The Dark Side Of The Enlightenment Wizards Alchemists And Spiritual Seekers In The Age Of Reason

Why spiritual and supernatural yearnings, even investigations into the occult, flourished in the era of rationalist philosophy. In The Dark Side of the Enlightenment, John V. Fleming shows how the impulses of the European Enlightenment—generally associated with great strides in the liberation of human thought from superstition and traditional religion—were challenged by tenacious religious ideas or channeled into the “darker” pursuits of the esoteric and the occult. His engaging topics include the stubborn survival of the miraculous, the Enlightenment roles of Rosicrucianism and Freemasonry, and the widespread pursuit of magic and alchemy. Though we tend not to associate what was once called alchemy with what we now call chemistry, Fleming shows that the difference is merely one of linguistic modernization. Alchemy was once the chemistry, of Arabic derivation, and its practitioners were among the principal scientists and physicians of their ages. No point is more important for understanding the strange and fascinating figures in this book than the prestige of alchemy among the learned men of the age. Fleming follows some of these complexities and contradictions of the “Age of Lights” into the biographies of two of its extraordinary offspring. The first is the controversial wizard known as Count Cagliostro, the “Egyptian” freemason, unconventional healer, and alchemist known most infamously for his ambiguous association with the Affair of the Diamond Necklace, which history has viewed as among the possible harbingers of the French Revolution and a major contributing factor in the growing unpopularity of Marie Antoinette. Fleming also reviews the career of Julie de Krüdener, the sentimental novelist, Pietist preacher, and political mystic who would later become notorious as a prophet. Impressively researched and wonderfully erudite, this rich narrative history sheds light on some lesser-known mental extravagances and beliefs of the Enlightenment era and brings to life some of the most extraordinary characters ever encountered either in history or fiction.

In her Epilogue entitled "What Is His Greatness?", Ola Elizabeth Winslow stated in the first serious modern biography of Jonathan Edwards: "In a word, it is the greatness of one who had a determining art of initiating and directing a popular movement of far-reaching consequence, and who in addition, laid the foundations for a new system of religious thought, also of far-reaching consequence." After two and a half centuries since Edwards's death, Winslow's statement is undoubtedly true, and perhaps, more so now than ever. The recovery of Edwards pioneered by Perry Miller, Ola Winslow, and Thomas Schafer, among others, has become what is often referred to as an "Edwards renaissance," and has been made even more popular among lay people by John Piper, Stephen Nichols, and the like. Since the free online access of The Works of Jonathan Edwards by Yale University, dozens of books, and articles, as well as numerous dissertations, each year are written to seek a facet of Edwards's "greatness," and thus as an exemplar of his continued "far-reaching consequence." Jonathan Edwards, more than any other pre-revolutionary colonial thinker, grappled with the promises and perils of the Enlightenment. Organized by John T. Lowe and Daniel N. Gullotta, Jonathan Edwards within the Enlightenment brings together a group of young and early career scholars to present their propping the life, times, and theology of one of America's greatest minds. Many of these subjects have been seldom explored by scholars while others offer new and exciting avenues into well covered territory. Some of these topics include Edwards' interaction with and involvement in slavery, colonialism, racism, as well as musings on gender, populism, violence, pain, and witchcraft.

Challenging the triumphalist narrative of Enlightenment secularism. According to most scholars, the Enlightenment was a rational awakening, a radical break from a past dominated by religion and superstition. But in Let There Be Enlightenment, Anton M. Matytsin, Dan Edelstein, and the contributors they have assembled deftly undermine this simplistic narrative. Emphasizing the ways in which religious beliefs and motivations shaped philosophical perspectives, essays in this book highlight figures and topics often overlooked in standard genealogies of the Enlightenment. The volume underscores the prominent role that religious discourses continued to play in major aspects of seventeenth- and eighteenth-century thought. The essays probe a wide range of subjects, from reformer Jan Amos Comenius’s quest for universal enlightenment to the changing meanings of the light metaphor, Quaker influences on Baruch Spinoza’s theology, and the unexpected persistence of Aristotle in the Enlightenment. Exploring the emergence of historical consciousness among Enlightenment thinkers while examining their repeated insistence on living in an enlightened age, the collection also investigates the origins and the long-term dynamics of the relationship between faith and reason. Providing an overview of the rich spectrum of eighteenth-century culture, the authors demonstrate that religion was central to Enlightenment thought. The term “enlightenment” itself had a deeply religious connotation. Rather than revisiting the celebrated breaks between the eighteenth century and the period that preceded it, Let There Be Enlightenment reveals the unacknowledged continuities that connect the Enlightenment to its various antecedents. Contributors: Philippe Buc, William J. Bulman, Jeffrey D. Burson, Charly Coleman, Dan Edelstein, Matthew T. Gaetano, Howard Hotson, Anton M. Matytsin, Darrin M. McMahon, James Schmidt, Céline Spector, Jo Van Cauter

