The human sciences—including psychology, anthropology, and social theory—are widely held to have been born during the eighteenth century. This first full-length, English-language study of the Enlightenment sciences of humans explores the sources, context, and effects of this major intellectual development. The book argues that the most fundamental inspiration for the Enlightenment was the scientific revolution of the seventeenth century. Natural philosophers from Copernicus to Newton had created a magisterial science of nature based on the realization that the physical world operated (...) according to orderly, discoverable laws. Eighteenth-century thinkers sought to cap this achievement with a science of _human_ nature. Belief in the existence of laws governing human will and emotion; social change; and politics, economics, and medicine suffused the writings of such disparate figures as Hume, Kant, and Adam Smith and formed the basis of the new sciences. A work of remarkable cross-disciplinary scholarship, this volume illuminates the origins of the human sciences and offers a new view of the Enlightenment that highlights the period's subtle social theory, awareness of ambiguity, and sympathy for historical and cultural difference. (shrink)

The Companion focusses on the international intellectual movement of the Enlightenment, and the individuals who shaped it. A number of substantial essays survey the main topics of dictionaries, encyclopedias, art, music and theatre, while central philosophical concepts such as human nature are also examined. Specialized topics receive short definitions and there are several hundred biographies. Chronology. 100 halftones. Bibliographies. Index.

This paper addresses the question of whether animals have souls and the ability to experience God after death within the limitations of their nature. Plausible explanations for the natural origin of life and for the development of subsequent complexity are increasingly being advanced by molecular biologists. Christian tradition and scholasticism teach that the human body is animated by the soul which is the agent of vital activities. This teaching is incompatible with the claim for a natural origin for life. At (...) some stage in the evolution of chordates and cephalopods a sense of self-awareness and an ability to distinguish between pleasure and the absence of pleasure would have arisen permitting the potential for ensoulment. The premise that evolution was gradual but ensoulment was discontinuous predicates the irrational conclusion that for one generation the parents were animals without souls and their children humans, made in the image of God, and with souls. Biological gradualism is incompatible with a sudden ensoulment dichotomy both in the evolutionary history of humans and for a maturing foetus, human or animal. Gradualism must apply to both body and soul. A Christian interpretation of physicalism, however, provides an alternative to dualism and resolves the paradoxes and difficulties relating to animals. (shrink)

In the April number of the Quarterly Mr. Pearson discussed seversal passages of the Rhesus. On two of these I wish to offer a few observations.