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Von allen Traditionen des Altertums war es unzweifelhaft die epikureische Tradition, die gegenüber den weitverbreiteten Traditionen des Platonismus und des Aristotelismus den brisantesten Charakter aufwies. Sie erwies sich auch dem Skeptizismus und dem Stoizismus gegenüber als die profanste. Trotz zunehmender Froschung verfügen wir noch nicht über eine vollständige und zufriedenstellende Karte jenes großen philosophischen und kulturellen Phänomens des modernen Epikuriesmus. Auffälligerweise hat sich die Aufmerksamkeit der Historiker auf diesem Forschungsgebiet als äußerst selektiv erwiesen: von den drei großen Einteilungen (Logik oder Kanonik, Physik und Ethik) hat allein die Physik - vor allem die Atmomistik - Beachtung gefunden. Die Auffassungen über Recht und Politik, mit ihren Verzweigungen im Bereich der Moral und der Anthropologie - vor allem die Konzeptionen zur historischen Entwicklung der Menschheit und der Religion - sind dagegen sehr viel weniger beleuchtet worden. Unter dem Titel Der Garten und die Moderne leisten namhafte Wissenschaftler - darunter C. Blackwell, G. Canziani, J.-C. Darmon, G. Gawlick, A. McKenna, A. Mothu, M. Mulsow, G. Paganini, J. Salem, C. Schmitz, W. Schröder, P. Springborg, S. Taussig, A. Thomson und E. Tortarolo - deutsch-, französisch- und englischsprachige Beiträge zu einer Schließung dieser Forschungslücke

This article challenges the idea that Hobbes presents a negative anthropology and shows, to the contrary, that there is a thick web of social relations in his state of nature and laws of nature. It considers the contradiction between human natural equality claimed by Hobbes, and female subjection that de facto characterizes most of his passages on gender relations. The key to this puzzle is found in comparison of the notions of conquest and consent, and of acquisition and institution, comparisons that establish a similarity between paternal authority and despotic dominion. A step towards the solution is provided by the hypothesis that the divide between "vainglorious" and "moderate" is gendered, with women more disposed to moderation than men. This can be explained by the idea that, "for society's sake," women in the state of nature appreciate more the advantages of long-term cooperation, even at the price of some subordination.

Hobbes surely spent the ten years (1641–1651) of greatest significance for his philosophical career on the Continent, in France, above all, in Paris. It was during this period that he published De cive; wrote the De motu, loco et tempore; produced a draft of the entire Leviathan as well as most of De corpore. His complicated relationship with Descartes has been studied closely, and Mersenne's role has become clearer. There remains however the task of more carefully delineating the contours of Hobbes's relations with the circles of "learned libertinism." The Libertinism which will be dealt with here was not only French, instead of English, but also "theoretical" and "intellectual" rather than practical, and nothing at all sexual, contrary to the common usage of that word in the current language. French Libertinism was a philosophical trend aimed at promoting a non-conformist approach to religion, history, morals, and even politics.

AbstractResearch made by Schuhmann and Bredekamp has pointed up the unsuspected links between Hobbes and one of the ancient traditions best loved by Renaissance philosophy: Hermeticism. Our goal will be to proceed further and to stress the Hermetic significance implicit in the formula "mortal God". If Asclepius can act as a source for the theme of the fabrication of gods, it does not fit in with the antithesis ("mortal god/immortal God") typical of the Leviathan. A proper source for this topic can rather be found in treatise X ("Clavis") of the Corpus Hermeticum, well known to Ficino and to Iustus Lipsius. We must also stress one capital difference: whereas in the Hermetic texts man's apotheosis passes through gnosis and the exercise of the intellect, reserved in practice for a few selected people, in Leviathan on the contrary it is the holder of sovereignty who acquires the features of the "mortal god". Divinisation passes through politics, with the delicate artificial process of "generating the state"; knowledge only provides the tools for the rational technique needed to elaborate sovereignty, through stipulating pacts and the convention of impersonation. The "artificial man" as a mortal God is the apotheosis of the common man who enters into the founding pact with his ordinary intellectual and motivational faculties.

Discusses Thomas Hobbes's innovative 17th-century assertion (Leviathan) that senses, experience, & reason are natural God-given talents, best applied to the interpretation of theological matters. Hobbes's goal is to investigate the chain of testimonials & readings that intervene between the original revelation & the ultimate receiver of the message. While modern analysts of Hobbes's work are divided into schools of secular vs religious interpretation, an examination of Hobbes's philosophical explanations of the dogma of the Trinity shows that he was neither an atheist, nor a pure Calvinist, nor a rigidly orthodox Protestant thinker. Investigated is the influence of Roman humanist Lorenzo Valla's philologically based arguments (Elegantiae) to draw on the original Latin meaning of the term "persona" as used by early philosopher (Anicius Manlius Severinus) Boethius. Hobbes suggested that the philosophical trends of the time, rather than the Scriptures, gave rise to the dogma of the Trinity (the Nicene Creed). J. Sadler

Intro -- Series Foreword -- Introduction -- References -- Contents -- Part I Women Philosophers and the Classical Inheritance -- 1 Moderata Fonte and Michel de Montaigne in the Renaissance Debate on Friendship and Marriage -- 1.1 The Absence of Female Friends: A Historiographical Premise -- 1.2 Female Friends Qua Wives: Leon Battista Alberti's Libri della famiglia -- 1.3 Female Friends and Wives: Moderata Fonte's Il Merito delle donne -- 1.4 Male Friends and Wives: Montaigne's De l'amitité -- 1.5 Final Remarks -- References -- 2 Gender and Equality between Women and Men in Tullia d'Aragona's Dialogue on the Infinity of Love -- 2.1 Reason and Gender -- 2.2 Love, Intercourse and Gender -- 2.3 Gender, Love, and Philosophy -- References -- 3 Plato and the Platonism of Anne Conway -- 3.1 Introduction -- 3.2 Conway on Goodness -- 3.3 The Horse -- 3.4 Echoes of Plato and Plotinus -- 3.5 Differences -- 3.6 The Philebus -- 3.7 Conclusion -- References -- Part II Women Philosophers and the New Philosophy of Nature -- 4 Letters on Natural Philosophy and New Science: Camilla Erculiani (Padua 1584) and Margherita Sarrocchi (Rome 1612) -- 4.1 Introduction -- 4.2 Camilla Erculiani Against the Gender Prejudice -- 4.3 Erculiani on Natural Philosophy -- 4.4 A Silenced Voice: Gender or Heresy? -- 4.5 Margherita Sarrocchi -- 4.6 Not a Virago -- 4.7 Sarrocchi and Galilei -- 4.8 Conclusions -- References -- 5 Margaret Cavendish and Robert Boyle on the Purpose, Method and Writing of Natural Philosophy -- 5.1 Introduction -- 5.2 Cavendish and Boyle in Context -- 5.3 The Purpose of Natural Philosophy -- 5.4 Methods of Natural Philosophy -- 5.5 Conclusion -- References -- 6 Margaret Cavendish: Science and Women's Power Through the Blazing World -- 6.1 Women, Science Fiction and Utopia -- 6.2 Margaret Cavendish's Nature and Science -- 6.2.1 The Blazing World.