By Michael B. Gill
Uncovering the ancient roots of naturalistic, secular modern ethics, during this 2006 quantity Michael Gill indicates how the British moralists of the 17th and eighteenth centuries accomplished a Copernican revolution in ethical philosophy. They effected a shift from taking into account morality as self sustaining of human nature to considering it as a part of human nature itself. He additionally indicates how the British Moralists - occasionally inadvertently, occasionally by way of layout - disengaged moral considering, first from exceedingly Christian principles after which from theistic commitments altogether. studying intimately the arguments of Whichcote, Cudworth, Shaftesbury, and Hutcheson opposed to Calvinist conceptions of unique sin and egoistic conceptions of human motivation, Gill additionally demonstrates how Hume mixed the tips of prior British moralists along with his personal insights to supply an account of morality and human nature that undermined a few of his predecessors' so much deeply held philosophical targets.
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Additional info for The British Moralists on Human Nature and the Birth of Secular Ethics
The Spirit of Religion is a Reconciling Spirit” (Aphorisms 712). Or as he explained elsewhere, “The more False any one is in his Religion, the more Fierce and furious in Maintaining it; the more Mistaken, the more Imposing. . The longest Sword, the strongest Lungs, the most Voices, are false measures of Truth” (Aphorisms 499–500). This call for liberty of worship – it is worth emphasizing again – was the furthest thing from a bromide in the 1640s. Most Englishmen at the time thought it an exceedingly dangerous idea, one that would lead to moral turpitude, social chaos, and eternal damnation.
Whichcote and Cudworth, in contrast, brought God into every human soul. They believed that there was a sense in which God is present within each of us, a sense in which a reconciliation with God is equivalent to a reconciliation with oneself. That is why we should look within – because within each of us is present God Himself. This understanding of the relationship between God and humans is fundamental to the internal orientation of Whichcote and Cudworth’s philosophy. But it also makes it difficult to place their philosophy into the internalist–externalist taxonomy of recent philosophical debate.
Cudworth went on to caution those who would please themselves only in the violent opposing of other men’s superstitions, according to the genius of the present times, without substituting in the room of them an inward principle of sport and life in their own souls. For I fear many of us that pull down idols in churches may set them up in our hearts; and whilst we quarrel with painted glass, make no scruple at all of entertaining many foul lusts in our souls, and committing continual idolatry with them.