Boyle on occasionalism: An unexamined source

Journal of the History of Ideas

Volumn 60, Issue 1, 1999, Pages 57-81

  Anstey, Peter ^a  

^a NONE

Author keywords

[No Author keywords available]

Indexed keywords

EID: 0042208763     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3654000     Document Type: Article

References (162)

1. The Oxford English Dictionary gives 1842 as the first use of "occasionalism."
2. For a review of the secondary literature on this issue see § 6 below.
3. A further folio, Boyle Papers, 1, fol. 19 (Hand: Robert Bacon with corrections by Boyle; date: from c. 1670) also mentions the thesis of occasionalism but does not contain a sustained philosophical discussion of the thesis. The point made in this folio is similar to Boyle's point in Aphorism III of section 2 subsection 4 of The Second Part of the Christian Virtuoso, T. Birch (ed.), The Works of the Honourable Robert Boyle (Works) (6 vols.; London, 1772), VI, 774. All references to Boyle's Works are to the 1772 edition unless otherwise indicated. In addition, the corresponding page numbers to M. A. Stewart's Selected Philosophical Papers of Robert Boyle (S.) (Indianapolis, 1991) are given where relevant.
4. A further folio, Boyle Papers, 1, fol. 19 (Hand: Robert Bacon with corrections by Boyle; date: from c. 1670) also mentions the thesis of occasionalism but does not contain a sustained philosophical discussion of the thesis. The point made in this folio is similar to Boyle's point in Aphorism III of section 2 subsection 4 of The Second Part of the Christian Virtuoso, T. Birch (ed.), The Works of the Honourable Robert Boyle (Works) (6 vols.; London, 1772), VI, 774. All references to Boyle's Works are to the 1772 edition unless otherwise indicated. In addition, the corresponding page numbers to M. A. Stewart's Selected Philosophical Papers of Robert Boyle (S.) (Indianapolis, 1991) are given where relevant.
5. A further folio, Boyle Papers, 1, fol. 19 (Hand: Robert Bacon with corrections by Boyle; date: from c. 1670) also mentions the thesis of occasionalism but does not contain a sustained philosophical discussion of the thesis. The point made in this folio is similar to Boyle's point in Aphorism III of section 2 subsection 4 of The Second Part of the Christian Virtuoso, T. Birch (ed.), The Works of the Honourable Robert Boyle (Works) (6 vols.; London, 1772), VI, 774. All references to Boyle's Works are to the 1772 edition unless otherwise indicated. In addition, the corresponding page numbers to M. A. Stewart's Selected Philosophical Papers of Robert Boyle (S.) (Indianapolis, 1991) are given where relevant.
6. Michael Hunter, Letters and Papers of Robert Boyle: A Guide to the Manuscripts and Microfilm (Letters and Papers) (Bethesda, Md., 1992), 26.
7. See his "'Parcere nominibus': Boyle, Hooke and the Rhetorical Interpretation of Descartes," Robert Boyle Reconsidered, ed. M. Hunter (Cambridge, 1994), 159 and 171, n. 7.
8. Private communication. Thus the question mark following the ascription of hand A to these folios in Letters and Papers, 26, can be deleted.
9. Hunter, Letters and Papers, xxxviii.
10. See for example, "I shall then, without further preamble, comply with your commands" and "I willingly allow...," Some Advices About Judging of Things Said to Transcend Reason (Advices), in Works, IV, 448 and 449.
11. Michael Hunter has drawn my attention to Boyle Papers, 37, fols. 136-37 and 38, fols. 111-12 as good examples of some short discussions by Boyle using the epistolary style.
12. The transcription is from the microfilm edition by University Publications of America (Bethesda, Md., 1992), and Michael Hunter has kindly checked it against the original folios in the Boyle Papers at the Royal Society, London. The editorial conventions I have employed in transcribing these folios follow those recommended by Michael Hunter in his "How to edit a Seventeenth-Century Manuscript: Principles and Practice," The Seventeenth Century, 10 (1995), 277-310. All underlining in the original has been italicized. Interlineations are indicated by 〈angle brackets〉, but other corrections have not been noted. The original spelling, punctuation, and capitalization have been retained, but in two cases gaps between words have been inserted. Contractions in the original using "w" or the thorn have been expanded in order to render the text easier to read, and I have inserted the folio number before the first word of the second and third folios respectively, omitting the catchwords that link these pages.
