An Interdisciplinary Master class on the Nature and Status of Principles in Western Thought
15–18 March 2016
Eligibility: Graduate students and post-doctoral researchers
Maximum attendance: 15 (selected by application)
Organisers: Dr Dana Jalobeanu (Director, IRH-UB) and Prof Peter Anstey (Sydney University)
Invited speakers: Dr Vincenzo de Risi (Max Planck Institute, Berlin) and Dr Aza Goudriaan (Vrije Universiteit, Amsterdam)
The purpose of this interdisciplinary master class is to examine the nature and status of principles across a variety of disciplinary domains and a variety of historical periods. The concept of principles is almost ubiquitous in Western thought: it is used in philosophy, natural philosophy, ethics, art, mathematics, politics and theology. One only needs to cite some of the canonical works of early modern philosophy, natural philosophy or art to appreciate the centrality of the notion: for example, Descartes’ Principia philosophiae (1644), Newton’s Principia (1687) and Taylor’s New Principles of Linear Perspective (1719). Yet to date there are few if any systematic treatments of the subject. This master class will address the following questions in relation to classical, Hellenistic, Renaissance and early modern thought:
- Which disciplines appealed to principles?
- What sorts of principles did they deploy?
- How does one get epistemic access to these principles?
- And what roles did principles play in the period and discipline under scrutiny?
- How does the use of principles vary across disciplines and across historical periods?
- Is the principles concept stable or subject to change?
- Is there a typology of principles?
- What is the relation between principles, axioms, hypotheses and laws?
The master class will include lectures, reading groups and seminars, as well as more informal activities (tutorials, and discussions). The master class will be set within the interdisciplinary environment of the Institute of Research in the Humanities, University of Bucharest. It aims to bring together up to fifteen post-docs and postgraduate students from different fields and willing to spend four days working together within the premises of the Institute, and under the supervision of experts in the field. The master class will also benefit from logistical support of CELFIS (Center for the Logic, History and Philosophy of Science), Faculty of Philosophy. Each student attending the master class will have the opportunity to give a twenty-minute presentation on the final day. Student contributions are voluntary.
How to apply
In order to apply for the master class send a CV (maximum 2 pages) and a short letter of intention to Dr Mihnea Dobre (email@example.com) by 30 January 2016. The final list of participants will be announced on the website of the institute by 5 February 2016.
There is no registration fee.
Juan Gomez writes…
As readers of this blog know, I have been exploring the application of the ESD framework for interpreting the history of philosophy and science in early modern Spain. Throughout the past 18 months or so I have been sharing my research and thought on the experimental/speculative divide in Spain, the application of the experimental method in medicine and natural philosophy by the Novatores, and the attacks on the “new philosophy” by Spanish scholastic thinkers. It is time to take stock on the ESD in early modern Spain, and I want to begin by focusing on one particular issue in this post.
One of the purported advantages of applying the ESD framework is that, unlike the terms “rationalist” and “empiricist,” the terms “experimental” and “speculative” were in fact the terms used by early modern philosophers. However, as is evident in a number of my posts, it seems that in early modern Spain the rationalist/empiricist distinction is used by the players in the debate. Could this perhaps mean that the ESD framework is not that appropriate for the Spanish context? I don’t believe this is the case. Let’s start by examining the use of the empiric/rationalist distinction I have referred to in previous posts.
Almost all of the figures involved in the intellectual debates in early modern Spain were either within or had some connection to the medical context. It is in this context where we see the terms “empirico” (empiric) and “racional” (rational) in use. The terms appear opposed to each other, where the empiric doctors are those that focus on experience and observation and the rational doctors those who follow the teachings of Galen and Aristotle. This being the case, we could perhaps claim that the ESD has no clear advantage over the RED framework. In fact, we could even think that the RED is better, since the figures involved in the debate were using “empirico” and “racional.”
It is important here to remember that the frameworks have two dimensions: a historical and a historiographic one. In the Spanish case, the presumed advantage of the RED would hold at the historical level, but it is yet to be seen if this carries over to the historiographical level.
However, even at the historical level the RED framework’s advantage is doubtful. As we have explained, there is a very important difference between the two frameworks: while the ESD highlights a methodological distinction, the RED highlights an epistemic one. As we examined in my last post, while Boix uses “empirico” and “racional”, he uses those terms to refer to a methodological distinction, not an epistemic one. So the use of the terms by Boix does not line up with the way they appear within the RED framework.
In fact, the fact that the way Boix uses the terms differs from the RED way actually points to the advantages of the ESD at the historiographical level. Even if the figures within the debate were not using “experimental” and “speculative”, the fact that the ESD focuses on a methodological distinction makes it a more appropriate framework for our interpretation of the period.
There is another consideration that can shed light on our present discussion. As I mentioned earlier, the empiric/rational distinction is rooted in the medical context. In other contexts, as in astrology and natural philosophy, the debate is not phrased in those terms. The Novatores, guided by the work of Benito Feijoo, phrase the methodological distinction in terms of the systemic/experimental divide, where “the former explain nature according to some system; the latter discover it through the way of experience.”
So it seems that, in spite of the empiric/rationalist distinction that appears within the medical context in early modern Spain, the ESD is still a more appropriate framework for our interpretation of the intellectual development in the Iberian Peninsula. This being said, there is still a lot of work to do in order to give a fuller account of the use of “empiric” and “rational” by early modern Spanish figures and their relation to the experimental/speculative divide.