Experiment versus mechanical philosophy in the work of Robert Boyle: a reply to Anstey and Pyle

We can distinguish ‘mechanical’ in the strict sense of the mechanical philosophers from ‘mechanical’ in the common sense. My claim is that Boyle's experimental science owed nothing to, and offered no support for, the mechanical philosophy in the strict sense. The attempts by my critics to undermine my case involve their interpreting ‘mechanical’ in something like the common sense. I certainly accept that Boyle's experimental science was productively informed by mechanical analogies, where ‘mechanical’ is interpreted in a common sense. But this leaves my original claim untouched and, in the main, unchallenged.     

Boyle on science and the mechanical philosophy: a reply to Chalmers

Robert Boyle thought that his scientific achievements in pneumatics and chemistry depended on, and thus provided support for, his mechanical philosophy. In a recent article in this journal, Alan Chalmers has challenged this view. This paper consists of a reply to Chalmers on two fronts. First it tries to specify precisely what ‘the mechanical philosophy’ meant for Boyle. Then it goes on to defend, against Chalmers, the view that Boyle's science does support his natural philosophy.     

Viewing past science from the point of view of present science,thereby illuminating both: Philosophy versus experiment in the work of Robert Boyle

The seventeenth century witnessed the replacement of an Aristotelian worldview by a mechanical one. It also witnessed the beginnings of significant experimental enquiry. Alerted by the fact that the methods involved in the latter, but not in the former, resemble those employed in later science, I argue the historical case that the emergence of the mechanical worldview and the emergence of science were not closely related and that it was the latter that was to develop into science as we have come to know it. The details are explored in the context of the philosophical and experimental work of Robert Boyle and the relationship between them.     

The rise of cryptographic metaphors in Boyle and their use for the mechanical philosophy

This paper tracks the development of Boyle's conception of the natural world in terms of the popular “book of nature” trope. Boyle initially spoke of the creatures and phenomena of nature in a spiritual and moral register, as emblems of divine purpose, but gradually shifted from this ideographic view to an alphabetical account, which at times became posed in explicitly cryptographic terms. I explain this transition toward cryptographic metaphors in terms of Boyle's social and intellectual milieu and their concordance with the reductive and conjectural character of the mechanical philosophical program.     

Robert Boyle and the heuristic value of mechanism

This paper argues that, contrary to the claims of Alan Chalmers, Boyle understood his experimental work to be intimately related to his mechanical philosophy. Its central claim is that the mechanical philosophy has a heuristic structure that motivates and gives direction to Boyle's experimental programme. Boyle was able to delimit the scope of possible explanations of any phenomenon by positing both that all qualities are ultimately reducible to a select group of mechanical qualities and that all explanations of natural phenomena are to be in terms of the operations of machines and are to appeal only to qualities that are already familiar. This is illustrated by his investigations into the Torricellian experiment. Boyle's explanation of the elevation of the mercurial cylinder by appeal to the spring of the air was an intermediate mechanical explanation. Boyle was convinced that the spring of the air was ultimately reducible to the mechanical qualities. This in turn had implications for his research into the cause of respiration. In a move that was both parsimonious and consistent with the broad requirements of the mechanical philosophy, Boyle was able to solve the problem of the cause of the inflow of air into the lungs by appeal to his research in pneumatics. This application of a mechanical explanation in pneumatics to physiology is just what one would expect if the mechanical philosophy was as universal as Boyle claimed it to be. Therefore, far from Boyle's experiments having a life of their own, they were clearly directed by and understood in terms of the mechanical philosophy.     

How not to integrate the history and philosophy of science: a reply to Chalmers

Alan Chalmers uses Robert Boyle’s mechanical philosophy as an example of the irrelevance of ‘philosophy’ to ‘science’ and criticizes my 2006 book Atoms and alchemy for overemphasizing Boyle’s successes. The present paper responds as follows: first, it argues that Chalmers employs an overly simplistic methodology insensitive to the distinction between historical and philosophical claims; second, it shows that the central theses of Atoms and alchemy are untouched by Chalmers’s criticisms; and third, it uses Boyle’s analysis of subordinate causes and his debate with Henry More in the 1670s to demonstrate the inadequacy of Chalmers’s construal of the mechanical philosophy.     

The notion of nature in chemistry

If nature is by definition the object of the natural sciences, then the dichotomy ‘natural’ versus ‘chemical’, held by both chemists and nonchemists, suggests an idiosyncrasy of chemistry. The first part of the paper presents a selective historical analysis of the main notions of nature in chemistry, as developed in early Christian views of chemical crafts, alchemy, iatrochemistry, mechanical philosophy, organic chemistry, and contemporary drug research. I argue that the dichotomy as well as quasi-moral judgments of chemistry have been based on static and teleological notions of nature throughout history and that chemists, unlike physicists, have neglected the dynamic notion of nature. The second part provides a philosophical criticism of the former notions and argues for the latter as well as for an explicit discourse about values in chemistry.     

