Archive for March, 2012
Monday, March 26th, 2012 | Comments Off
Peter Anstey writes…
According to ECCO there were one hundred books published in the eighteenth century with the term ‘experimental philosophy’ in their title. What is surprising about these books is that the majority of them are courses in or lectures on experimental philosophy: they are pedagogical works rather than works in natural philosophy per se.
One of the earliest of these works was Lectures of Experimental Philosophy by John Theophilus Desaguliers published in 1719. This work gives the principles of mechanics, hydrostatics and optics, explaining them with descriptions of experiments that had recently been used in these disciplines.
The work is written in the spirit of the experimental philosophy and before Desaguliers launches into his exposition of mechanics, the first discipline that he discusses, he provides the reader with a sketch of the ‘principles’ of natural philosophy. What is interesting is that much of this derives without acknowledgment from Robert Boyle’s Origin of Forms and Qualities (1666/7). Thus, Desaguliers tells us that:
- 1. That the Matter of Natural Bodies is the same; namely, a Substance extended, divisible, and impenetrable. (p. 7)
In Forms and Qualities Boyle says,
- The Matter of all Natural Bodies is the Same, namely a Substance extended and impenetrable. (Works of Robert Boyle, eds Hunter & Davis, 5: 333)
If one were to quibble that Desaguliers has left out the word ‘divisible’, we need only to turn to an earlier passage in Forms and Qualities where Boyle says:
- there is one catholic or universal matter common to all bodies, by which I mean a substance extended, divisible, and impenetrable. (Works, 5: 305)
That Desaguliers read this passage is evident from his third claim:
- 3. That Local Motion is the chief Principle amongst second Causes, and the chief Agent of all that happens in Nature. (p. 8)
Boyle says in the very next paragraph,
- that Local Motion seems to be indeed the Principl amongst Second Causes, and the Grand Agent of all that happens in Nature. (Works, 5: 306)
There are other borrowings from Forms and Qualities, but space prevents me from listing them here. Two points are worth noting, however. First, it is very interesting to see concrete evidence of the influence of Boyle’s Forms and Qualities in the latter years of the second decade of the eighteenth century. Until now there has been little recognition of the impact of this specific work by Boyle, though few would doubt his enormous impact on British experimental philosophy in general.
Second, the text that Desaguliers lifts from Boyle appears in the speculative part of Forms and Qualities: it is speculative natural philosophy and is supported in the ‘historical part’ of that work by experimental observations. There is no sense of this division in Desaguliers’ treatment of these ‘principles’, though he does bring some experimental evidence to bear against the Cartesian materia subtilis. After dismissing various other speculative theories, such as Aristotelianism, Desaguliers simply introduces Boyle’s speculative theory with the following words:
- That Philosophy therefore is the most reasonable, which teaches …
Monday, March 19th, 2012 | Comments Off
Kirsten Walsh writes…
Over the weekend, I participated in a conference on ‘Newton and his Reception’, at Ghent University. I presented a paper based on my idea that Newton is working with an ‘epistemic triad’. I had an excellent audience in Ghent, and received some very helpful feedback, but I’d like to hear what you think…
To begin, what is Newton’s ‘epistemic triad’?
In his published work, Newton often makes statements about his purported method in order to justify his scientific claims. In these methodological statements, he contrasts things that have strong epistemic credentials with things that lack those credentials. Consider, for example, these passages from his early papers on optics:
- For what I shall tell concerning them is not an Hypothesis but most rigid consequence, not conjectured by barely inferring ’tis thus because not otherwise or because it satisfies all Phænomena … but evinced by ye mediation of experiments concluding directly & wthout any suspicion of doubt. (6 February 1672)
- I shall not mingle conjectures with certainties… (6 February 1672)
- To determine by experiments these & such like Queries wch involve the propounded Theory seems the most proper & direct way to a conclusion. (3 April 1673)
What these passages tell us is that Newton is making a distinction between theories, which are certain and experimentally confirmed, hypotheses, which are uncertain and speculative, and queries, which are not certain, but provide the proper means to establish the certainty of theories. I call this three-way division Newton’s ‘epistemic triad’, and argue that this triad provides the framework for Newton’s methodology.
To support this argument, I defended the following three theses:
Endurance thesis. There are some general features of Newton’s methodology that don’t change. These are characterised by the framework of the epistemic triad.
Developmental thesis. There are some particular features of Newton’s methodology that change over time. These can be characterised as a development of the epistemic triad.
Contextual thesis. There are some particular features of Newton’s methodology that vary with respect to context (namely, mechanics versus optics). These can be characterised as an adaptation of the epistemic triad to particular contexts.
The developmental and contextual theses are not news to most Newton scholars. It is commonly accepted that Newton’s methodology changed in important ways over the course of his life, and that there are methodological differences between Principia and Opticks. The endurance thesis is more problematic, so I made a special effort to show that Newton’s use of hypotheses is more consistent than we think. I argued that:
- In Principia, Newton appears to be working with the same implicit definition of ‘hypothesis’ that he works with in his early optical papers; and
- Hypotheses perform similar methodological roles in all of Newton’s natural philosophical work.