13. Latin "solam et immediatam."
14. The Latin translation interpolates "et quidem non sine respectu huius quaestionis ego confiteor."
15. Altered from "that."
16. Followed by an indeterminate deletion.
17. For "'tis needless and superfluous" the Latin has only "supervacuum est." 16 Replacing "shock'd" deleted (partly obscured by a blot).
18. Altered from "tautology."
19. For "when I come to vindicate them" the Latin has "cum corrobanda et afferenda venerint." 19 Followed by "causes" deleted.
20. Replacing "termes" deleted (i.e., misheard in dictation).
21. Following "aggre" deleted.
22. Replacing "may" deleted.
23. Followed by "and" deleted.
24. Followed by a small indeterminate deletion.
25. Altered from "bearly."
26. For "look upon as an unphilosophicall doctrine" the Latin has "videtur a genio Philosophorum abhorrer, eo quo euis Assertores non ad Philosophicam...."
27. See Thomas M. Lennon's "Philosophical Commentary" in Nicolas Malebranche, tr. T. M. Lennon and P. J. Olscamp (Columbus, Ohio, 1980), 809-35.
28. See Advices, in Works, IV, 455; and The Second Part of the Christian Virtuoso, in Works, VI, 774 and Boyle Papers, 1, fol. 19.
29. See Advices, in Works, IV, 455; and The Second Part of the Christian Virtuoso, in Works, VI, 774 and Boyle Papers, 1, fol. 19.
30. See Advices, in Works, IV, 455; and The Second Part of the Christian Virtuoso, in Works, VI, 774 and Boyle Papers, 1, fol. 19.
31. Origin of Forms and Qualities, in Works, III, 48 (S., 69-70). See Daniel Garber, "Descartes and Occasionalism," Causation in Early Modern Philosophy, ed. Steven Nadler (University Park, Penn., 1993), and Nadler, "Descartes and Occasional Causation," British Journal for the History of Philosophy, 2 (1994), 35-54.
32. Origin of Forms and Qualities, in Works, III, 48 (S., 69-70). See Daniel Garber, "Descartes and Occasionalism," Causation in Early Modern Philosophy, ed. Steven Nadler (University Park, Penn., 1993), and Nadler, "Descartes and Occasional Causation," British Journal for the History of Philosophy, 2 (1994), 35-54.
33. Origin of Forms and Qualities, in Works, III, 48 (S., 69-70). See Daniel Garber, "Descartes and Occasionalism," Causation in Early Modern Philosophy, ed. Steven Nadler (University Park, Penn., 1993), and Nadler, "Descartes and Occasional Causation," British Journal for the History of Philosophy, 2 (1994), 35-54.
34. See for example, A Disquisition about the Final Causes of Natural Things, in Works, V, 413; An Hydrostatical Discourse, in Works, III, 609; and Of the Positive or Privative Nature of Cold, in Works, III, 752 and Boyle Papers, 2, fol. 7.
35. See for example, A Disquisition about the Final Causes of Natural Things, in Works, V, 413; An Hydrostatical Discourse, in Works, III, 609; and Of the Positive or Privative Nature of Cold, in Works, III, 752 and Boyle Papers, 2, fol. 7.
36. See for example, A Disquisition about the Final Causes of Natural Things, in Works, V, 413; An Hydrostatical Discourse, in Works, III, 609; and Of the Positive or Privative Nature of Cold, in Works, III, 752 and Boyle Papers, 2, fol. 7.
37. See for example, A Disquisition about the Final Causes of Natural Things, in Works, V, 413; An Hydrostatical Discourse, in Works, III, 609; and Of the Positive or Privative Nature of Cold, in Works, III, 752 and Boyle Papers, 2, fol. 7.
38. In The Vanity of Dogmatising (London, 1661), Glanvill says, "as far as the operation of nature reacheth, it works by corporeal instruments," 7 and "We cannot conclude any thing to be the cause of another; but from its continual accompanying it: for the causality it self is insensible," 189, italics added.
