Science In The Age Of Sensibility

Empiricism today implies the dispassionate scrutiny of facts. But Jessica Riskin finds that in the French Enlightenment, empiricism was intimately bound up with sensibility. In what she calls a "sentimental empiricism," natural knowledge was taken to rest on a blend of experience and emotion. Riskin argues that sentimental empiricism brought together ideas and institutions, practices and politics. She shows, for instance, how the study of blindness, led by ideas about the mental and moral role of vision and by cataract surgeries, shaped the first school for the blind; how Benjamin Franklin's electrical physics, ascribing desires to nature, engaged French economic reformers; and how the question of the role of language in science and social life linked disputes over Antoine Lavoisier's new chemical names to the founding of France's modern system of civic education. Recasting the Age of Reason by stressing its conjunction with the Age of Sensibility, Riskin offers an entirely new perspective on the development of modern science and the history of the Enlightenment.

Empiricism today implies the dispassionate scrutiny of facts. But Jessica Riskin finds that in the French Enlightenment, empiricism was intimately bound up with sensibility. In what she calls a "sentimental empiricism," natural knowledge was taken to rest on a blend of experience and emotion. Riskin argues that sentimental empiricism brought together ideas and institutions, practices and politics. She shows, for instance, how the study of blindness, led by ideas about the mental and moral role of vision and by cataract surgeries, shaped the first school for the blind; how Benjamin Franklin's electrical physics, ascribing desires to nature, engaged French economic reformers; and how the question of the role of language in science and social life linked disputes over Antoine Lavoisier's new chemical names to the founding of France's modern system of civic education. Recasting the Age of Reason by stressing its conjunction with the Age of Sensibility, Riskin offers an entirely new perspective on the development of modern science and the history of the Enlightenment.

Empiricism today implies the dispassionate scrutiny of facts. But Jessica Riskin finds that in the French Enlightenment, empiricism was intimately bound up with sensibility. In what she calls a "sentimental empiricism," natural knowledge was taken to rest on a blend of experience and emotion. Riskin argues that sentimental empiricism brought together ideas and institutions, practices and politics. She shows, for instance, how the study of blindness, led by ideas about the mental and moral role of vision and by cataract surgeries, shaped the first school for the blind; how Benjamin Franklin's electrical physics, ascribing desires to nature, engaged French economic reformers; and how the question of the role of language in science and social life linked disputes over Antoine Lavoisier's new chemical names to the founding of France's modern system of civic education. Recasting the Age of Reason by stressing its conjunction with the Age of Sensibility, Riskin offers an entirely new perspective on the development of modern science and the history of the Enlightenment.

Air-pumps, electrical machines, colliding ivory balls, coloured sparks, mechanical planetariums, magic mirrors, hot-air balloons - these are just a sample of the devices displayed in public demonstrations of science in the eighteenth century. Public and private demonstrations of natural philosophy in Europe then differed vastly from today's unadorned and anonymous laboratory experiments. Science was cultivated for a variety of purposes in many different places; scientific instruments were built and used for investigative and didactic experiments as well as for entertainment and popular shows. Between the culture of curiosities which characterized the seventeenth century and the distinction between academic and popular science that gradually emerged in the nineteenth, the eighteenth century was a period when scientific activities took place in a variety of sites, ranging from academies, and learned societies to salons and popular fairs, shops and streets. This collection of case studies describing public demonstrations in Britain, Germany, Italy and France exemplifies the wide variety of settings for scientific activities in the European Enlightenment. Filled with sparks and smells, the essays raise broader issues about the ways in which modern science established its legitimacy and social acceptability. They point to two major features of the cultures of science in the eighteenth-century: entertainment and utility. Experimental demonstrations were attended by apothecaries and craftsmen for vocational purposes. At the same time, they had to fit in with the taste of both polite society and market culture. Public demonstrations were a favourite entertainment for ladies and gentlemen and a profitable activity for instrument makers and booksellers.

The Oxford Illustrated History of Science is the first ever fully illustrated global history of science, from Aristotle to the atom bomb - and beyond. The first part of the book tells the story of science in both East and West from antiquity to the Enlightenment: from the ancient Mediterranean world to ancient China; from the exchanges between Islamic and Christian scholars in the Middle Ages to the Chinese invention of gunpowder, paper, and the printing press; from the Scientific Revolution of sixteenth and seventeenth century Europe to the intellectual ferment of the eighteenth century. The chapters that follow focus on the increasingly specialized story of science since end of the eighteenth century, covering experimental science in the laboratory from Michael Faraday to CERN; the exploration of nature, from intrepid Victorian explorers to twentieth century primatologists; the mapping of the universe, from the discovery of Uranus to Big Bang theory; the impact of evolutionary ideas, from Lamarck, Darwin, and Wallace to DNA; and the story of theoretical physics, from James Clark Maxwell to Quantum Theory and beyond. A concluding chapter reflects on how scientists have communicated their work to a wider public, from the Great Exhibition of 1851 to the internet in the early twenty-first century.

Introduction: "sweet science" -- Blake's mundane egg: epigenesis and milieux -- Equivocal life: Goethe's journals on morphology -- Tender semiosis: reading Goethe with Lucretius and Paul de Man -- Growing old together: Lucretian materialism in Shelley's The triumph of life -- A natural history of violence: allegory and atomism in Shelley's The mask of anarchy -- Coda: old materialism, or romantic Marx

The first book-length study of the relationship between science and theater during the long eighteenth century in Britain, The Theater of Experiment explores the crucial role of spectacle in the establishment of modern science by analyzing how eighteenth-century science was "staged" in a double sense. On the one hand, this study analyzes science in performance: the way that science and scientists were made a public spectacle in comedies, farces, and pantomimes for purposes that could range from the satiric to the pedagogic to the hagiographic. But this book also considers the way in which these plays laid bare science as performance: that is, the way that eighteenth-century science was itself a kind of performing art, subject to regimes of stagecraft that traversed the laboratory, the lecture hall, the anatomy theater, and the public stage. Not only did the representation of natural philosophy in eighteenth-century plays like Thomas Shadwell's Virtuoso, Aphra Behn's The Emperor of the Moon, Susanna Centlivre's The Basset Table, and John Rich's Necromancer, or Harelequin Doctor Faustus, influence contemporary debates over the role that experimental science was to play public life, the theater shaped the very form that science itself was to take. By disciplining, and ultimately helping to legitimate, experimental philosophy, the eighteenth-century stage helped to naturalize an epistemology based on self-evident, decontextualized facts that might speak for themselves. In this, the stage and the lab jointly fostered an Enlightenment culture of spectacle that transformed the conditions necessary for the production and dissemination of scientific knowledge. Precisely because Enlightenment public science initiatives, taking their cue from the public stages, came to embrace the stagecraft and spectacle that Restoration natural philosophy sought to repress from the scene of experimental knowledge production, eighteenth-century science organized itself around not the sober, masculine "modest witness" of experiment but the sentimental, feminized, eager observer of scientific performance.

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