Challenging the common assumption that the Enlightenment of the late seventeenth and the eighteenth centuries was an essentially secular, irreligious and atheistic movement, this book critiques this standard interpretation as based on a narrow view of Enlightenment sources. Building on the work of revisionist historians, this volume takes the argument squarely into the theological domain, whether Anglican, Dissenting, Lutheran or deistic, whilst also noting that the Enlightenment deeply affected Roman Catholic and Jewish theologies. It challenges the stereotype of 'Enlightenment rationalism', and the penultimate chapter brings out the biblical and ecclesial roots of the image of enlightenment and reclaims it for Christian faith.

A compendium celebrating the art of hell and its minions Pandemonium: The Illustrated History of Demonology presents—for the first time—Satan’s family tree, providing a history and analysis of his fellow fallen angels from Asmodeus to Ziminiar. Throughout the book, there are short entries on individual demons, but Pandemonium is more than just a visual encyclopedia. It also focuses on the influence of figures like Beelzebub, Azazel, Lilith, and Moloch on Western religion, literature, and art. Ranging from the earliest scriptural references to demons through the contemporary era, when the devils took on a subtler form, Pandemonium functions as a compendium of Lucifer’s subjects, from Dante’s The Divine Comedy to John Milton’s Paradise Lost, and all the points in between. Containing rarely seen illustrations of very old treatises on demonology, as well as more well-known works by the great masters of Western painting, this book celebrates the art of hell like never before.

Recent scholarly and popular attempts to define the Enlightenment, account for its diversity, and evaluate its historical significance suffer from a surprising lack of consensus at a time when the social and political challenges of today cry out for a more comprehensive and serviceable understanding of its importance. This book argues that regnant notions of the Enlightenment, the Radical Enlightenment, and the multitude of regional and religious enlightenments proposed by scholars all share an entangled intellectual genealogy rooted in a broader revolutionary "culture of enlightening" that took shape over the long-arc of intellectual history from the waning of the sixteenth-century Reformations to the dawn of the Atlantic Revolutionary era. Generated in competition for a changing readership and forged in dialog and conflict, dynamic and diverse notions of what it meant to be enlightened constituted a broader culture of enlightening from which the more familiar strains of the Enlightenment emerged, often ironically and accidentally, from originally religious impulses and theological questioning. By adapting, for the first time, methodological insights from the scholarship of historical entanglement (l'histoire croisée) to the study of the Enlightenment, this book provides a new interpretation of the European republic of letters from the late 1600s through the 1700s by focusing on the lived experience of the long-neglected Catholic theologian, historian, and contributor to Diderot's Encyclopédie, Abbé Claude Yvon. The ambivalent historical memory of Yvon, as well as the eclectic and global array of his sources and endeavors, Burson argues, can serve as a gauge for evaluating historical transformations in the surprisingly diverse ways in which eighteenth-century individuals spoke about enlightening human reason, religion, and society. Ultimately, Burson provocatively claims that even the most radical fruits of the Enlightenment can be understood as the unintended offspring of a revolution in theology and the cultural history of religious experience.

Haunted Europe offers the first comprehensive account of the British and Irish fascination with a Gothic vision of continental Europe, tracing its effect on British intellectual life from the birth of the Gothic novel, to the eve of Brexit, and the symbolic recalibration of the UK’s relationship to mainland Europe. By focusing on the development of the relationship between Britain and Ireland and continental Europe over more than two-hundred years, this collection marks an important departure from standard literary critical narratives, which have tended to focus on a narrow time-period and have missed continuities and discontinuities in our ongoing relationship with the mainland.

A new history which overturns the received wisdom that science displaced magic in Enlightenment Britain In early modern Britain, belief in prophecies, omens, ghosts, apparitions and fairies was commonplace. Among both educated and ordinary people the absolute existence of a spiritual world was taken for granted. Yet in the eighteenth century such certainties were swept away. Credit for this great change is usually given to science – and in particular to the scientists of the Royal Society. But is this justified? Michael Hunter argues that those pioneering the change in attitude were not scientists but freethinkers. While some scientists defended the reality of supernatural phenomena, these sceptical humanists drew on ancient authors to mount a critique both of orthodox religion and, by extension, of magic and other forms of superstition. Even if the religious heterodoxy of such men tarnished their reputation and postponed the general acceptance of anti-magical views, slowly change did come about. When it did, this owed less to the testing of magic than to the growth of confidence in a stable world in which magic no longer had a place.