39. For Cordemoy see "Discours IV," Dissertations Physiques sur le discernement du corps et de l'âme, in P. Clair and F. Girbal (eds.), Oeuvres philosophiques (Paris, 1968), 137. For Malebranche see "The Search after Truth," 3.2.3, in Nicholas Malbranche, 224 and "Elucidation 15," ibid., 660.
40. For Cordemoy see "Discours IV," Dissertations Physiques sur le discernement du corps et de l'âme, in P. Clair and F. Girbal (eds.), Oeuvres philosophiques (Paris, 1968), 137. For Malebranche see "The Search after Truth," 3.2.3, in Nicholas Malbranche, 224 and "Elucidation 15," ibid., 660.
41. For Cordemoy see "Discours IV," Dissertations Physiques sur le discernement du corps et de l'âme, in P. Clair and F. Girbal (eds.), Oeuvres philosophiques (Paris, 1968), 137. For Malebranche see "The Search after Truth," 3.2.3, in Nicholas Malbranche, 224 and "Elucidation 15," ibid., 660.
42. For Cordemoy see "Discours IV," Dissertations Physiques sur le discernement du corps et de l'âme, in P. Clair and F. Girbal (eds.), Oeuvres philosophiques (Paris, 1968), 137. For Malebranche see "The Search after Truth," 3.2.3, in Nicholas Malbranche, 224 and "Elucidation 15," ibid., 660.
43. See Origin of Forms and Qualities, in Works, III, 22 and 35-36 (S., 30 and 50-51). Note that "moods" are equivalent to "modes." It should also be noted that Malebranche saw the inconceivability of the transmission of motion as perhaps the strongest objection to the causal efficacy of secondary causes; e.g., "Elucidation 15" (Nicholas Malbranche, 658).
44. See Origin of Forms and Qualities, in Works, III, 22 and 35-36 (S., 30 and 50-51). Note that "moods" are equivalent to "modes." It should also be noted that Malebranche saw the inconceivability of the transmission of motion as perhaps the strongest objection to the causal efficacy of secondary causes; e.g., "Elucidation 15" (Nicholas Malbranche, 658).
45. See More to Descartes, 23 July 1649, in C. Adam and P. Tannery (eds.), Oeuvres de Descartes (11 vols.; Paris, 1996), V, 383, and see Descartes to More, August 1649; ibid., 403-4.
46. See More to Descartes, 23 July 1649, in C. Adam and P. Tannery (eds.), Oeuvres de Descartes (11 vols.; Paris, 1996), V, 383, and see Descartes to More, August 1649; ibid., 403-4.
47. See La Forge's Traité de l'esprit de l'homme et de ses facultez et fonctions, et de son union avec le corps, in Oeuvres philosophiques, ed. P. Clair (Paris, 1974), 238-39; and Cordemoy's Dissertations Physiques sur le discernement du corps et de l'âme, 135-36.
48. See La Forge's Traité de l'esprit de l'homme et de ses facultez et fonctions, et de son union avec le corps, in Oeuvres philosophiques, ed. P. Clair (Paris, 1974), 238-39; and Cordemoy's Dissertations Physiques sur le discernement du corps et de l'âme, 135-36.
49. A Free Enquiry into the Vulgarly Receiv'd Notion of Nature (Free Enquiry), in Works, V, 170 (S., 181).
50. See his "'Parcere nominibus': Boyle, Hooke and the Rhetorical Interpretation of Descartes," 159-60. Davis's claim is reinforced by Michael Hunter, "How Boyle became a Scientist," History of Science, 33 (1995), 59-103, esp. 79.
51. See his "'Parcere nominibus': Boyle, Hooke and the Rhetorical Interpretation of Descartes," 159-60. Davis's claim is reinforced by Michael Hunter, "How Boyle became a Scientist," History of Science, 33 (1995), 59-103, esp. 79.
52. Works, VI, 145 (The Correspondence of Henry Oldenburg [Oldenburg], ed. A. R. Hall and M. B. Hall [13 vols.; Madison, Wis., 1965-], I, 363-64). All dates are Old Style following the Julian calendar unless indicated by the insertion of (N.S.).
