This article discusses the common ground between William James and the tradition of philosophical anthropology. Recent commentators on this overlap have characterised philosophical anthropology as combining science (in particular biology and medicine) and Kantian teleology, for instance in Kant’s seminal definition of anthropology as being concerned with what the human being makes of itself, as distinct from what attributes it is given by nature. This article registers the tension between Kantian thinking, which reckons to ground experience in a priori categories, (...) and William James’s psychology, which begins and ends with experience. It explores overlap between James’s approach and the characteristic holism of 18th-century philosophical anthropology, which centres on the idea of understanding and analysing the human as a whole, and presents the main anthropological elements of James’s position, namely his antipathy to separation, his concerns about the binomial terms of traditional philosophy, his preference for experience over substances, his sense that this holist doctrine of experience shows a way out of sterile impasses, a preference for description over causation, and scepticism. It then goes on to register the common ground with key ideas in the work of anthropologists from around 1800, along with some references to anthropologists who come in James’s wake, in particular Max Scheler and Arnold Gehlen, in order to reconceptualise the connection between James’s ideas and the tradition of anthropological thinking in German letters since the late 18th-century, beyond its characterisation as a combination of scientific positivism and teleology. (shrink)

The Age of Enlightenment was characterized by passionate scientific discussions, which involved not only scientists, but also representatives of various social circles. Sciences such as physics and astronomy are becoming a hobby and entertainment, scientific experiments are being conducted at home, friends and acquaintances are invited to conduct them, and amateur scientific courses are being organized. The article highlights how these processes were reflected in the painting of the XVIII century. Science is considered not only as a widespread subject (...) in works of fine art, but also as a force capable of influencing artistic theory and practice. The author also studied the coexistence of scientific, religious and "mythological" thinking, since in this era all these forms remained relevant. A wide range of visual material is used, allowing us to see fascination and even admiration for science as a pan-European trend, to which Russia was also attached. The research methodology involves a combination of a sociological approach, as well as a variety of methods used in art criticism. The need to work with the original tests of the 18th century implied the use of source analysis. Researchers, especially foreign ones, have shown interest in the topic of interaction between art and science, but a full-scale study on this topic has not yet been carried out. Although this article does not pretend to be complete, it nevertheless touches on very significant and little-studied topics. The author managed to show the variety of aspects of reflecting the scientific sphere of the Enlightenment in the mirror of painting. It demonstrates how interest in science placed the painter in the context of constant searches and led to unexpected discoveries and results. For the first time, attention is drawn to the fact that many masters of that time were involved in the dialogue between art and science, much more numerous than it seems at first glance, and understanding scientific issues became a sign of the artist's integration into the European cultural environment, a symptom of his successful socialization. (shrink)

In the modern debate in metaethics and moral psychology, moral rationalism is often presented as a view that cannot account for the intimate relation between moral behaviour on one hand and feelings, emotions, or desires on the other. Although there is no lack of references to the classic rationalists of the 18th century in the relevant discussions, the works of these writers are rarely ever examined detail. Yet, as the debate in Kant scholarship between “intellectualists” and “affectivists” impressively (...) shows, a more thorough analysis of what the classic rationalists actually have to say about moral motivation is suited to cast serious doubts on the idea that moral rationalism must crucially neglect the affective–conative side of human psychology. The aim of this paper is to analyse the conceptions of moral motivation that were embraced by Kant's rationalist predecessors—Clarke, Wolff, Burnet, Balguy, and Price—which have not attracted a similar amount of attention by specialists so far. The claim I will defend is that none of those early rationalists actually embraces the motivational thesis that is often taken to be characteristic of moral rationalism, a thesis I shall refer to as strong rationalism about (moral) motivation. (shrink)

Recent historical work on changing perceptions of the human body has been influenced by Michel Foucault’s contention that the self of western individualism was created by new regimes of disciplining the body. A different approach is taken here, one that focuses on how individual bodies came to be viewed as separate and inviolable, that is, as autonomous. The separateness and inviolability of bodies can be traced in the histories of bodily practices as different as portraiture and legal torture. After 1750, (...) regular public exhibitions, themselves a new feature of the social landscape, showed increasing numbers of portraits in London and Paris. The proliferation of individual likenesses encouraged the view that each person was an individual, that is, single, separate, distinctive and original. At the same time, the tide turned against judicially sanctioned torture and cruel punishment. Long-held notions of sacrificial punishment and truth through pain withered under the pressure of new experiences of the body that in turn facilitated the emergence of new conceptions of rights of individuals. (shrink)

