By Daniel Fouke
This quantity examines the function of the Cambridge Platonist, Henry extra, in discrediting convinced non secular and philosophical routine of the 17th century through branding them as "enthusiastical" (the results of mental imbalance issuing in impaired judgement and cognition). More's perspectives are uncommon from his "enthusiastical" competitors - Alchemists, Quakers, and Mechanical Philosophers - via the way he dialectically employs a variety of speech genres to explain spiritual that means and to awaken in his readers attitudes and emotions confirming that which means. extra is gifted as delivering a constant perfect of the religiously significant lifestyles, conserving it from numerous types of highbrow corruption. More's paradoxical methods of polemicizing are defined whereas even as the writer presents perception into such diversified topics because the connection among Hermeticism, Cartesianism, and spiritual radicalism.
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Additional info for The Enthusiastical Concerns of Dr. Henry More: Religious Meaning and the Psychology of Delusion
42 CP136. 30 CHAPTER TWO entities. It allows two beings to be related in such a way that one, the emanative cause, is the ground of the existence and essence of the other which it brings forth and which then participates in the being of its cause. 43 Emanation or participation has features which distinguish it from the four causes of Aristotle. 44 O n e of the most fully developed accounts of emanation is found in Proclus' Elements of Theology where he describes it as a process in which perfections possessed more eminently by beings on one level of reality are imparted (in a less perfect form) to beings which participate in those perfections on a lower level.
1). 4—equated the Holy Spirit and the Plotinian hypostasis of Soul (Psyché). " 40 More followed the Neoplatonic custom of using light as a metaphor for the emanations from the One, comparing Ahad, or the Father, to light itself, the Son (Aeon) to the sun, and the Holy Spirit (Psyche) to the Moon, borrowing her light of the Sunne. For Psyche hath but an adventitious Intellect, which doth as it were colour her, made Intellectual. But Intellect or Aeon hath in himself proper Intellectual life, not being that light onely, but that which is in essence illuminated by Ahad: but that which imparts this light, viz.
Here More drew on a long tradition of explaining interaction between the body and the mind though semi-material spirits. This concept of spirits or pneuma had originated in ancient physiology as the vital principle and, joined with humoral theory, came to be used as an explana71 CP 138. Psyche acts through " m u n d a n e spirits" (CP 138), that Tine unfixt, attenuate, subtill, aethereall substance" which is "the immediate vehicle of plasticall or sensitive life" (CP 163) and which permeates the atmosphere.