53. Works, VI, 145 (The Correspondence of Henry Oldenburg [Oldenburg], ed. A. R. Hall and M. B. Hall [13 vols.; Madison, Wis., 1965-], I, 363-64). All dates are Old Style following the Julian calendar unless indicated by the insertion of (N.S.).
54. Works, VI, 187-89 (Oldenburg, II, 430-33).
55. Works, VI, 187-89 (Oldenburg, II, 430-33).
56. Oldenburg, II, 436. The unpublished Sceptical Naturalist is no longer extant.
57. The text of L'Homme in the first French edition comprises 107 pages, whereas La Forge's commentary spans 238 pages.
58. Two other occasionalist works were published in 1664, they were Geulincx's Ethica and Clauberg's Corporis et animae conjunctio. However, it is unlikely that they had any direct bearing on the early reception of occasionalist ideas in Britain.
59. Two other occasionalist works were published in 1664, they were Geulincx's Ethica and Clauberg's Corporis et animae conjunctio. However, it is unlikely that they had any direct bearing on the early reception of occasionalist ideas in Britain.
60. Works, VI, 216 and 218 (Oldenburg, III, 33 and 48).
61. Works, VI, 216 and 218 (Oldenburg, III, 33 and 48).
62. Henry Stubbe, The Miraculous Conformist (Oxford, 1666), 26. The letter to Boyle is dated 18 February 1665. Boyle read it carefully because he sent a lengthy reply on 9 March 1665; see Works, I, lxxvi-lxxxv.
63. Henry Stubbe, The Miraculous Conformist (Oxford, 1666), 26. The letter to Boyle is dated 18 February 1665. Boyle read it carefully because he sent a lengthy reply on 9 March 1665; see Works, I, lxxvi-lxxxv.
64. Origin of Forms and Qualities, in Works, III, 11 (S., 14).
65. Oldenburg, II, 569.
66. Oldenburg, II, 604.
67. Works, VI, 204 (Oldenburg, II, 615). La Forge's Traité was officially registered on 5 November 1665.
68. Works, VI, 204 (Oldenburg, II, 615). La Forge's Traité was officially registered on 5 November 1665.
69. Works, VI, 204 (Oldenburg, II, 615). La Forge's Traité was officially registered on 5 November 1665.
70. Oldenburg, II, 630. Note that both Works (1744), V, 342 and Works (1772), VI, 206 have "mathematical" for "mechanicall." A measure of the impact of Cartesianism on the virtuosi is seen in Boyle's parenthetical remark in The Christian Virtuoso, in Works, V, 520 where he speaks of "the Cartesian principles (which you know are embraced by a great part of the modern virtuosi)." This remark is all the more interesting in that Boyle goes on to describe some of these principles in what appear to be occasionalist terms.
71. Oldenburg, II, 630. Note that both Works (1744), V, 342 and Works (1772), VI, 206 have "mathematical" for "mechanicall." A measure of the impact of Cartesianism on the virtuosi is seen in Boyle's parenthetical remark in The Christian Virtuoso, in Works, V, 520 where he speaks of "the Cartesian principles (which you know are embraced by a great part of the modern virtuosi)." This remark is all the more interesting in that Boyle goes on to describe some of these principles in what appear to be occasionalist terms.
72. Oldenburg, II, 630. Note that both Works (1744), V, 342 and Works (1772), VI, 206 have "mathematical" for "mechanicall." A measure of the impact of Cartesianism on the virtuosi is seen in Boyle's parenthetical remark in The Christian Virtuoso, in Works, V, 520 where he speaks of "the Cartesian principles (which you know are embraced by a great part of the modern virtuosi)." This remark is all the more interesting in that Boyle goes on to describe some of these principles in what appear to be occasionalist terms.
73. Oldenburg, II, 630. Note that both Works (1744), V, 342 and Works (1772), VI, 206 have "mathematical" for "mechanicall." A measure of the impact of Cartesianism on the virtuosi is seen in Boyle's parenthetical remark in The Christian Virtuoso, in Works, V, 520 where he speaks of "the Cartesian principles (which you know are embraced by a great part of the modern virtuosi)." This remark is all the more interesting in that Boyle goes on to describe some of these principles in what appear to be occasionalist terms.
