The third volume of The History of Evil encompasses the early modern era from 1450–1700. This revolutionary period exhibited immense change in both secular knowledge and sacred understanding. It saw the fall of Constantinople and the rise of religious violence, the burning of witches and the drowning of Anabaptists, the ill treatment of indigenous peoples from Africa to the Americas, the reframing of formal authorities in religion, philosophy, and science, and it produced profound reflection on good and evil in the genius of Shakespeare, Milton, Bacon, Teresa of Avila, and the Cambridge Platonists.
This superb treatment of the history of evil during a formative period of the early modern era will appeal to those with interests in philosophy, theology, social and political history, and the history of ideas.
Table of Contents
Editors and contributors
1. Towards a History of Evil: Inquisition and Fear in the Medieval West
Teofilo F. Ruiz
4. Magic and the Sciences during an Age of Change
5. Niccolò Machiavelli
Cary J. Nederman and Guillaume Bogiaris
Jennifer Hockenbery Dragseth
7. John Calvin on Evil
8. Evil within and Evil without: Teresa of Avila Battles the Devil
Gerald J. Mast
10. Francis Bacon
11. Shakespeare and Evil
12. Hobbes and Evil
13. Descartes on Evil
15. Baruch Spinoza on Evil
16. Gottfried Wilhelm Leibniz
Marcy P. Lascano
17. Cambridge Platonism
18. Indigenous Peoples
Kenneth H. Lokensgard
19. Religious Authority and Power: Rituals of Conflict in Africa
Charles Taliaferro and Jil Evans
Daniel Robinson is Distinguished Professor Emeritus of Philosophy at Georgetown University, USA and a Fellow of the Faculty of Philosophy, Oxford University, UK.
Chad Meister is Professor of Philosophy and Theology at Bethel College, USA.
Charles Taliaferro is Professor of Philosophy at St Olaf College, USA.
This excellent collection provides a road map for those interested in studying the concept of evil in early modern culture. Evil for whom, one might ask? Evil according to what creed, and in what circumstance? Such questions animate the book’s principal aim, which is to show the period’s wide variety of perspectives on the subject, from the intensely theological to the profoundly secular, from the Devil to Thomas Hobbes. The volume is easy to recommend for its depth and vitality, and—too—because the editors allow room for the possibility that evil is not solely a historical phenomenon. Ryan Stark, Corban University, USA