Philosophy was at the core of the eighteenth century movement known as the Scottish Enlightenment. The movement included major figures, such as Francis Hutcheson, David Hume, Adam Smith, Thomas Reid and Adam Ferguson, and also many others who produced notable works, such as Gershom Carmichael, George Turnbull, George Campbell, James Beattie, Alexander Gerard, Henry Home (Lord Kames) and Dugald Stewart. I discuss some of the leading ideas of these thinkers, though paying less attention than I otherwise would to Hume, (...) Smith and Reid, who have separate Encyclopedia entries. Amongst the topics covered in this entry are aesthetics (particularly Hutcheson's), Moral philosophy (particularly Hutcheson's and Smith's), Turnbull's providential naturalism, Kames's doctrines on divine goodness and human freedom, Campbell's criticism of the Humean account of miracles, the philosophy of rhetoric, Ferguson's criticism of the idea of a state of nature, and finally the concept of conjectural history, a concept especially associated with Dugald Stewart. (shrink)

This collection reissues 17 titles that provide an excellent overview of 18th century philosophy - as well as the debates that surround the topic. Featuring works on Berkeley, Hume, Kant and Rousseau, among others, the collection examines a host of philosophical arguments by the leading thinkers of the time. It is an essential reference collection.

The 18th century in Europe is the ideal period to study the interaction of traditional beliefs and new ideas stemming from scientific observation and philosophical rationalization. The purpose of this paper is to examine the role played by Charles de Brosses and Antonio Niccolini in the process of transmission of knowledge coming through influential members of a European aristocracy that remained attached to traditional values. In fact, the rediscovery of the Classical heritage and its dissemination in print, albeit (...) an expensive enterprise, was not deemed by men such as Niccolini and de Brosses as incompatible with their traditional religious beliefs. The unpublished correspondence between these two men provides the evidence for this claim. The two men exchanged information about the continental nature of Australasia, about the latest mathematical discoveries, about the origin of languages and on oriental religions. At the same time, their religious and political convictions remained firmly based on the received notions about religion and society. (shrink)

The idea that science teaching in schools should prepare the ground for society's future technical and scientific progress has played an important role in shaping modern education. This idea, however, was not always present. In this article, I examine how this idea first emerged in educational thought. Early in the 17th century, Francis Bacon asserted that the study of nature should serve to improve living conditions for all members of society. Although influential, Bacon's idea was not easily assimilated by (...) educational thinkers who remained committed to the traditional aims of teaching about nature. Yet in the second half of the 18th century a change has occurred; educational thinkers started to embrace Baconian ideas and therefore argued that science teaching should be oriented towards generating future scientific progress. Analysing the work of 18th century French and British educational thinkers, this article links the emergence of this new view to developments in the understanding of natural philosophy and to a rising interest in it. It is argued, however, that in themselves, these developments could not adequately explain why Baconian ideas started to influence educational theory in the time in which they did. It is maintained that the incorporation of Baconian ideas into educational thought resulted from a fundamental theoretical shift in the understanding of the role of education itself. (shrink)

One may discuss the role played by mechanical science in the history of scientific ideas, particularly in physics, focusing on the significance of the relationship between physics and mathematics in describing mathematical laws in the context of a scientific theory. In the second Newtonian law of motion, space and time are crucial physical magnitudes in mechanics, but they are also mathematical magnitudes as involved in derivative operations. Above all, if we fail to acknowledge their mathematical meaning, we fail to comprehend (...) the whole Newtonian mechanical apparatus. For instance, let us think about velocity and acceleration. In this case, the approach to conceive and define foundational mechanical objects and their mathematical interpretations changes. Generally speaking, one could prioritize mathematical solutions for Lagrange’s equations, rather than the crucial role played by collisions and geometric motion in Lazare Carnot’s operative mechanics, or Faraday’s experimental science with respect to Ampère’s mechanical approach in the electric current domain, or physico-mathematical choices in Maxwell’s electromagnetic theory. In this paper, we will focus on the historical emergence of mechanical science from a physico-mathematical standpoint and emphasize significant similarities and/or differences in mathematical approaches by some key authors of the 18th century. Attention is paid to the role of mathematical interpretation for physical objects. (shrink)