74. See Auzout to Oldenburg, 10 April 1666 in Oldenburg, III, 82.
75. Philosophical Transactions, 17, 9 September 1666, 308.
76. Works, VI, 231 (Oldenburg, III, 234). The letter from Clerselier to La Forge is found in Victor Cousin (ed.), Oeuvres de Descartes (11 vols.; Paris, 1825), X, 538-47.
77. Works, VI, 231 (Oldenburg, III, 234). The letter from Clerselier to La Forge is found in Victor Cousin (ed.), Oeuvres de Descartes (11 vols.; Paris, 1825), X, 538-47.
78. Works, VI, 231 (Oldenburg, III, 234). The letter from Clerselier to La Forge is found in Victor Cousin (ed.), Oeuvres de Descartes (11 vols.; Paris, 1825), X, 538-47.
79. Works, VI, 235 (Oldenburg, III, 272 and Philosophical Transactions, 22, 11 February 1667). What was without doubt the most celebrated occasionalist work, Malebranche's De la recherche de la vérité, was not published until 1674/75 by which time occasionalist ideas had truly drifted across the channel. See C. J. McCracken, Malebranche and British Philosophy (Oxford, 1983).
80. Works, VI, 235 (Oldenburg, III, 272 and Philosophical Transactions, 22, 11 February 1667). What was without doubt the most celebrated occasionalist work, Malebranche's De la recherche de la vérité, was not published until 1674/75 by which time occasionalist ideas had truly drifted across the channel. See C. J. McCracken, Malebranche and British Philosophy (Oxford, 1983).
81. Works, VI, 235 (Oldenburg, III, 272 and Philosophical Transactions, 22, 11 February 1667). What was without doubt the most celebrated occasionalist work, Malebranche's De la recherche de la vérité, was not published until 1674/75 by which time occasionalist ideas had truly drifted across the channel. See C. J. McCracken, Malebranche and British Philosophy (Oxford, 1983).
82. Works, VI, 235 (Oldenburg, III, 272 and Philosophical Transactions, 22, 11 February 1667). What was without doubt the most celebrated occasionalist work, Malebranche's De la recherche de la vérité, was not published until 1674/75 by which time occasionalist ideas had truly drifted across the channel. See C. J. McCracken, Malebranche and British Philosophy (Oxford, 1983).
83. Works, VI, 235 (Oldenburg, III, 272 and Philosophical Transactions, 22, 11 February 1667). What was without doubt the most celebrated occasionalist work, Malebranche's De la recherche de la vérité, was not published until 1674/75 by which time occasionalist ideas had truly drifted across the channel. See C. J. McCracken, Malebranche and British Philosophy (Oxford, 1983).
84. Hydrostatical Paradoxes, in Works, II, 793.
85. Oldenburg mentions La Forge's Traité again in Philosophical Transactions, 40, 19 October 1668, 810, calling the author "the Ingenious D. Dela Forge" which suggests that he had read at least something of his writings by this date.
86. Oldenburg mentions La Forge's Traité again in Philosophical Transactions, 40, 19 October 1668, 810, calling the author "the Ingenious D. Dela Forge" which suggests that he had read at least something of his writings by this date.
87. This interest continued on into the early 1670s and is nicely illustrated by More's comment to Boyle that "when I was with you, you seemed not to be concerned for youself, but for Des Cartes," More to Boyle, 4 December 1671, in Works, VI, 514.
88. See The Second Part of the Christian Virtuoso, in Works, VI, 774. Another possible reference to occasionalism in defense of providence is in The Christian Virtuoso, in Works, V, 520, where Boyle says, "according to the Cartesians, all local motion (which is, under God, the grand principle of all actions among thing corporeal) is adventitious to matter, and was at first produced in it, and is still every moment continued and preserved immediately by God: whence it may be inferred, that he concurs to the actions of each particular agent (as they are physical) and consequently, that his providence reaches to all and every one of them."
