The so-called ‘redintegration experiment’ is traditionally at the center of the comments on the supposed Boyle/Spinoza controversy. A. Clericuzio influentially argued in his publications that, in De nitro, Boyle accounted for the ‘redintegration’ of saltpeter on the grounds of the chemical properties of corpuscles and “did not make any attempt to deduce them from mechanical principles”. By way of contrast, this paper argues that with his De nitro Boyle wanted to illustrate and promote his new corpuscular or mechanical philosophy, and (...) that he made significant attempts to explain the phenomena in terms of mechanical qualities. Boyle had borrowed the ‘redintegration experiment’ from R. Glauber and used it in an attempt to demonstrate that his philosophy was superior to the Peripatetic and Paracelsian theory. Consequently, Clericuzio’s characterization of the Boyle/Spinoza controversy as a discussion between a strict mechanical philosopher and a chemist is problematic and a wider view of Spinoza’s interpretation and its context gives a fairer picture. (shrink)

The so-called ‘redintegration experiment’ is traditionally at the center of the comments on the supposed Boyle/Spinoza controversy. A. Clericuzio influentially argued in his publications that, in De nitro, Boyle accounted for the ‘redintegration’ of saltpeter on the grounds of the chemical properties of corpuscles and “did not make any attempt to deduce them from mechanical principles”. By way of contrast, this paper argues that with his De nitro Boyle wanted to illustrate and promote his new corpuscular or mechanical philosophy, and (...) that he made significant attempts to explain the phenomena in terms of mechanical qualities. Boyle had borrowed the ‘redintegration experiment’ from R. Glauber and used it in an attempt to demonstrate that his philosophy was superior to the Peripatetic and Paracelsian theory. Consequently, Clericuzio’s characterization of the Boyle/Spinoza controversy as a discussion between a strict mechanical philosopher and a chemist is problematic and a wider view of Spinoza’s interpretation and its context gives a fairer picture. (shrink)

Spinoza’s Principles of Cartesian Philosophy is often presented simply as an interpretation of Descartes’ Principia that does not reveal anything significant about Spinoza’s philosophy and its development. This paper, however, shows that Spinoza altered Descartes’ text in a way congruent with what he would later write in his Theological Political Treatise and the Ethics. More precisely, this paper concentrates not on what Spinoza added to Descartes’ texts but on how he presented them. The paper furthermore examines questions that were obviously (...) important for Descartes but absent in Spinoza’s interpretation. Finally, this paper examines two concrete examples to show that Spinoza’s adaptations function as an unmasking of Descartes’ physics. (shrink)

Traditionally, the so-called ‘redintegration experiment’ is at the center of the comments on the supposed Boyle/Spinoza correspondence. A. Clericuzio argued (refuting the interpretation by R.A. & M.B. Hall) in his influential publications that, in De nitro, Boyle accounted for the ‘redintegration’ of saltpeter on the grounds of the chemical properties of corpuscles and did not make any attempt to deduce them from the mechanical principles. By contrast, this paper claims that with his De nitro Boyle wanted to illustrate and promote (...) precisely his new Corpuscular or Mechanical Philosophy, and that he did significant attempts to explain the phenomena in terms of mechanical qualities. Boyle had borrowed the ‘redintegration experiment’ from R. Glauber and used it as a tool to prove that his philosophy was the right alternative for the Peripatetic and Paracelsian theory of qualities of bodies. Consequently, Clericuzio’s characterization of the Boyle/Spinoza controversy as a discussion between a strict mechanical philosopher and a chemist is problematic and should be revised. (shrink)

The term ‘heat’ originates from the Old English word hǣtu, a word of Germanic origin; related to the Dutch ‘hitte’ and German ‘Hitze’. Today, we distinguish three different meanings of the word ‘heat’. First, ‘heat’ is understood in colloquial English as ‘hotness’. There are, in addition, two scientific meanings of ‘heat’. ‘Heat’ can have the meaning of the portion of energy that changes with a change of temperature. And finally, ‘heat’ can have the meaning of the transfer of thermal energy (...) from a hotter to a colder system or body. By contrast, for the Ancients and Scholastics, ‘heat’ was a manifest, real quality of bodies and there was an ontological distinction between biological or innate heat (which was regarded as an innate principle of life for warm-blooded animals) and the physical manifest heat of external objects, which is potentially harmful. During the late Renaissance period, however, both views changed fundamentally and evolved - via the application of physical and mechanical analogies - into the foundations for today’s unified mechanistic theory of heat. (shrink)

