Joseph Glanvill

Joseph Glanvill FRS (1636 - 4 Nuwamba 1680) marubucin Ingilishi ne, masanin falsafa, kuma limami. Ba shi da kansa masanin kimiyya, an kira shi "mafi ƙwarewa mai ba da izini ga virtuosi", ko kuma a wasu kalmomi babban mai farfaganda don kusantar masana falsafar halitta na Ingila na ƙarshen karni na 17.  A shekara ta 1661 ya yi hasashen cewa "Don tattaunawa a nesa da Indiya ta hanyar jigilar tausayi na iya zama na halitta ga lokutan gaba kamar yadda a gare mu wasiƙar wallafe-wallafen ce". 

 Rayuwa 
An haife shi a shekara ta 1636 a Plymouth,  ya girma a cikin gidan Puritan mai tsauri, kuma ya yi karatu a Jami'ar Oxford, inda ya kammala digiri na BA daga Kwalejin Exeter a shekara ta 1655, MA daga Kwaleji ta Lincoln a shekara ta 1685. 

Glanvill ya zama mai kula da Frome a shekara ta 1662, kuma ya kasance Fellow na Royal Society a shekara ta 1644. Ya kasance shugaban Ikilisiyar Abbey a Bath daga 1666 zuwa 1680, kuma prebendary na Worcester a shekara ta 1678.  Ya mutu daga zazzabi a ranar 4 ga Nuwamba 1680 a Bath.

 Ayyuka da ra'ayoyi 
Ya kasance mai tunani na Latitudinarian . "The Galileo Project". Galileo.rice.edu. Retrieved 2016-03-03. Latitudinarians gabaɗaya suna girmama Cambridge Platonists, kuma Glanvill yana da abokantaka da kuma rinjayar Henry More, jagora a wannan rukuni inda Glanvill ya kasance mai bi.Richard S. Westfall, Science and Religion in Seventeenth-Century England (1973), p. 18. Hanyar Glanvill ce ta neman "hanya ta tsakiya" a kan batutuwan falsafar zamani. Rubuce-rubucensa suna nuna imani iri-iri waɗanda zasu iya zama masu saɓani. Akwai tattaunawa game da tunanin Glanvill da hanyarsa a cikin Basil Willey's Seventeenth Century Background (1934).

 Daidaitawa da magana a bayyane 
Shi ne marubucin The Vanity of Dogmatizing (bugawa daga 1661), wanda ya kai farmaki ga scholasticism da Tsanantawa ta addini. Roƙo ne ga haƙuri da addini, Hanyar kimiyya, da 'yancin tunani. Har ila yau, ya ƙunshi wani labari wanda ya zama kayan waƙar Victorian ta Matthew Arnold The Scholar Gipsy . Richard S. Westfall, Science and Religion in Seventeenth-Century England (1973), p. 18.

Glanvill da farko ya kasance Cartesian, amma ya sauya asalinsa kaɗan, yana shiga cikin shakku kuma yana ba da shawarar gyare-gyare a cikin Scepsis Scientifica (1665), bita da faɗaɗa The Vanity of Dogmatizing . Ya fara ne da "Addis ga Royal Society"; Society ta amsa ta hanyar zabar shi a matsayin Fellow. Ya ci gaba da taka rawar mai magana da yawun irin iyakantaccen tsarin shakku, da kuma samar da ilimin da ya dace da kungiyar.[undefined] A matsayin wani ɓangare na shirinsa, ya yi jayayya game da yin amfani da harshe, ba tare da rikicewa ba game da ma'anoni da dogaro da kwatanci.[2] Ya kuma ba da shawara tare da Essay Concerning Preaching (1678) magana mai sauƙi, maimakon rashin fahimta, a cikin wa'azi, kamar yadda Robert South ya yi, tare da bugawa a wa'azin da ba na daidaitawa ba; ya san cewa kalmar "bayyane" tana ɗaukar babban abu.[1]￼