89. See The Second Part of the Christian Virtuoso, in Works, VI, 774. Another possible reference to occasionalism in defense of providence is in The Christian Virtuoso, in Works, V, 520, where Boyle says, "according to the Cartesians, all local motion (which is, under God, the grand principle of all actions among thing corporeal) is adventitious to matter, and was at first produced in it, and is still every moment continued and preserved immediately by God: whence it may be inferred, that he concurs to the actions of each particular agent (as they are physical) and consequently, that his providence reaches to all and every one of them."
90. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 523-24.
91. It is very important to note however that as early as 1670 in Jean Baptiste Du Hamel's De corporum affectionibus tum manifestis, tum occultis (Paris, 1670) interpreted Boyle's Origin of Forms and Qualities as deistic. See Oldenburg's review in the Philosophical Transactions, 65, 14 November 1670, 2106-7; also see Struan Jacobs, "Laws of Nature, Corpuscles, and Concourse: Non-occasionalist Tendencies in the Natural Philosophy of Robert Boyle," Journal of Philosophical Research, 19 (1994), 373-93.
92. It is very important to note however that as early as 1670 in Jean Baptiste Du Hamel's De corporum affectionibus tum manifestis, tum occultis (Paris, 1670) interpreted Boyle's Origin of Forms and Qualities as deistic. See Oldenburg's review in the Philosophical Transactions, 65, 14 November 1670, 2106-7; also see Struan Jacobs, "Laws of Nature, Corpuscles, and Concourse: Non-occasionalist Tendencies in the Natural Philosophy of Robert Boyle," Journal of Philosophical Research, 19 (1994), 373-93.
93. It is very important to note however that as early as 1670 in Jean Baptiste Du Hamel's De corporum affectionibus tum manifestis, tum occultis (Paris, 1670) interpreted Boyle's Origin of Forms and Qualities as deistic. See Oldenburg's review in the Philosophical Transactions, 65, 14 November 1670, 2106-7; also see Struan Jacobs, "Laws of Nature, Corpuscles, and Concourse: Non-occasionalist Tendencies in the Natural Philosophy of Robert Boyle," Journal of Philosophical Research, 19 (1994), 373-93.
94. It is very important to note however that as early as 1670 in Jean Baptiste Du Hamel's De corporum affectionibus tum manifestis, tum occultis (Paris, 1670) interpreted Boyle's Origin of Forms and Qualities as deistic. See Oldenburg's review in the Philosophical Transactions, 65, 14 November 1670, 2106-7; also see Struan Jacobs, "Laws of Nature, Corpuscles, and Concourse: Non-occasionalist Tendencies in the Natural Philosophy of Robert Boyle," Journal of Philosophical Research, 19 (1994), 373-93.
95. F. L. Nussbaum, The Triumph of Science and Reason (New York, 1953), 187. That Boyle denied any such view has recently been emphasized by Michael Hunter in his discussion of Boyle's unpublished Essay Of the holy scriptures. See Hunter, "How Boyle became a Scientist," 74-76. By 1978 the interpretation of Boyle had changed to the point where J. R. Jacob could argue that Boyle's Free Enquiry was written as an anti-deist polemic. See his "Boyle's atomism and the Restoration Assault on Pagan Naturalism," Social Studies of Science, 8 (1978), 211-33.
96. F. L. Nussbaum, The Triumph of Science and Reason (New York, 1953), 187. That Boyle denied any such view has recently been emphasized by Michael Hunter in his discussion of Boyle's unpublished Essay Of the holy scriptures. See Hunter, "How Boyle became a Scientist," 74-76. By 1978 the interpretation of Boyle had changed to the point where J. R. Jacob could argue that Boyle's Free Enquiry was written as an anti-deist polemic. See his "Boyle's atomism and the Restoration Assault on Pagan Naturalism," Social Studies of Science, 8 (1978), 211-33.
97. F. L. Nussbaum, The Triumph of Science and Reason (New York, 1953), 187. That Boyle denied any such view has recently been emphasized by Michael Hunter in his discussion of Boyle's unpublished Essay Of the holy scriptures. See Hunter, "How Boyle became a Scientist," 74-76. By 1978 the interpretation of Boyle had changed to the point where J. R. Jacob could argue that Boyle's Free Enquiry was written as an anti-deist polemic. See his "Boyle's atomism and the Restoration Assault on Pagan Naturalism," Social Studies of Science, 8 (1978), 211-33.
