Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.

Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.

Fouke examines the anti-enthusiastical crusade of the Cambridge Platonist, Henry More, while exploring connections between Hermeticism, Cartesianism, and religious radicalism. More is shown to offer, through the dialectical employment of speech genres, a consistent ideal of the spiritual life.

"If he had lived among the Greeks, he would now be numbered among the stars." So wrote Gottfried Wilhelm Leibniz in his epitaph for Francis Mercury van Helmont. Leibniz was not the only contemporary to admire and respect van Helmont, but although famous in his own day, he has been virtually ignored by modern historians. Yet his views influenced Leibniz, contributed to the development of modern science, and fostered the kind of ecumenicalism that made the concept of toleration conceivable. The progressive nature of van Helmont's thought was based on his deep commitment to the esoteric doctrines of the Lurianic Kabbalah. With his friend Christian Knorr von Rosenroth, van Helmont edited the Kabbala Denudata (1677-1684), the largest collection of Lurianic Kabbalistic texts available to Christians up to that time. Because the subject matter of this work appears so difficult and arcane, it has never been appreciated as a significant text for understanding the emergence of modern thought. However, one can find in it the basis for the faith in science, the belief in progress, and the pluralism characteristic of later western thought. The Lurianic Kabbalah thus deserves a place it has never received in histories of western scientific and cultural developments. Although van Helmont's efforts contributed to the development of religious toleration, his experience as a prisoner of the Inquisition accused of "Judaising" reveals the problematic relations between Christians and Jews during the early-modern period. New Inquisitional documents relating to van Helmont's imprisonment will be discussed to illustrate the difficulties faced by anyone advocating philo-semitism and toleration at the time.

Gives accurate and reliable summaries of the current state of research. It includes entries on philosophers, problems, terms, historical periods, subjects and the cultural context of Renaissance Philosophy. Furthermore, it covers Latin, Arabic, Jewish, Byzantine and vernacular philosophy, and includes entries on the cross-fertilization of these philosophical traditions. A unique feature of this encyclopedia is that it does not aim to define what Renaissance philosophy is, rather simply to cover the philosophy of the period between 1300 and 1650.

This edition of the Life of Henry More by Richard Ward is the outcome of twin initiatives: from Rupert Hall and from delegates at the conference on the Cambridge Platonists held at Nantes in 1993. The project took shape at a meeting of the editorial team at Christ's College in 1994. The editors wish to express their thanks to the Master and Fellows of Christ's College for permission to print the unpublished manuscript section of Ward's Life and for their generosity in supporting the project. We also thank the British Academy for the Major Research Award towards the cost of producing the printed copy. We thank John L. Dawson, Manager of the Literary and Linguistic Computing Centre of the University of Cambridge and his staff, Beatrix Bown and Rosemary Rodd, for their technical assistance with the physical preparation of the text. Thanks also to Douglas de Lacey for his help with Greek and Latin orthography, and to James Binns for his help in identifying some quotations. We are particularly grateful to Beatrix Bown for her unfailingly patient work in transcribing and correcting the printed and manuscript texts. S. H. 06j/t . J;pt:. l. ~0i37. J£ti7tU 7. 2 /mz,·rtlln J Ll1t'tz,//Utn LO, ~ "IEl-I"/(/ll 2 O. Engraved portrait of Henry More, by D. Loggan: Frontispiece to The Life of Henry More, by Richard Ward, London, 1710. vii TABLE OF CONTENTS Preface V List of Illustrations: VIll Introduction: I. Richard Ward IX II.

This book brings together leading scholars in the history of science, history of universities, intellectual history, and the history of the Royal Society, to honor Professor Mordechai Feingold. The essays collected here reflect the impact Feingold's scholarship has had on a range of fields and address several topics, including: the dynamic pedagogical techniques employed in early modern universities, networks of communication through which scientific knowledge was shared, experimental techniques and knowledge production, the life and times of Isaac Newton, Newton's reception, and the scientific culture of the Royal Society. Modeling the interdisciplinary approaches championed by Feingold as well as the essential role of archival studies, the volume attests to the enduring value of his scholarship and sets a benchmark for future work in the history of science and its allied fields.