Spinoza (1632-1677) writes in the fourth proposition of the third part of his masterpiece, the Ethics (1677), the bold statement that self-destruction is impossible. This view seems to be very hard to understand given the fact that in our western world we have recently been confronted with an increasing number of suicides, all of which are - per definition – ―actions of killing oneself deliberately‖. Firstly, this article aims at showing, based on the last chapter of the first part of (...) the Cogitata metaphysica (1661), that Spinoza might have applied the mechanical analogy of a body in motion in his views on life. This interpretation allows to resolve the paradox of suicide in Spinoza. Secondly, this paper gives a new interpretation of one of the three categories of suicide (the ―Seneca category‖), which the Dutch philosopher distinguishes in E4p20s, making a link with his definition 39 of timor. (shrink)

The pendulum clock was one of the most important metaphors for early modern philosophers. Christiaan Huygens (1629-1695) discovered his pendulum clock in 1656 based on the principle of isochronism discovered by Galileo (1564-1642). This paper aims at exploring the broad historical context of this invention, showing the role of some key figures such as Andreas Colvius (1594-1671), Elia Diodati (1576-1661), Hugo Grotius (1583-1645) and Constantijn Huygens, the father of Christiaan Huygens. Secondly, it suggests - based on this context - that (...) it is hard to believe that Huygens did not know about Galileo’s idea to construct a pendulum regulated clock. Finally, this article illustrates how the Dutch philosopher Spinoza (1632-1677) might have been inspired by Huygens’ discovery of the synchronization of the pendulum clocks in his views on the agreement between bodies in the universe. -/- Resumo: O relógio de pêndulo foi uma das metáforas mais importantes para os filósofos modernos. Christiaan Huygens (1629-1695) inventou o relógio de pêndulo em 1656 baseado no princípio do isocronismo descoberto por Galileo (1564-1642). Este artigo busca explorar o amplo contexto histórico dessa invenção, demonstrando o papel de algumas figuras-chave como Andreas Colvius (1594-1671), Elia Diodati (1576-1661), Hugo Grotius (1583-1645) e Constantijn Huygens, o pai de Christiaan Huygens. Em segundo lugar, sugere-se - baseado nesse contexto - que é difícil acreditar que Huygens não sabia da ideia de Galileo de construir um relógio regulado por um pêndulo. Por fim, este artigo ilustra como o filósofo holandês Espinosa (1632-1677) pode ter se inspirado nessa invenção de Huygens da sincronização do relógio de pêndulo em suas visões sobre o acordo entre os corpos no universo. -/- Palavras-chave: Galileo; Relógio de pêndulo; Huygens; República holandesa; Espinosa. -/- . (shrink)

In 1665, in a response to a question posed by Robert Boyle, Spinoza gave a definition of the coherence between bodies in the universe that seems to be inconsistent both with what he had written in a previous letter to Boyle (1661) and with what he would later write in his main work, the Ethics (1677). Specifically, Spinoza’s 1665 letter to Boyle asserts that bodies can adapt themselves to another body in a non-mechanistic way and absent the agency of an (...) external cause. This letter – Letter 32 – seems, therefore, to be in clear contradiction with the metaphysical determinism that is an important and characteristic element of his philosophy. This article suggests that the viewpoint expressed by Spinoza in Letter 32 may have been inspired by a spectacular discovery made by Christiaan Huygens a few months prior, namely, the self-synchronization of pendulum clocks. As I argue in this article, this new, hypothesized link to Huygens’ pendulum experiments may account for Spinoza’s otherwise paradoxical answer to Boyle in Letter 32. (shrink)