98. F. L. Nussbaum, The Triumph of Science and Reason (New York, 1953), 187. That Boyle denied any such view has recently been emphasized by Michael Hunter in his discussion of Boyle's unpublished Essay Of the holy scriptures. See Hunter, "How Boyle became a Scientist," 74-76. By 1978 the interpretation of Boyle had changed to the point where J. R. Jacob could argue that Boyle's Free Enquiry was written as an anti-deist polemic. See his "Boyle's atomism and the Restoration Assault on Pagan Naturalism," Social Studies of Science, 8 (1978), 211-33.
99. F. L. Nussbaum, The Triumph of Science and Reason (New York, 1953), 187. That Boyle denied any such view has recently been emphasized by Michael Hunter in his discussion of Boyle's unpublished Essay Of the holy scriptures. See Hunter, "How Boyle became a Scientist," 74-76. By 1978 the interpretation of Boyle had changed to the point where J. R. Jacob could argue that Boyle's Free Enquiry was written as an anti-deist polemic. See his "Boyle's atomism and the Restoration Assault on Pagan Naturalism," Social Studies of Science, 8 (1978), 211-33.
100. Westfall, Science and Religion in Seventeenth-Century England (New Haven, Conn., 1958), 127, says of Boyle "In the hands of men who were less devout his religious expressions could readily have been turned into deism." See also René Dugas, Mechanics in the Seventeenth Century (Neuchatel, 1958), 333.
101. Westfall, Science and Religion in Seventeenth-Century England (New Haven, Conn., 1958), 127, says of Boyle "In the hands of men who were less devout his religious expressions could readily have been turned into deism." See also René Dugas, Mechanics in the Seventeenth Century (Neuchatel, 1958), 333.
102. Free Enquiry, in Works, V, 163, italics added.
103. Ibid., 162.
104. The Christian Virtuoso, in Works, V, 520. See also Origin of Forms and Qualities, Works, III, 48 (S., 70). E. A. Burtt, The Metaphysical Foundations of Modern Physical Science (rev. ed., New York, 1932), 192, rightly recognized that Boyle rejected deism, but claimed that Boyle did not reconcile his view that law-like behavior of matter was accounted for by God with "the position that the laws of motion and the phenomena of gravity represent quite self-sufficient mechanical operations."
105. The Christian Virtuoso, in Works, V, 520. See also Origin of Forms and Qualities, Works, III, 48 (S., 70). E. A. Burtt, The Metaphysical Foundations of Modern Physical Science (rev. ed., New York, 1932), 192, rightly recognized that Boyle rejected deism, but claimed that Boyle did not reconcile his view that law-like behavior of matter was accounted for by God with "the position that the laws of motion and the phenomena of gravity represent quite self-sufficient mechanical operations."
106. The Christian Virtuoso, in Works, V, 520. See also Origin of Forms and Qualities, Works, III, 48 (S., 70). E. A. Burtt, The Metaphysical Foundations of Modern Physical Science (rev. ed., New York, 1932), 192, rightly recognized that Boyle rejected deism, but claimed that Boyle did not reconcile his view that law-like behavior of matter was accounted for by God with "the position that the laws of motion and the phenomena of gravity represent quite self-sufficient mechanical operations."
107. McGuire, "Boyle's Conception of Nature," 536.
108. Ibid., 532. See note 50 above.
109. E. McCann, "Was Boyle an Occasionalist?," Philosophy, its History and Historiography, ed. A. J. Holland (Dordrecht, 1985), 229-31.
110. John Milton, The Influence of the Nominalist Movement on the Scientific Thought of Bacon, Boyle and Locke (Ph.D. diss., Imperial College, London, 1982). See also Timothy Shanahan, "God and Nature in the Thought of Robert Boyle," Journal of the History of Philosophy, 26 (1988), 556-59.
111. John Milton, The Influence of the Nominalist Movement on the Scientific Thought of Bacon, Boyle and Locke (Ph.D. diss., Imperial College, London, 1982). See also Timothy Shanahan, "God and Nature in the Thought of Robert Boyle," Journal of the History of Philosophy, 26 (1988), 556-59.
