{"id":4086,"date":"2016-06-01T18:38:02","date_gmt":"2016-06-01T06:38:02","guid":{"rendered":"https:\/\/blogs.otago.ac.nz\/emxphi\/?p=4086"},"modified":"2016-05-25T04:27:58","modified_gmt":"2016-05-24T16:27:58","slug":"a-response-to-ansteys-experimental-philosophy-before-the-restoration","status":"publish","type":"post","link":"https:\/\/blogs.otago.ac.nz\/emxphi\/a-response-to-ansteys-experimental-philosophy-before-the-restoration\/","title":{"rendered":"A response to Anstey’s ‘Experimental Philosophy before the Restoration’"},"content":{"rendered":"

A guest post by Mordechai Feingold.<\/a><\/strong><\/p>\n

Mordechai Feingold writes …<\/em><\/strong><\/p>\n

I thank Peter Anstey<\/a> for drawing attention to my \u2018\u201cExperimental Philosophy\u201d: Invention and Rebirth of a Seventeenth-Century Concept\u2019, and for giving me the opportunity to correct certain misunderstandings of my argument.<\/p>\n

Anstey begins: \u2018Feingold has done us a real service by trawling through the Hartlib Papers and uncovering every use of the term \u201cexperimental philosophy\u201d in them.\u2019 The unsuspecting reader of the blog may conclude that the paper is devoted in its entirety to such minute study; in fact, only a third is given over to the Hartlib papers. More serious, however, is Anstey\u2019s insinuation that on the basis of such a survey I conclude: \u2018there was no such thing as experimental philosophy before 1660\u2019. I make no such claim. As both the title and the content of my article make abundantly clear, I argue explicitly that it was the concept of \u2018experimental philosophy\u2019, not the practices that would be identified later under such term, that was absent before the Restoration.<\/p>\n

Anstey pivots to my claim that when John Aubrey, John Wallis, and Anthony Wood described, two decades and more after the events, the activities carried out at Oxford during the 1650s, they anachronistically projected the term \u2018experimental philosophy\u2019 onto such activities\u2014thereby leading historians to assume that the term had been in use already back then. Anstey disagrees. \u2018As early as 1659 in his Seraphic Love<\/em>\u2019, he writes, \u2018Boyle had been described by the anonymous author … of the Advertisement to the \u2018Philosophicall Readers\u2019 as a lover of \u2018Experimentall Philosophy\u2019. I was aware of this reference. However, since the first edition of Seraphic Love<\/em> was published in late September 1659, and since it is not at all clear whether the anonymous second advertisement was actually included in the initial printing of the book, I considered the following statement sufficient to denote Boyle\u2019s centrality to the revamping of the concept: \u2018By early 1660 Boyle added \u201cexperimental philosophy\u201d to his rhetorical repertoire, thereby becoming intimately involved in refitting the meaning of the phrase\u2019. I documented the statement by citing the very expressions from New Experiments Physico-Mechanical, Touching the Air<\/em> that Anstey cites against my interpretation. In particular, Anstey claims, the context in which Boyle referred to John Wilkins as the \u2018Great and Learned Promoter of Experimental Philosophy\u2019 is \u2018entirely experimental\u2019\u2014thereby implying that I denied the existence of experimental activity before 1660. Anstey further contends that \u2018Boyle could hardly have been anachronistic here, for this was written before 1660 about the very recent past, and yet his comments square almost exactly with those of Wallis, Aubrey and Wood\u2019. I don\u2019t see the problem here. The reference to Wilkins was obviously added to the discussion of the twentieth experiment when Boyle prepared the manuscript for press in early 1660. Thus, the inclusion of the term coheres perfectly with the other references to \u2018experimental philosophy\u2019 in the book.<\/p>\n

Ultimately, whether Boyle started using the term in late 1659 or in early 1660 is of no great matter. What is important, and this is the point I insist on, is that Boyle and other members of the Royal Society\u2014with the notable exception of William Petty whom I discuss at some length in my article\u2014had previously used terms other than \u2018experimental philosophy\u2019 to describe their scientific activities. And in view of my pronounced aim to probe the changing fortunes of a concept, I\u2019m puzzled by Anstey\u2019s characterization of my undertaking as a denial of the historical relations furnished by Aubrey, Wallis, Wood, and Boyle concerning the existence of a flourishing experimental activity at Oxford during the 1650s. My intent was to show why it was only around 1660 that Boyle and his Royal Society colleagues decide to appropriate the term \u2018experimental philosophy\u2019 to describe their activities, thereby imbuing it with a fixed conceptual and polemical meaning. Given Anstey\u2019s divergent understanding of the meaning and fortunes of \u2018experimental philosophy\u2019, it is understandable why he is reluctant to accept my argument or my periodization. This divergence notwithstanding, however, ultimately Anstey and I share much more in common than we disagree.<\/p>\n","protected":false},"excerpt":{"rendered":"

A guest post by Mordechai Feingold. Mordechai Feingold writes … I thank Peter Anstey for drawing attention to my \u2018\u201cExperimental Philosophy\u201d: Invention and Rebirth of a Seventeenth-Century Concept\u2019, and for giving me the opportunity to correct certain misunderstandings of my […]<\/p>\n","protected":false},"author":56,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[113],"tags":[16451,368,350,16449,16452],"class_list":["post-4086","post","type-post","status-publish","format-standard","hentry","category-ideas","tag-aubrey","tag-boyle","tag-royal-society","tag-wallis","tag-wood"],"_links":{"self":[{"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/posts\/4086","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/users\/56"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/comments?post=4086"}],"version-history":[{"count":0,"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/posts\/4086\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/media?parent=4086"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/categories?post=4086"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.otago.ac.nz\/emxphi\/wp-json\/wp\/v2\/tags?post=4086"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}