CAMBRIDGE PLATONISTS, the name given to a school of theological and philosophi cal thinkers of the English Church who were connected with Cambridge University, and who exercised an important influence during the latter half of the 17th century. The most im portant members of this school were Benjamin Whichcote, John Smith, Ralph Cudworth, Henry More, Nathaniel Culverwel, John Worth ington and George Rust. Joseph Glanvil and John Norris were both Oxford men and much younger than the Cambridge thinkers, though representing the same general intellectual tend ency. Sir Thomas Browne, author of
In theology, the influence of these men was in favor of toleration and liberality view. They maintain that dogmatic uniformity is un attainable, and that the welfare of both church and state demands toleration and latitude of re ligious opinion. Hence they were frequently termed latitudinarians (q.v.). This position was the result of a faith in reason and a con viction that free inquiry and discussion could not be prejudicial to theological truth, and that rigid uniformity of doctrine is neither possible nor desirable. At the same time they distin guish between dogma and true religion. The former is external and necessarily changes from time to time. Religion is the spiritual life springing up in the soul, the union with the divine, which manifests itself through the moral life. The spiritual life is no mere subjective fancy, but is the true reality, more real and abiding than the world of sense and matter.
In philosophy, the Cambridge Platonists were idealists, emphasizing the reality of the ideal essences of things and the highest truth and reality that these possess, both in the intel lectual and moral sphere, as opposed to what is material and sensuous. Cudworth, who was
the most learned and, in many respects, the most important representative of the school, names his two chief works (The True Intel lectual System of the Universe,' and (The Eternal and Immutable Principles of Morality.' From these titles the general standpoint of the whole movement appears. Cudworth was ac quainted with the writings of Descartes and corresponded with him on philosophical sub jects, but the real inspiration of the school came from Plato and Neo-Platonists like Plotinus, Proclus, Hierocles, all of whom are abundantly quoted in uncritical fashion. Negatively, too, their thought and activity were influenced greatly by Hobbes (q.v.), who stands for materialism and for relativity and a naturalistic system of ethics. Indeed the work of Cudworth and Henry More, the two most prominent writers of the school, may be said to be explicit attempts to refute Hobbes. Cudworth's work is the more ponderous and learned, abounding in quotations drawn from many sources. In More we find a more mystical tendency, with perhaps deeper speculative insight.
Bibliography.—Tulloch, J., 'Rational Theol ogy and Christian Philosophy in England in the Seventeenth Century' (Vol. II, 2d.ed., 1874) ; Hallam, H. (Introduction to die Literature of Europe' ; Sidgwick, H. (An Outline History of Ethics' ; Erdmann, (History of Philosophy.' In addition, many of the writings of representa tives of the school are accessible in English form.