The term "Mughal" comes from a mispronunciation of the word "Mongol," but the Mughals of India were mostly ethnic Turks not Mongolians. However, Barbur (1483-1530), the first Mughal emperor, could trace his blood line back to Chinggis Khan. The Muslims of Central Asia had good reason to hate the Mongols because they destroyed the Abbasid Caliphate when they sacked Baghdad in 1258. During the 300 years after the death of Chinggis, the Mongol Empire had split into four parts: the Golden (...) Horde of Russia (1242-1359), the Ilkhanate of Iran and Iraq (1256-1353), the Chinese Yuan Dynasty (1271-1368) ruled by Kublai Khan, and finally the Mughal Empire of India.. (shrink)

Medical semiotics in the 18th century was more than a premodern form of diagnosis. Its structure allowed for the combination of empirically proven rules of instruction with the theoretical knowledge of the new sciences, employing the relation between the sign and the signified.

The study focuses on the debates on self-love in early 18th - century British moral philosophy. It examines the intricate relations of these debates with questions concerning human nature and morality in five central authors : Anthony Ashley Cooper the 3rd Earl of Shaftesbury, Bernard Mandeville, Francis Hutcheson, Joseph Butler and Archibald Campbell. One of the central claims of this study is that a distinction between five different concepts of self-love is necessary to achieve a clear understanding of (...) the debates on self-love. Thus, egoistic self-love, self-love as love of praise, self-love as self-esteem, self-love as excessive pride and self-love as self-respect are distinguished. The role of these different concepts is analysed in the mentioned authors ’ theories of human nature and morality, and the relations between the concepts of self-love and other essential concepts of moral philosophy such as benevolence, pity and virtue are examined. This study highlights the importance of the widely discussed claim that self-love is the only motive for human agents and shows that the moral rehabilitation of self-love becomes an important issue for the period. Commentators generally agree on the importance of the notion of self-love for the period’s moral philosophy, yet little attention has been paid to the different concepts of self-love. Present-day philosophy’s tendency to equate self-love with egoism is too simplistic, and the insufficient recognition of the vagueness of the notion of self-love is shown to be an impediment to an appropriate reconstruction of important arguments in the debates on self-love. The framework suggested in this study thus enables a better comprehension of the different accounts of self-love in the selected authors ’ moral psychologies, and of their views of the moral value of self-love. This facilitates the shedding of light on central aspects of moral philosophy at the beginning of the 18th century. (shrink)

In a time of political, epistemic and aesthetic revolutions, early 18th-century Britain saw the emergence of a public discourse of common sense which had a lasting influence on cliched concepts of cultural identity. By retracing the compensatory impulses of common sense discourse and highlighting the role of literary texts in its formation and dissemination, this study challenges the received view of Augustan England as a mere Age of Reason.".

Leibniz’s work on language left a lasting impression on 18th-century philosophical thinking about language. His two major works that discussed natural language were both published in the 18th century and in these works Leibniz focused on the sound symbolism, phonology, and etymology of language, topics that played a major role for 18th-century philosophers of language. These topics belonged to what Leibniz considered the material aspects of language and were tied to the expressive powers of (...) language. Herder acknowledged Leibniz’s influence and developed these ideas in his account of language as a forceful expression of human feeling. However, Herder ignored the formal components of language. The philosopher who developed the synthesis of the material and the formal features of language was Wilhelm von Humboldt, who drew from 18th-century thinkers that saw natural language as a unity of force and form, for example Sulzer and Harris. Humboldt was especially influenced by his tutor, Johann Jakob Engel, whose lectures drew on Leibniz as well as works in the Leibniz-Wolff tradition. (shrink)

A key consideration in the selection of these eight titles was the scarcity of the original editions - most have never been reprinted and should therefore supplement existing library holdings of 17th and 18th century British thought. The only title published more recently, Luce's definitive biography of Berkeley, was selected because of its exceptional importance for modern scholarship - here it is included with a new introduction by David Berman.