The roots of the silver tree: Boyle,alchemy, and teleology

Though Robert Boyle called final causes one of the most important subjects for a natural philosopher to study, his own treatise on the subject, the Disquisition about Final Causes, has received comparatively little scholarly attention. In this paper, I explicate Boyle's complex argument against the use of teleological explanations for inanimate bodies, such as metals. The central object of this argument is a mysterious allusion to a silver plant. I claim that the silver plant is best understood as a reference to alchemical product: the Arbor Dianae, an offshoot of George Starkey's recipe for the Philosophers' Stone. Then, I show how the context of alchemy not only clarifies Boyle's argument but also places it within a wider dialectic about matter and teleology. I then contrast the parallel arguments of Boyle and John Ray on the question of whether metals have divine purposes and show that the difference is explained by Boyle's belief in the transmutation of metals.     

Kant and the nature of matter: Mechanics,chemistry, and the life sciences

Kant believed that the ultimate processes that regulate the behavior of material bodies can be characterized exclusively in terms of mechanics. In 1790, turning his attention to the life sciences, he raised a potential problem for his mechanically-based account, namely that many of the operations described in the life sciences seemed to operate teleologically. He argued that the life sciences do indeed require us to think in teleological terms, but that this is a fact about us, not about the processes themselves. Nevertheless, even were we to concede his account of the life sciences, this would not secure the credentials of mechanics as a general theory of matter. Hardly any material properties studied in the second half of the eighteenth century were, or could have been, conceived in mechanical terms. Kant's concern with teleology is tangential to the problems facing a general matter theory grounded in mechanics, for the most pressing issues have nothing to do with teleology. They derive rather from a lack of any connection between mechanical forces and material properties. This is evident in chemistry, which Kant dismisses as being unscientific on the grounds that it cannot be formulated in mechanical terms.     

Kant and the scope of the analytic method

The paper investigates Kant's pre-critical views on the use of analytic and synthetic methods in Newtonian science and in philosophical reasoning. In his 1755/56 writings, Kant made use of two variants of the analytic method, i.e., conceptual analysis in a Cartesian (or Leibnizean) sense, and analysis of the phenomena in a Newtonian sense. His Prize Essay (1764) defends Newton's analytic method of physics as appropriate for philosophy, in contradistinction to the synthetic method of mathematics. A closer look, however, shows that Kant does not identify Newton's method with conceptual analysis, but just suggests a methodological analogy between both methods. Kant’s 1768 paper on incongruent counterparts also fits in with his pre-critical use of conceptual analysis. Here, Kant criticizes Leibniz’ relational concept of space, arguing that it is incompatible with the phenomenon of chiral objects. Since this result was in conflict with his pre-critical views about space, Kant abandoned the analytic method of philosophy in favour of his critical method. The paper closes by comparing Kant's pre-critical analytic method and the way in which he once again took up the methodological analogy between Newtonian science and metaphysics, in the preface B to the Critique of Pure Reason, in the context of his thought experiment of pure reason.     

Social exclusion in academia through biases in methodological quality evaluation: On the situation of women in science and philosophy

Empirical studies show that academia is socially exclusive. I argue that this social exclusion works, at least partly, through the systematic methodological disqualification of contributions from members of underrepresented social groups. As methodological quality criteria are underdetermined their interpretation and weighting can be biased with relation to gender, race, social background, etc. Such biased quality evaluation can take place on a local or global level. The current situation of women in academic philosophy illuminates this. I conclude that only mechanical solutions can effectively change the situation.     

Chemistry in the French tradition of philosophy of science: Duhem, Meyerson, Metzger and Bachelard

At first glance twentieth-century philosophy of science seems virtually to ignore chemistry. However this paper argues that a focus on chemistry helped shape the French philosophical reflections about the aims and foundations of scientific methods. Despite patent philosophical disagreements between Duhem, Meyerson, Metzger and Bachelard it is possible to identify the continuity of a tradition that is rooted in their common interest for chemistry. Two distinctive features of the French tradition originated in the attention to what was going on in chemistry.French philosophers of science, in stark contrast with analytic philosophers, considered history of science as the necessary basis for understanding how the human intellect or the scientific spirit tries to grasp the world. This constant reference to historical data was prompted by a fierce controversy about the chemical revolution, which brought the issue of the nature of scientific changes centre stage.A second striking—albeit largely unnoticed—feature of the French tradition is that matter theories are a favourite subject with which to characterize the ways of science. Duhem, Meyerson, Metzger and Bachelard developed most of their views about the methods and aims of science through a discussion of matter theories. Just as the concern with history was prompted by a controversy between chemists, the focus on matter was triggered by a scientific controversy about atomism in the late nineteenth-century.     