I need to do some more work to properly explicate this methodological role. But, to state it very broadly, Newton temporarily assumes hypotheses, which act as ‘helping premises’ in his inferences from phenomena. The fact that a statement may appear in Newton’s writing as a hypothesis, and then reappear later in a query, rule of reasoning, or phenomenon, has convinced many Newton scholars that Newton is inconsistent in his use of hypotheses. Against this conviction, I argue that Newton applies the label ‘hypothesis’ to things that perform a particular function, rather than to a particular claim.
Monday, March 12th, 2012 | Comments Off
Alberto Vanzo writes…
By researching the history of early modern experimental philosophy, my fellow bloggers and I are attempting to provide an alternative to the standard narrative of early modern thought as a prolonged conflict between the empiricist school of Locke, Berkeley, and Hume and the rationalist school of Descartes, Spinoza, and Leibniz. Who was responsible for coining and popularizing that standard narrative?
Several scholars suggested that British Idealists in particular, played an important role in this process. I recently tested this suggestion by doing some research on Edward Caird, one of the main first-generation British Idealists.
Caird did not write any history of philosophy, but he provided extended accounts of early modern thought in his widely read Kant books. The quotes below are from the first volume of The Critical Philosophy of Immanuel Kant (1889).
Caird sees his own idealism as a completion of the philosophical revolution initiated by Kant. Kant’s Critical philosophy opened the doors to an “idealistic interpretation of the universe” (44) by synthesizing “the different tendencies of his time” and going “beyond their one-sidedness, and thereby lifted philosophical discussion to a new level” (44).
“How are we to describe” this “great change”, initiated by Kant? (46) “In general terms we may say that it was a change from division to reconciliation, from Individualism and Atomism to a renewed perception that the whole is prior to the parts, and that individual independence must rest on social unity” (46, see 70). Individualism is the guiding principle of the whole “history of [early] modern philosophy” (72).
“The history of modern thought begins with” Martin Luther’s “declaration of the spiritual independence of the individual, and the rejection of the principle of authority” (72). Along similar lines, modern science and “Bacon’s empiricism” placed a strong emphasis on individual, first-hand knowledge. Luther and Bacon attempted to go beyond mere subjectivity to achieve “the unity of thought with its object” (74). They failed, giving rise to the scepticism with which Descartes grappled at the beginning of the Meditations. Descartes overcame it by relying on God’s veracity. To Descartes, “our consciousness of God” is prior even to “our consciousness of ourselves” (76).
Malebranche and Spinoza developed Descartes’ theocentric approach to unify subject and object, but they failed and gave way to the individualist assumption that “we must see all things” not in God, but “in ourselves”, either “through the sensations which outward objects have produced in our minds, or through the ideas which spring directly out of our own consciousness, that we come to a knowledge of other things” (83). Locke’s and Hume’s empiricism explored the first alternative, Leibniz’s and Wolff’s rationalism the second. They all failed, leading “the progress of Individualism to its necessary consummation in Scepticism” (86). Only Kant managed to synthesize subject and object, mind and world by realizing that the latter is mind-dependent and placing “the idea of a self-determining subject” (85) at the centre of his philosophy. Thus ends Caird’s account of early modern thought.
How much of the standard narratives of early modern philosophy can we find in this account? The emphasis on the individualism of the Reformation may have struck a familiar chord. The account of Kant’s Critical philosophy as a synthesis of Lockean and Leibnizian ideas and an antidote to scepticism sounds familiar too. But these are precisely the elements of Caird’s account that are not distinctive of Idealist accounts of early modern thought, such as Schwegler‘s and Erdmann’s. Their distinctive traits are others, like the following:
- an emphasis on individualism as a distinctive feature of the entire early modern period,
- a theo-centric interpretation of Descartes, Malebranche and Spinoza (but not Leibniz) as members of a single school,
- the teleological reading of early modern thinkers as struggling to reach an adequate understanding of the unity of subject and object, mind and world — something that only Hegel would fully achieve.
Besides having these rather unfamiliar features, Idealist histories of early modern thought do not spell out the standard triumvirates. They sever the theocentric philosophies of Descartes, Malebranche, and Spinoza from Leibniz’s and Wolff’s philosophy. They read Berkeley as an idealist rather than an intermediate step in the progress from Locke to Hume. On the whole, then, Caird’s account of early modern thought is much less similar to standard histories of early modern philosophies than Tennemann’s earlier, Kant-inspired History of Philosophy. This leads me to doubt that British Idealism is key to understanding how the standard narrative of early modern thought came to the fore.
Monday, March 5th, 2012 | Comments Off
Juan Gomez writes…
As we have constantly argued for in this blog, experimental philosophy went beyond the boundaries of natural philosophy and was adopted in a number of other areas (ethics, aesthetics, theology, etc.) We have seen that this is particularly true in the case of Scotland (Turnbull, Hume, Fordyce, Reid, Hutcheson, Smith etc.), but we are yet to discuss the suitability of the experimental method of natural philosophy for enquiries into moral philosophy. In particular, we have not examined in any detail what those thinkers we have discussed would count as ‘experiments’ in formulating their moral theories. This is the topic of today’s post.