An error that medicine has long shared is to attribute to a desire or an effect of the mother’s imagination during gestation, the deformities, growths or spots that a child bears at birth. The imagination would be capable of imprinting external modifications on a matter and would have an impact on the perceptions and sensory development of the fetus. Returning briefly to the genealogy and posterity of the topos, this article focuses on the successes and refutations of the Malebranchist paradigm (...) in the 18th century, through a corpus of medical popularization texts where the debates oppose the supporters of the imagination for whom emotion alters the organs of the fetus and the detractors of this thesis who only see it as prejudice. Mechanistic systems had in common that they avoided the soul to explain life. Although each era has its hermeneutic system of representations, and that medicine—closely dependent on the philosophical and moral conceptions of its time—is also a cultural production, it is nevertheless not uninteresting to question on the fortune of a motive and the scientific topicality of the question. What does the baby perceive in utero? Does he feel his mother’s pain? If so, what is the biological impact? To what extent can the maternal imagination and experience mark the child’s body? Informed by functional imaging technologies, recent research returns to the symbiotic link of mother-fetus interactions. Convergences appear between this 18th century and our 21st century. In no case did we want to contrast today’s scientists who are firmly in touch with reality and their predecessors who are prey to imagination. Science, whatever the era, always feeds on imagination. (shrink)

The 18th century witnessed the transformation of aesthetics into an independent philosophical discipline. In this period, two main traditions emerged, based on which we can categorize aesthetic theorists. The first of these is classical or rationalist aesthetics, and the other is empiricist or subjective aesthetics. Because classical/rational aesthetic theories were largely based on Cartesian metaphysics, they also inherited the difficulties faced by Cartesian metaphysics. For Descartes, senseperception is not a reliable mode of cognition and truth only comes out (...) of the ideas of pure understanding. Where Descartes' philosophy came to a dead end was that it could not convincingly explain how the concepts in our minds represent reality that is independent of us. This problem also manifested itself in the rationalist aesthetics. Similarly, the empiricist theory inherited the weaknesses of the empiricist epistemology. The main problem of empiricism was to overcome subjectivism and reach universal principles that make sense of the world surrounding us. To overcome the relativism of the empiricist epistemology, empiricist theoreticians claimed that there is an intuition, a common feeling shared by all human beings. However, this common feeling could not be proven empirically. Diderot created a new aesthetic theory that aimed to reconcile rationalist and empiricist aesthetics by redefining the term perception. This article discusses Diderot's innovative effort to create a new aesthetics free from the limits of rationalism and empiricism. (shrink)

Despite Robert Boyle’s enthusiasm as a leading chemist in the early years of the Royal Society, his experiments on animals raised acute moral and theological issues in regard to animal suffering. Many years after Boyle’s experiments in the scientific field of pneumatics, Joseph Wright of Derby painted a complex representation of Boyle’s early experiment called An Experiment on a Bird in an Air Pump. I use an art historical methodology to resituate Wright’s imagined painting of group performance as a microcosm (...) of 18th-century morality against the backdrop of Boyle’s profound eschatological beliefs and earlier discourse on animal ethics. (shrink)

This book contains the papers on the philosophy of Jesuits in Poland in the 16th to 18thcenturies. Most of them were previously published in foreign languages, in various revues both in Poland and abroad. The bibliography at the end of this book embraces the history of the philosophy of Jesuits in Poland and Lithuania in the 16th to 18th centuries. It mentions the books and papers published in the last 25 years. So, it constitutes a supplement to the article (...) Etat actuel des recherches sur Venseignement de la philosophie dans les colleges des Jesuites de Pologne du XVe au XVIIIe siecle first published in 1977. (shrink)

In the study the author focuses on various aspects of bookselling in the late 18th century. The author seeks to describe the book market environment and the booksellers’ community in Bratislava at that time. She therefore documents communication channels between booksellers in Bratislava and their colleagues in Germany (mainly in Leipzig, Halle, and Berlin).

Towards the middle of the 18th century, Pierre-Louis Moreau de Maupertuis proposed the “principle of least action” as a fundamental law of physics and as a proof of the existence of God. Samuel König and other contemporary authors criticized Maupertuis’ work. There ensued a fierce discussion concerning this subject, in which Leonhard Euler, the king Frédéric II of Prussia and Voltaire took part. This paper discusses that debate, emphasizing its extrascientific features and analyzing the interests that motivated the (...) actions of the people involved in that episode. Key words: Pierre-Louis Moreau de Maupertuis, François Marie Arouet Voltaire, Johann Samuel König, Frédéric II – king of Prussia, principle of least action, history of physics, scientific controversies. (shrink)

