This thesis examines the role of philosophic instrument-makers within the eighteenth-century philosophic instrument trade in Britain. The instrument-maker functioned in both the realms of the philosophic elite and the burgeoning eighteenth-century public marketplace. Faced with the task of balancing the contradictory scholarly expectations of natural philosophers and the monetary pressures of the public market, these craftsmen employed sophisticated marketing strategies to reconcile these opposing realms. This project examines the careers of several London instrument-makers and their attempts to gain and maintain solid standing among philosophic circles, while using that standing to their commercial advantage in the instrument trade. By examining the way instrument-makers marketed their products one can glean insight into the role philosophic credibility played in shaping the successful instrument makers career and how the materials of experimental philosophy were promoted to a public increasingly interested in consuming natural philosophy.<p> This enquiry addresses several types of marketing techniques employed by instrument-makers in their efforts to sell their wares. However, patenting strategies receive particularly close attention as they reveal the tension found between the scholarly expectations among the philosophic elite and the commercial priority of the public marketplace.

Orientador: Ricardo Monteagudo / Banca: Yara Frateschi / Banca: Marcos Tadeu Del Roio / Resumo: O objetivo desse trabalho é entender a presença da ciência hobbesiana de matriz mecânicofisica na constituição das paixões humanas no interior da filosofia de Thomas Hobbes, em outras palavras, trata-se de compreender em que medida a filosofia natural pode auxiliar na melhor compreensão da filosofia política. A partir disso, procurar entender o posicionamento de alguns intérpretes que são críticos dessa abordagem. E finalmente, dessa consideração da relação entre ciência e moral, mostrar o papel que duas paixões em especial, a saber, o medo e a esperança, possuem no processo que afasta a guerra de todos e constrói a paz política. / Abstract: This work aims at understanding the presence of a mechanically and physically-based hobbesian science the constitution of human passions within the philosophy of Thomas Hobbes. In other words, we look for understanding how the natural philosophy can enable a better comprehension of political philosophy. As a consequence, we intend to understand the positions taken by some interpreters who are critical of such approach. Finally, from the considerations regarding the relationship between moral and science, we try to show the roles which two passions in particular, i.e., fear and hope, play in the process of natural war abandonment and of political peace construction. / Mestre

O presente estudo, que antecede a tradução, procura mostrar como a arte retórica de Thomas Hobbes está presente em toda sua filosofia. Esta presença vai além da utilização de tropos e figuras, conduz o pensamento hobbesiano em suas idéias acerca do homem, das suas paixões, de seu movere, do Estado e de sua manutenção. A arte retórica parece figurar também em sua filosofia natural. O método, que fundamenta todo seu pensamento, deita suas raízes na arte retórica de Aristóteles. O comentário ressalta, sobretudo, a relevância dos textos sobre retórica de Thomas Hobbes para a história da filosofia política moderna, até então pouco pesquisados. / This study, which precedes the translation, intended to show how the art of rhetoric Thomas Hobbes is present throughout his philosophy. This presence goes beyond the use of tropes and figures, leads the hobbesian thought in their ideas about the man, in their passions, in its movere, in the state and its maintenance. The rhetoric art seems also to figure in its natural philosophy. The method, which is the base upon all its thinking, lay down their roots in the rhetoric art of Aristotle. The commentary stands out, over all, the relevance of texts on rhetoric of Thomas Hobbes in the history of modern political philosophy, so far little studied.

This is the story of Spanish belonging in New Spain and the creation of New Spaniards. Tracing Spanish perceptions of place, the body, belonging, and Indian mortality, as well as constructions of “nativeness” and “Spanishness” from the conquest, this work does three things. First it examines the ideological constructs behind Spanish belonging, and the ideas that Spaniards brought with them about their bodies and their relationship to the environment. Second it follows the progression of these ideas through the first three generations of Spanish colonization, paying particular attention to the way that political rivalries, the exigencies of the crown, and Indian mortality affected discourse on belonging and identity. Finally, it captures a moment at the turn of the seventeenth century, when residents of New Spain began to re-imagine their belonging and their relationship to the land and its original inhabitants. / text

This thesis aims to show that Coleridge's thinking about science was inseparable from and influenced by his social and political concerns. During his lifetime, science was undergoing a major transition from mechanistic to dynamical modes of explanation. Coleridge's views on natural philosophy reflect this change. As a young man, in the mid-1790s, he embraced the mechanistic philosophy of Necessitarianism, especially in his psychology. In the early 1800s, however, he began to condemn the ideas to which he had previously been attracted. While there were technical, philosophical and religious reasons for this turnabout, there were also major political ones. For he repeatedly complained that the prevailing 'mechanical philosophy' of the period bolstered emerging liberal and Utilitarian philosophies based ultimately on self-interest. To combat the 'commercial' ideology of early nineteenth century Britain, he accordingly advocated an alternative, 'dynamic' view of nature, derived from German Idealism. I argue that Coleridge championed this 'dynamic philosophy' because it sustained his own conservative politics, grounded ultimately on the view that states possess an intrinsic unity, so are not the product of individualistic self-interest.