A cikin Essays on Several Important Subjects in Philosophy and Religion (1676) ya rubuta wani muhimmin rubutu The Agreement of Reason and Religion, wanda aka yi niyya aƙalla a wani ɓangare ga rashin daidaituwa. Dalili, a ra'ayin Glanvill, bai dace da kasancewa mai adawa ba.[undefined] A cikin Antifanatickal Religion and Free Philosophy, wani rubutun daga ƙarar, ya kai farmaki ga dukan al'adar haskakawa a cikin addini, ya koma ga William Perkins, kamar yadda aka kafa akan lalata dalili.[2] Wannan rubutun yana da taken Ci gaba da Sabon Atlantis, don haka ya haɗa da utopia na Francis Bacon. A cikin almara, Glanvill ya sanya "Young Academicians", suna tsaye ga Cambridge Platonists, a tsakiyar matsalolin ilimi da suka dace da rikice-rikicen addini da aka gani a Burtaniya. Sun jimre ta hanyar hada zamani da tunanin d ̄ a.[1] Glanvill ya yi tunanin, duk da haka, cewa ba za a iya cire duniya daga dalili kadai ba. Ko da allahntaka ba za a iya warware su ba daga ka'idojin farko kuma dole ne a bincika su da kwarewa. A sakamakon haka, Glanvill ya yi ƙoƙari ya bincika abubuwan da suka faru ta hanyar tambayoyi da nazarin wurin abubuwan da suka gabata.￼

 Abin da ya fi na halitta 
An kuma san shi da Saducismus Triumphatus (1681), fadada Blow a Modern Sadducism (1668), wanda Henry More ya buga bayan mutuwar Glanvill. Aikin ya yi tir da shakku game da wanzuwar da ikon allahntaka na maita kuma ya ƙunshi tarin al'adun gargajiya na ƙarni na goma sha bakwai game da mayu, gami da ɗaya daga cikin farkon bayanin kwalban mayu. Yusufu ya sanar da wanzuwar maita. Ya samo asali ne a matsayin tarin (tare da marubuta da yawa) daga Falsafa da ke shafar kasancewa da maita da maita (1666), wanda aka yi wa Robert Hunt, Mai Shari'a na Zaman Lafiya mai aiki daga shekarun 1650 game da mayu a Somerset (inda Glanvill ke zaune a Frome); sigar 1668 A Blow a Sadducism ta zamani ta inganta ra'ayin cewa hanyoyin shari'a kamar kotun Hunt da aka bayar ya kamata a ɗauka a matsayin isasshen gwaje-gwaje na shaida, saboda yin jayayya in ba haka ba haka ba don lalata al'umma a tushen shari'a ne. Mai ba da labarinsa Ferris Greenslet ya danganta sha'awar Glanvill a cikin batun ga wani biki na gida a watan Fabrairun 1665 a Ragley Hall, gidan Lady Anne Conway, inda wasu baƙi suka kasance More, Francis van Helmont, da Valentine Greatrakes. A cikin al'amarin Drummer na Tedworth, wani rahoto na aikin poltergeist daga 1662 zuwa 1663, More da Glanvill a zahiri sun riga sun yi rubutu game da shi a cikin 1663. Richard S. Westfall, Science and Religion in Seventeenth-Century England (1973), p. 18.

Saducismus Triumphatus ya yi tasiri sosai ga Cotton Mather's Wonders of the Invisible World (1693), wanda aka rubuta don tabbatar da gwajin maƙaryaci na Salem a cikin shekara mai zuwa. An kuma dauki shi a matsayin manufa lokacin da Francis Hutchinson ya kafa An Historical Essay Concerning Witchcraft (1718); littattafan biyu sun yi rahotanni da yawa daga Sweden, kuma Glanvill ya haɗa su a matsayin edita, wanda ya fuskanci tsoro game da maita bayan 1668. 

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