During the second half of the 18th-century Belgian historiography developed from the discipline of ?writing? history and collecting historical information towards the discipline of ?studying? history. The ?old? historian wrote a ?history? in which (by definition) as many data as possible concerning (the past of) a subject (a province, a city, a diocese, an institution) were gathered. The ?new? historian on the other hand wrote a ?dissertation?, the topic of which was not so much the past of a (...) certain entity (geographical or historical), but rather a historical and/or historiographical issue. This transformation of historiography concerned a lot of different aspects of this particular intellectual activity, including the position of the reader, who now was supposed to be interested in historical research as such. These shifts coincide and are partly determined by the ?invention? of a Belgian national history (the general history of the Austrian Netherlands), which gradually replaced the particular historiography of the old principalities (such as the country of Flanders and the duchy of Brabant). Henceforth Belgian historians did not have to write a multitude of histories anymore, they now all worked on one larger project, on just one history. Therefore their work consisted of mere contributions, they solved problems and allowed the Belgian history to be written, somewhere in the future. (shrink)

This article critically explores the history and nature of a hermeneutic assumption which frequently guided interpretations of Plotinus from the 18th century onwards, namely that Plotinus advanced a system of philosophy. It is argued that this assumption was introduced relatively late, in the 18th and 19th centuries, and that it was primarily made possible by Brucker’s methodology for the history of philosophy, dating from the 1740s, to which the concept of a ‘system of philosophy’ was essential. It (...) is observed that the concept is absent from Ficino’s commentary from the 15th century, and that it remained absent in interpretations produced between the 15th and 18th centuries. It is also argued that the assumption of a ‘system of philosophy’ in Plotinus is historically incorrect—we do not find this concept in Plotinus’ writings, and his own statements about method point in other directions. Eduard Zeller is typically regarded as the first to give a satisfying account of Plotinus’ philosophy as a whole. In this article, on the other hand, Zeller is seen as having finalised a tradition initiated in the 18th century. Very few Plotinus scholars have examined the interpretative development prior to Zeller. Schiavone and Bonetti , for instance, have given little attention to Brucker’s introduction of the concept of a ‘system of philosophy’. The present analysis, then, has value for an understanding of Plotinus’ Enneads. It also explains why “pre-Bruckerian” interpretations of Plotinus appear alien to the modern reader; the analysis may even serve to make some sense of the hermeneutics employed by Renaissance Platonists and commentators, who are often eclipsed from the tradition of Platonism. (shrink)

The book represents a historical overview of the way the topic of gesture and sign language has been treated in the 18th century French philosophy. The texts treated are grouped into several categories based on the view they present of deafness and gesture. While some of those texts obviously view deafness and sign language in negative terms, i.e. as deficiency, others present deafness essentially as difference, i.e. as a set of competences that might provide some insights into how (...) spoken language works. One of the arguments of the book is that these two views of deafness and sign language still represent two dominant paradigms present in the current debates on the issue. The aim of the book, therefore, is not only to provide a historical overview but to trace what might be called a "history of the present". (shrink)

Drawing on Rex Stem’s analysis of exempla, I explore Mercy Otis Warren and John Marshall’s narrations of the Society of the Cincinnati, and Washington’s place within it, to draw out the lessons they sought to impart. Beginning with an exploration of Cincinnatus’ exemplum in antiquity, its relationship to late 18th-century portrayals of Washington, and its invocation in the establishment of the Society of the Cincinnati, I also discuss the exemplum by a prominent critic of the Society of the (...) Cincinnati, Aedanus Burke. I then turn to Warren and Marshall’s accounts of the Cincinnati. I do so with a particular focus on how a single exemplary American – George Washington – is depicted in two different ways, exemplifying two different sets of moral teaching. I conclude by suggesting that Warren, Marshall, and Burke’s battle over the exemplum of Cincinnatus is a battle over the moral ordering of America’s future. (shrink)

Description of the project implementation “Manuscript Heritage of the Kyiv-Mohyla Academy: Monuments of the Educational Process of the 17th–18th Centuries”.

Political oeconomy in the 18th century operated in the absence of the conception of an autonomous social order articulated in the later concepts of `the economy' and `society'. Without a self-sustaining mechanism oriented to stability and endogenous economic growth, national prosperity and social order were assumed to depend upon the detailed interventions in economic life that are characteristic of mercantilism and the police of the poor. Smith's theory that autonomous economic growth underpinned a stable order of social interdependencies (...) based upon the division of labour allowed him to move beyond or modify these assumptions. It freed him from the ideas that constant interference in the relationship between agriculture and manufacturing was necessary in order to guarantee food security and that social order and national prosperity depended upon enforcing constraints upon the interests of wage earners. (shrink)