abstract: This thesis examines the role of the media and popular culture in defining the shape and scope of what we think of today as "science." As a source of cognitive authority the scientific establishment is virtually beyond dispute. The intellectual clout of science seemingly elevates it to a position outside the influence of the general population. Yet in reality the emergence and evolution of the public sphere, including popular culture, has had a profound impact on the definition and application of science. What science is and how it relates to the life of the ordinary person are hardly static concepts; the public perception of science has been molding its boundaries since at least the 18th century. During the Enlightenment "natural philosophy" was broadly accessible and integrated nicely with other forms of knowledge. As the years passed into the 19th century, however, science became increasingly professionalized and distinct, until the "Two Cultures" had fully developed. The established scientific institution distanced itself from the nonscientific community, leaving the task of communicating scientific knowledge to various popularizers, who typically operated through the media and often used the mantle of science to further their own social or political agendas. Such isolation from orthodox science forced the public to create an alternate form of science for popular consumption, a form consisting mainly of decontextualized facts, often used in contrast to other forms of thought (i.e. religion, art, or pseudoscience). However, with the recent advent of "Web 2.0" and the increasing prominence of convergence culture, the role of the public sphere is undergoing a dramatic revolution. Concepts such as "collective intelligence" are changing consumers of information into simultaneous producers, establishing vast peer networks of collaboration and enabling the public to bypass traditional sources of authority. This new hypermobility of information and empowerment of the public sphere are just now beginning to break down science's monolithic status. In many ways, it seems, we are entering a new Enlightenment. / Dissertation/Thesis / M.A. English 2012

Made available in DSpace on 2014-06-11T19:26:19Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-03-09Bitstream added on 2014-06-13T18:30:00Z : No. of bitstreams: 1 silva_ha_me_mar.pdf: 378202 bytes, checksum: 9abb262e0fec5c54d799d07aed4c8757 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O objetivo desse trabalho é entender a presença da ciência hobbesiana de matriz mecânicofisica na constituição das paixões humanas no interior da filosofia de Thomas Hobbes, em outras palavras, trata-se de compreender em que medida a filosofia natural pode auxiliar na melhor compreensão da filosofia política. A partir disso, procurar entender o posicionamento de alguns intérpretes que são críticos dessa abordagem. E finalmente, dessa consideração da relação entre ciência e moral, mostrar o papel que duas paixões em especial, a saber, o medo e a esperança, possuem no processo que afasta a guerra de todos e constrói a paz política. / This work aims at understanding the presence of a mechanically and physically-based hobbesian science the constitution of human passions within the philosophy of Thomas Hobbes. In other words, we look for understanding how the natural philosophy can enable a better comprehension of political philosophy. As a consequence, we intend to understand the positions taken by some interpreters who are critical of such approach. Finally, from the considerations regarding the relationship between moral and science, we try to show the roles which two passions in particular, i.e., fear and hope, play in the process of natural war abandonment and of political peace construction.

O presente estudo, que antecede a tradução, procura mostrar como a arte retórica de Thomas Hobbes está presente em toda sua filosofia. Esta presença vai além da utilização de tropos e figuras, conduz o pensamento hobbesiano em suas idéias acerca do homem, das suas paixões, de seu movere, do Estado e de sua manutenção. A arte retórica parece figurar também em sua filosofia natural. O método, que fundamenta todo seu pensamento, deita suas raízes na arte retórica de Aristóteles. O comentário ressalta, sobretudo, a relevância dos textos sobre retórica de Thomas Hobbes para a história da filosofia política moderna, até então pouco pesquisados. / This study, which precedes the translation, intended to show how the art of rhetoric Thomas Hobbes is present throughout his philosophy. This presence goes beyond the use of tropes and figures, leads the hobbesian thought in their ideas about the man, in their passions, in its movere, in the state and its maintenance. The rhetoric art seems also to figure in its natural philosophy. The method, which is the base upon all its thinking, lay down their roots in the rhetoric art of Aristotle. The commentary stands out, over all, the relevance of texts on rhetoric of Thomas Hobbes in the history of modern political philosophy, so far little studied.

