(By Mark Burden)
The major objective of the Cambridge Platonists Project is to produce an online ‘Cambridge Platonism Sourcebook’ which will provide reliable selections of texts by Henry More, Ralph Cudworth, John Smith, Benjamin Whichcote, and Anne Conway; the ‘Sourcebook’ is designed to supersede previous anthologies. Our edition of Cambridge Platonist texts will be the first to include a strict adherence to the orthography and punctuation of the seventeenth and eighteenth-century copy-texts, the inclusion of Latin, Greek, Hebrew, and Arabic characters, and the representation of printed marginalia, notes, and corrections. It will also make available a significant quantity of unfinished and manuscript writings; it will produce the first English translations of rare works in Latin in its reconstruction of their reception.
Initially, the Project’s guiding editorial principle was to select copytexts based on the first edition of a work, unless there were substantial additions or corrections to be found in a later edition. In practice, this principle is working reasonably well for texts by Henry More, most of which were published in his lifetime, usually under his editorial oversight. However, the situation for our other authors has proved more complicated. Whichcote’s writings were all printed posthumously, based on manuscripts of uncertain authorial integrity, and subjected to considerable editorial intervention and restructuring; the generally-accepted ‘best’ text is the 4-volume Works (Aberdeen, 1751), but we now know that this publication is an amalgam of two separate strands of Whichcote editorial practice, represented by the London editions of 1698 (the Select Sermons) and 1701-7 (the Select Discourses), which vary dramatically in structure and content. Cudworth’s True Intellectual System was published in his lifetime, but the status of early eighteenth-century editions, abridgments, and translations of the work have never been fully investigated. There are no recent studies of the relationship between the posthumously-printed edition of Cudworth’s Treatise of Eternal and Immutable Morality and the lost manuscript, meaning that the editorial principles and alterations made in preparation for publication have never been investigated. With the exception of a few brief pamphlets and the Treatise of Freewill, the remainder of Cudworth’s philosophical and theological writings have never been published; the relationship of the surviving manuscripts to Cudworth’s True Intellectual System, to his wider academic work as a Cambridge tutor, and to the exegetical work of Mede, More, Smith and others is very poorly understood. Smith’s Discourses were also subjected to considerable editorial rearrangement and condensation prior to their posthumous publication in 1660, while the original English text of Conway’s Principles has vanished, and we are reliant upon a later Latin text which was then translated back into English for what was initially a fairly small domestic market.