In a previous post I commented on Turnbull’s description of paintings as suitable samples or experiments for moral philosophy. But that discussion considered Turnbull’s Treatise on Ancient Painting instead of his main moral text, The Principles of Moral Philosophy. In the latter there is no explicit statement of what experiments for moral philosophy would look like, but we can get a picture of what they would amount to. Turnbull constantly writes statements where he tells us that the only method we should apply in all inquiries is one founded on experiment and observation:
- …we set about such an inquiry [moral] in the fair impartial way of experiment, and of reasoning from experiment alone…
…the whole of true natural philosophy is not, for that reason, no more than a system of facts discovered by experiment and observation; but it is a mixture of experiments, with reasonings from experiments: so in the same manner, in moral philosophy…
In fine, the only thing in enquiries into any part of nature, moral or corporeal, is not to admit any hypothesis as the real solution of appearances, till it is found really to take place in nature, either by immediate experiment, or by necessary reasonings from effects, that unavoidably lead to it as their sole cause, law, or principle.
It is only in the way of experiment, that either the science of the human mind, or of any material system can be acquired.
From these statements and the argument Turnbull develops in his book, it seems that he is using ‘experiment’ in a sense that is closer to the meaning of ‘experience’. This usage of the term is not surprising, since the French word ‘experience’ can mean both ‘experiment’ and ‘experience,’ and even in English and in Spanish the word can be used with both senses (the verb ‘experimentar’ in Spanish is used both to refer to ‘experience’ and to ‘experiment’). So it seems that ‘experiments’ in moral philosophy lose one of the connotations the term has in natural philosophy, namely the active, manipulation of nature. When Turnbull insists that in moral philosophy we can only reason by way of experiments, he is talking about observing and experiencing the way human beings behave, and founding our conclusions on such observations. So far we would have to say that there are no experiments per se in moral philosophy, but rather just experience and observation.
However, there is an aspect that does have some sort of parallel with experiments in natural philosophy. As I commented in a previous post, introspection is one of the aspects that the Scottish experimental moral philosophers used in their investigations, and this is the experimenting factor in their method. If we are to follow the methodology of experimental philosophy, then we must found all our theories on experience and observation, and completely disregard any sort of hypotheses and speculation. But when the subject of our inquiries is the human mind, our observations are limited. Yes, we can observe how other human beings behave, and that can give us some knowledge, but we cannot observe their minds. The only way anyone can observe the human mind and its operations is by looking into and experiencing their own mind, by introspection. By looking into our own minds we can construct an explanation of our constitution and behaviour based on such observations, and then we can observe others and compare experiences in order to enrich our moral theories. This is why Turnbull is constantly asking the reader not to take his word for the claims he makes, but rather experiment and look into their own minds to confirm such claims. He wasn’t the only one taking this stand: Thomas Reid also appeals to introspection and even Locke as early as Draft B of the Essay (1671) takes introspection to be a form of experiment.
So it seems that the term ‘experiment’ was tweaked for its application in moral philosophy. It is closer to what we mean by ‘experience,’ but it keeps an aspect of ‘experimenting’ that is limited to the each individual’s own mind. The question remains, however, as to whether we can actually count introspection as a proper experiment or not. The Scottish experimental moral philosophers certainly counted it just as they would count any experiment in natural philosophy.
Thursday, March 1st, 2012 | Comments Off
From the Zeta Books website:
The Journal of Early Modern Studies is seeking contributions for its second issue (Spring 2013). It will be a special issue, devoted to the theme:
Heuristic and Exploratory Experimentation in Early Modern Science
Editor: Dana Jalobeanu
The past decade has seen a renewed interest in multiple aspects of early modern experimentation: in the cognitive, psychological and social aspects of experiments, in their heuristic and exploratory value and in the complex inter-relations between experience, observation and experiment. Meanwhile, comparatively little has been done towards a more detailed, contextual and specific study of what might be described, a bit anachronistically, as the methodology of early modern experimentation, i.e. the ways in which philosophers, naturalists, promoters of mixed mathematics and artisans put experiments together and reflected on the capacity of experiments to extend, refine and test hypotheses, on the limits of experimental activity and on the heuristic power of experimentation. So far, the sustained interest in the role played by experiments in early modern science has usually centered on ‘evidence’- related problems. This line of investigation favored examination of the experimental results but neglected the “methodology” that brought about the results in the first place. It has also neglected the more creative and exploratory roles that experiments could and did play in the works of sixteenth and seventeenth century explorers of nature.
JEMS is an interdisciplinary, peer-reviewed journal of intellectual history, dedicated to the exploration of the interactions between philosophy, science and religion in Early Modern Europe. It is edited by the Research Centre “Foundations of Modern Thought”, University of Bucharest, and published and distributed by Zeta Books. For further information on JEMS, please visit http://www.zetabooks.com/journal-of-early-modern-studies.html.
We are seeking for articles no longer than 10,000 words, in English or French, with an abstract and key-words in English. Please send your contribution by the 1st of October 2012 to email@example.com.