Submitted by Maike Costa (maiksebas@gmail.com) on 2016-02-18T11:28:31Z No. of bitstreams: 1 arquivototal.pdf: 1054373 bytes, checksum: a62df192c8341ee7354c8006663a8efe (MD5) / Made available in DSpace on 2016-02-18T11:28:31Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1054373 bytes, checksum: a62df192c8341ee7354c8006663a8efe (MD5) Previous issue date: 2015-08-23 / This paper presents a study about the relationship between the arcane traditions, alchemy, astrology, Hermeticism, Kabbalah, and the construction of the system of the Newtonian world. The discovery and subsequent publication of Newton‟s scholia drew a man to whom the mythical language and scientific language were converging. Their belief in Prisca Sapientia [pristine wisdom, primeval], led him to an attitude of reverence to the ancients‟ knowledge, hence their immersion in the mystical philosophy whose tenets have exerted a substantial influence in the development of their work. Indeed, we show that to Newton, science and mysticism was a unison reality. His natural philosophy cannot be dissociated from their metaphysical speculations. We also point out the fact that religion and mysticism are instances that do not overlap, and signaled in the text that the historical separation between religion and science was the product of political circumstances rather than philosophical. Comprising mainly literature, this work was constructed from a historical analysis of primary and secondary sources. We based the study of key works by Newton on an exhaustive reading of the leading biographers and commentators of his work, such as Richard S. Westfall, James Gleick, David Berlinski, Richard Brennan, Michael White, Philip Ashley Fanning, Bernard Cohen, John Henry, Betty Jo Teeter Dobbs, Edwin Burtt, among other classic authors. In light of this hermeneutic, we point out the nature, the scope and the implications of mysticism influence in Newtonian work. Isaac Newton‟s life and work emerge as platforms to revisit the ambivalent nature of the modern experimental science origins and foundations. This is the configuration of a new way to make history, producing knowledge under an integral historiographical perspective. / Este trabalho apresenta um estudo a propósito da relação entre as tradições arcanas, alquimia, astrologia, hermetismo, cabala, e a construção do sistema de mundo newtoniano. A descoberta e posterior publicação dos escólios de Newton desenharam um homem para o qual a linguagem mítica e a linguagem científica eram convergentes. A sua crença numa Prisca Sapientia [sabedoria primeira, prístina, primeva], conduziram-no a uma atitude de reverência para com o conhecimento dos antigos, daí a sua imersão na filosofia mística, cujos postulados exerceram uma influência substancial na elaboração dos seus trabalhos. Com efeito, procuramos demonstrar que em Newton ciência e mística eram uma realidade uníssona. A sua filosofia natural não pode ser dissociada de suas especulações metafísicas. Apontamos também o fato de que religião e mística são instâncias que não se confundem, bem como sinalizamos neste texto que a separação histórica entre religião e ciência foi produto de circunstâncias políticas mais do que filosóficas. De natureza essencialmente bibliográfica, este trabalho foi construído a partir de uma análise historiográfica de fontes primárias e secundárias. Fundamentamos o estudo das obras-chave de Newton em uma leitura exaustiva dos principais biógrafos e comentadores do seu trabalho, a exemplo de Richard S. Westfall, James Gleick, David Berlinski, Richard Brennan, Michael White, Philip Ashley Fanning, Bernard Cohen, John Henry, Betty Jo Teeter Dobbs, Edwin Burtt, entre outros autores clássicos. À luz dessa hermenêutica, apontamos a natureza, bem como o alcance e implicações da influência da mística na obra newtoniana. A idéia que subjaz a essa dissertação é trazer Newton em sua completude, desconstruindo o retrato tradicional, mutilado, ideologicamente estabelecido pela tradição. A vida e a obra de Isaac Newton emergem como plataformas para revisitarmos a natureza ambivalente das origens e fundamentos da moderna ciência experimental. Trata-se da configuração de uma nova maneira de fazer história, produzindo conhecimento numa perspectiva historiográfica integralizante.

This project traces shifts in understandings of causation from the premodern to the early modern period, focusing on one premodern interpretation of causation as representative of the Neoplatonic period, that of Pseudo-Dionysius the Areopagite, and comparing this perspective to several early modern thinkers, especially, Isaac Newton, Rene Descartes, John Locke, Thomas Hobbes, and Francis Bacon. For Dionysius, formal and final causation have metaphysical superiority over efficient and material causation. By contrast, beginning in the early modern period, efficient causation, the sense that describes how an object acquires a particular shape, begins to be seen as metaphysically supreme. The main historical and philosophical reasons for this shift in perceived supremacy are the affirmation of the primary-secondary quality distinction, and the rejection of Forms and teleology. The primary-secondary quality distinction allows for reality to be completely quantified, and thereby renders superfluous qualitative approaches to reality, such as formal causation. Similarly, the rejection of Forms and teleology leaves formal causation meaningless. After this historical overview, the philosophical hypothesis that Dionysius's premodern understanding of causation is more amenable to those who want to avoid nihilism is defended: purely scientific notions of causation have no means for providing whatness, intelligibility, or determinacy to the world in a rationally defensible manner, and thus, when pressed, a purely scientific view of the world is without whatness, intelligibility, and determinacy, which, by definition, leads to nihilism. By contrast, a world with causes other than solely scientific causes, specifically, a world with formal (and final) causation such as Dionysius's, allows for whatness, intelligibility, and determinacy, and thereby escapes nihilism because whatness requires Form, intelligibility requires Form and teleology, and determinacy requires teleology (which, in turn, is a supplement to Form). As argued, science studies the world of becoming, and therefore cannot provide the grounds for the world of being (which belongs to metaphysics); to live in a world of pure becoming without being is to have a nihilistic worldview. The epilogue draws a significant implication from this conclusion: the premodern approach invites a necessary revival of natural philosophy because the world of becoming is wider than modern science acknowledges.