History and scientific practice in the construction of an adequate philosophy of science: revisiting a Whewell/Mill debate

William Whewell raised a series of objections concerning John Stuart Mill’s philosophy of science which suggested that Mill’s views were not properly informed by the history of science or by adequate reflection on scientific practices. The aim of this paper is to revisit and evaluate this incisive Whewellian criticism of Mill’s views by assessing Mill’s account of Michael Faraday’s discovery of electrical induction. The historical evidence demonstrates that Mill’s reconstruction is an inadequate reconstruction of this historical episode and the scientific practices Faraday employed. But a study of Faraday’s research also raises some questions about Whewell’s characterization of this discovery. Thus, this example provides an opportunity to reconsider the debate between Whewell and Mill concerning the role of the sciences in the development of an adequate philosophy of scientific methodology.     

Types of experiments and causal process tracing: What happened on the Kaibab Plateau in the 1920s

In a well-cited book chapter, ecologist Jared Diamond characterizes three main types of experiment performed in community ecology: laboratory experiment, field experiment, and natural experiment. Diamond argues that each form of experiment has strengths and weaknesses, with respect to, for example, realism or the ability to follow a causal trajectory. But does Diamond's typology exhaust the available kinds of cause-finding practices? Some social scientists have characterized something they call “causal process tracing.” Is this a fourth type of experiment or something else? I examine Diamond's typology and causal process tracing in the context of a case study concerning the dynamics of wolf and deer populations on the Kaibab Plateau in the 1920s, a case that has been used as a canonical example of a trophic cascade by ecologists but which has also been subject to controversy. I argue that ecologists have profitably deployed causal process tracing together with other types of experiment to help settle questions of causality in this case. It remains to be seen how widespread the use of causal process tracing outside of the social sciences is (or could be), but there are some potentially promising applications, particularly with respect to questions about specific causal sequences.     

Rehabilitating the regulative use of reason: Kant on empirical and chemical laws

In his Kritik der reinen Vernunft, Kant asserts that laws of nature “carry with them an expression of necessity” (A159/B198). There is, however, widespread interpretive disagreement regarding the nature and source of the necessity of empirical laws of natural sciences in Kant's system. It is especially unclear how chemistry—a science without a clear, straightforward connection to the a priori principles of the understanding—could contain such genuine, empirical laws. Existing accounts of the necessity of causal laws unfortunately fail to illuminate the possibility of non-physical laws. In this paper, I develop an alternative, ‘ideational’ account of natural laws, according to which ideas of reason necessitate the laws of some non-physical sciences. Chemical laws, for instance, are grounded on ideas of the elements, and the chemist aims to reduce her phenomena to these elements via experimentation. Although such ideas are beyond the possibility of experience, their postulation is necessary for the achievement of reason's theoretical ends: the unification and explanation of the cognitions of science.     

French historical epistemology: Discourse,concepts, and the norms of rationality

In recent years, analytic philosophers have begun to recognize the value of the French school of historical epistemology (as embodied by figures such as Jean Cavaillès, Gaston Bachelard, Georges Canguilhem, and Michel Foucault) for contemporary debates in the history and philosophy of science. This tradition, which some characterize as a ‘French’ approach to the philosophy of science, however, remains largely un-read by mainstream philosophers of science. This article offers an interpretation of this tradition, highlighting what the author takes to be its two central features: (i) its claim that scientific discourse is the object of epistemology and (ii) its claim that scientific concepts are the building blocks of scientific discourse.     

‘The long-lost truth’: Sir Isaac Newton and the Newtonian pursuit of ancient knowledge

In the 1720s the antiquary and Newtonian scholar Dr. William Stukeley (1687-1765) described his friend Isaac Newton as ‘the Great Restorer of True Philosophy’. Newton himself in his posthumously published Observations upon the prophecies of Daniel, and the Apocalypse of St. John (1733) predicted that the imminent fulfilment of Scripture prophecy would see ‘a recovery and re-establishment of the long-lost truth’. In this paper I examine the background to Newton’s interest in ancient philosophy and theology, and how it related to modern natural philosophical discovery. I look at the way in which the idea of a ‘long-lost truth’ interested others within Newton’s immediate circle, and in particular how it was carried forward by Stukeley’s researches into ancient British antiquities. I show how an interest in and respect for ancient philosophical knowledge remained strong within the first half of the eighteenth century.     

Introduction to values and pluralism in the environmental sciences: From inferences to institutions

Philosophers of science continue to elaborate our understanding of the roles that values play in scientific reasoning, practice, and institutions. This special issue focuses on the environmental sciences, a mosaic of fields ranging from restoration ecology to forestry to climatology, unified by its attention to the relationships between humans and their habitats. It is a field that revolves around ameliorating environmental problems, aiming to support the provision of social goods and provide guidance to policymakers about how to regulate individuals and industries. Values abound in such judgments as setting the boundaries of an ecosystem, integrating the human dimensions of social-ecological systems, and collaborating with stakeholders. Since few in the field are likely to insist that these judgments can be made without reference to social values, environmental science can serve as fertile ground for exploring the ethical, social, and political terrain at the frontier of the science and values discourse.