvinist ones. The paper argues that, among others, a likely precursor of this position is the Aristotelian Franco Burgersdijk (1590-1635), who held a reductionist view of accidents and of the essential extension of matter on Calvinist grounds. It seems unlikely that Descartes was unaware of these views. The claim is that Descartes had t…
English Philosophers and Scottish Academic Philosophy (1660–1700)
This paper investigates the little-known reception of Thomas Hobbes, Henry More, Francis Bacon, Robert Boyle, Isaac Newton, and John Locke in the Scottish universities in the period 1660–1700. The fortune of the English philosophers in the Scottish universities rested on whether their philosophies were consonant with the Scots’ own philosophical agenda. Within the established Cartesian curriculum, the Scottish regents eagerly taught what they tho…
Christian tolerance and tolerance of the Christians
In 1663, James Dundas, First Lord Arniston (c.1620–1679), a judge and a Covenanter, suffered from the anti-Presbyterian Restoration policies. In 1679 he began to write the Idea philosophiae moralis but died before finishing the book. The Idea is a moral philosophical treatise in the tradition of Reformed scholasticism. The manuscript, only recently discovered in the Dundas family library, is an entirely new source for the study of Restoration Sco…
Pride Aside
In the manuscript Idea philosophiae moralis (1679), James Dundas (c.1620−1679), first Lord Arniston, a Presbyterian, a judge and a philosopher, makes extensive use of Stoic themes and authors. About one third of the manuscript is a close reading of Seneca. Dundas judges Stoicism from the perspective of Calvinism: the decisive complaint is that the Stoics are ‘prideful’ when they consider happiness to be within the grasp of fallen human reason. Ho…
James Dundas on John Cameron and Thomas Hobbes
The Idea philosophiae moralis (1679) by James Dundas (c.1620–1679) is an unfinished manuscript in the tradition of Reformed scholasticism. There Dundas answers the challenge posed by Thomas Hobbes’s professed proximity with Protestant theology on the issues of psychological determinism and the compatibilism of freedom and necessity in human agency. Dundas endorses the theology of conversion of the Scottish theologian John Cameron, discussed at th…
Contexts of religious tolerance
This article is an introduction to a special issue on ‘Contexts of Religious Tolerance: New Perspectives from Early Modern Britain and Beyond’, which contains essays on the contributions to the debates on tolerance by non-canonical philosophers and theologians, mainly from seventeenth- and eighteenth-century Scotland and England. Among the studied authors are the Aberdeen Doctors, Samuel Rutherford, James Dundas, John Finch, George Keith, John Si…
New Studies on Seventeenth-Century Scottish Philosophy
Philosophy (10 obras) · Philosophy (9 obras) · History (7 obras) · History (7 obras) · Epistemology (6 obras) · Classics (5 obras) · Classics (5 obras) · Historical Philosophy and Science (5 obras) · Theology (5 obras) · Cartesianism (4 obras)