Tabula Rasa and Human Nature

It is widely believed that the philosophical concept of 'tabula rasa' originates with Locke's Essay Concerning Human Understanding and refers to a state in which a child is as formless as a blank slate. Given that both these beliefs are entirely false, this article will examine why they have endured from the eighteenth century to the present. Attending to the history of philosophy, psychology, psychiatry and feminist scholarship it will be shown how the image of the tabula rasa has been used to signify an originary state of formlessness, against which discourses on the true nature of the human being can differentiate their position. The tabula rasa has operated less as a substantive position than as a whipping post. However, it will be noted that innovations in psychological theory over the past decade have begun to undermine such narratives by rendering unintelligible the idea of an 'originary' state of human nature

The testimony of the spirit, the decline of Calvinism, and the origins of restoration rational religion

The mid-seventeenth century turn to moralism in English Protestant theology – exemplified here by ‘Ignorance’ in Bunyan’s Pilgrim’s Progress – involved a clear rejection of the Calvinistic doctrine of the ‘internal testimony’ of scripture. The upshot was the emergence of a religious impulse that emphasised the salience of a ‘rational account’ of scripture’s credibility. The shift is conventionally traced through Richard Hooker, William Chillingworth, and the Cambridge Platonists. Hooker was, however, more Calvinist and Chillingworth more Laudian than has been recognised. The Cambridge Platonists and their ‘latitudinarian’ successors emerged from and were shaped by puritan culture

The Legacy of a ‘Living Library’: On the Reception of John Smith

John Smith was among the first of the Cambridge Platonists. He was therefore in a position to influence not only his contemporaries but all those who followed after him well into the twentieth century and beyond. Well established lines of influence both to and from Whichcote, Cudworth, and More are explored first before moving on to less well-known connections to Bishop Simon Patrick and mathematician Isaac Barrow. Smith’s continued significance for eighteenth century theology is demonstrated through discussion of his inspiration of the doctrines of spiritual sensation developed by Jonathan Edwards and John Wesley. Special notice is also given to Smith’s authority as an interpreter of Biblical prophecy through the eighteenth and nineteenth centuries. The chapter concludes with looks at Smith’s influence on Samuel Taylor Coleridge, Ralph Waldo Emerson, William Ralph Inge, Rufus Jones, Pierre Hadot, and others. This chapter, offers a broad, but highly selective, overview of the reception and influence of Smith’s life and work. It is intended, however, as a call for future research more than as an authoritative presentation of Smith’s legacy. For, if the Cambridge Platonists have been underappreciated until recently, none of them have been unjustly ignored as consistently as Smith

The Cambridge Platonists being selections from the writings of Benjamin Whichcote, John Smith and Nathanael Culverwel /

Introduction -- The glorious evidence and power of divine truth ; The venerable nature, and transcendant benefit of Christian religion ; The work of reason ; Moral and religious aphorisms / Benjamin Whichcote -- A discourse concerning the true way or method of attaining to divine knowledge ; A discourse demonstrating the immortality of the soul ; A discourse concerning the existence and nature of God ; The excellency and nobleness of true religion / John Smith -- A discourse of the light of nature / Nathanael Culverwel.Mode of access: Internet