This contribution to the global history of ideas uses biographical profiles of 18th-century contemporaries to find what Salafist and Sufi Islam, Evangelical Protestant and Jansenist Catholic Christianity, and Hasidic Judaism have in common. Such figures include Muḥammad Ibn abd al-Waḥhab, Count Nikolaus Zinzendorf, Jonathan Edwards, John Wesley, Jean-Jacques Rousseau, and Israel Ba’al Shem Tov. The book is a unique and comprehensive study of the conflicted relationship between the “evangelical” movements in all three Abrahamic religions and the ideas of (...) the Enlightenment and Counter-Enlightenment. Centered on the 18th century, the book reaches back to the third century for precedents and context, and forward to the 21st for the legacy of these movements. This text appeals to students and researchers in many fields, including Philosophy and Religion, their histories, and World History, while also appealing to the interested lay reader. (shrink)

1. Introduction: 1.1 Difficulties of Approach; 1.2 Philosophical Background. 2. The Context of Early Modern Theories of the Passions: 2.1 Changing Vocabulary; 2.2 Taxonomies; 2.3 Philosophical Issues in Theories of the Emotions. SUPPLEMENTARY DOCUMENTS: Ancient, Medieval and Renaissance Theories of the Emotions; Descartes; Hobbes; Malebranche; Spinoza; Shaftsbury; Hutcheson; Hume.

Abstract It is argued that the scattered remarks on the fine arts made in Reid's Inquiry into the Human Mind (1764) present a conception of the relation between perception and the fine arts that is at once compatible with and different from Reid's mature theory of art in Of Taste (1785). This alternative account of art-relevant perception also points beyond the limits of a philosophy of art developed according to the traditional theory of taste dominant in 18th-century Scottish (...) aesthetic thought, and anticipates certain 20th-century theories. (shrink)

This article analyzes a type of experiment, very popular in 18th-century natural philosophy, which has apparently not led to insights into nature but which was aesthetically especially attractive. These experiments--"mimetic experiments"--allow us to trace a connection between aesthetic appreciation in science and in art contemporaneous with the science. I use this case as a problem for McAllister's theory of aesthetic induction according to which aesthetic standards in science tend to be associated with empirical success and propose an alternative (...) mechanism that is able to account for the natural philosophers' predilection for unsuccessful but beautiful experiments. (shrink)

During the mid-18th century, when electricity was coming into its own, natural philosophers began to entertain the possibility that electricity is the mysterious nerve force. Their attention was first drawn to several species of strongly electric fish, namely torpedoes, a type of African catfish, and a South American "eels." This was because their effects felt like those of discharging Leyden jars and could be transmitted along known conductors of electricity. Moreover, their actions could not be adequately explained by (...) popular mechanical theories. Many of the early documents supportive of the hypothesis of animal electricity were associated with the Dutch colonies in South America. This article presents and examines those documents, and shows how Dutch scientists on both sides of the Atlantic conducted experiments and communicated with each other in the 1750s and 1760s. It reveals the important roles played by inquisitive physicians and lovers of nature in South America, and by natural philosophers and collectors of exotic specimens in the Netherlands—learned men who began to make a credible case for animal electricity in some exciting places at a pivotal moment in time. (shrink)

This volume offers a significant overview of authors, works and characteristics of philosophy in Latin America in the 16th - 18th centuries, i.e. essentially "colonial scholasticism": this is actually a remarkable chapter in the history of Baroque or Modern scholasticism. This volume is a collection of studies on Latin American scholasticism originally presented at the Fourth International Conference of Medieval Philosophy at the Pontifícia Universidade Católica do Rio Grande do Sul (PUCRS), Porto Alegre, Brazil, November 12-14, 2012. These essays (...) provide a significant overview of authors, works and areas of interest associated to scholastic thought in the 16th-18th centuries, focusing particularly on Latin American or European-born authors whose philosophical and theological careers were significantly set in Latin American soil and, due to their education, reveal a profound acquaintance with European philosophical theories and problems. The reception and development of Medieval thought in Baroque scholasticism, the connections between European philosophy, mainly Iberian scholasticism, and philosophical-theological debates in the New World, and the revisiting by Latin American scholars of Medieval schools of thought and theoretical patterns taught in Europe, prompted by the encounter with several peoples living in the new continent and the search and justification for models of colonization, are some of the relevant issues discussed in here. The studies collected in this volume place colonial scholasticism in the history of ideas by letting authors and their writings speak for themselves. (shrink)