112. McGuire, "Boyle's Conception of Nature," 525.
113. Free Enquiry, in Works, V, 170 (S., 181). It should be noted that McGuire actually quotes this passage ("Boyle's Conception of Nature," 533) and goes on to claim that "once created nature is maintained by his 'ordinary and general concourse' so as to sustain the efficacy of secondary causes implanted in it at the beginning"; but within two pages he tells us that a "fundamental" doctrine for Boyle is "[s]ince there are no agents in nature, there can be no true causation in the physical realm," ibid., 535.
114. Free Enquiry, in Works, V, 170 (S., 181). It should be noted that McGuire actually quotes this passage ("Boyle's Conception of Nature," 533) and goes on to claim that "once created nature is maintained by his 'ordinary and general concourse' so as to sustain the efficacy of secondary causes implanted in it at the beginning"; but within two pages he tells us that a "fundamental" doctrine for Boyle is "[s]ince there are no agents in nature, there can be no true causation in the physical realm," ibid., 535.
115. Free Enquiry, 176 (S., 185).
116. For instance in the Excellency of the Mechanical Hypothesis Boyle says, "the laws of motion being settled and all upheld by his incessant concourse and general providence, the phaenomena of the world thus constituted are physically produced by the mechanical affections of the parts of matter...," Works, IV, 68-69 (S., 139), italics added. See also Excellency of Theology, in Works, IV, 19.
117. For instance in the Excellency of the Mechanical Hypothesis Boyle says, "the laws of motion being settled and all upheld by his incessant concourse and general providence, the phaenomena of the world thus constituted are physically produced by the mechanical affections of the parts of matter...," Works, IV, 68-69 (S., 139), italics added. See also Excellency of Theology, in Works, IV, 19.
118. Shanahan, "God and Nature in the Thought of Robert Boyle," 547-69.
119. The Christian Virtuoso, in Works, V, 521, italics added. See also Of the High Veneration Man's Intellect Owes to God (High Veneration), Works, V, 141-43, § 22-§ 23.
120. The Christian Virtuoso, in Works, V, 521, italics added. See also Of the High Veneration Man's Intellect Owes to God (High Veneration), Works, V, 141-43, § 22-§ 23.
121. Free Enquiry, in Works, V, 176 (S., 185).
122. Origin of Forms and Qualities, in Works, III, 42 (S., 61).
123. Ibid., 15 (S., 19). See also An Introduction to the History of Particular Qualities, in Works, III, 300 (S., 109).
124. Ibid., 15 (S., 19). See also An Introduction to the History of Particular Qualities, in Works, III, 300 (S., 109).
125. Origin of Forms and Qualities, in Works, III, 31 (S., 44).
126. Shanahan, "God and Nature in the Thought of Robert Boyle," 567.
127. The works are The Christian Virtuoso and in particular the Free Enquiry. Of course, much of the material in these works was composed earlier, but the reason for drawing on them here is twofold; first, because they were published in what is most likely the decade of composition of the folios on occasionalism; and second, since Boyle approved of their publication so late in his life, they cannot be said to represent an immature stage in the development of the corpuscular hypothesis. On the evolution of the Free Enquiry see Michael Hunter and E. B. Davis, "The Making of Robert Boyle's Free Enquiry into the Vulgarly Receiv'd Notion of Nature (1686)," Early Science and Medicine, 1 (1996), 204-71.
128. Free Enquiry, in Works, V, 170 (S., 181). See Shanahan, "God and Nature in the Thought of Robert Boyle," 567. Of course the problem that Descartes faced in harmonizing this thesis with the doctrine of modes applies equally to Boyle.
129. Free Enquiry, in Works, V, 170 (S., 181). See Shanahan, "God and Nature in the Thought of Robert Boyle," 567. Of course the problem that Descartes faced in harmonizing this thesis with the doctrine of modes applies equally to Boyle.
130. For the contingency of this power of matter see also High Veneration, in Works, V, 140.
131. Free Enquiry, in Works, V, 209. Boyle says there is "an inward principle, by which they are moved, till they have attained their position," ibid.
132. Free Enquiry, in Works, V, 209. Boyle says there is "an inward principle, by which they are moved, till they have attained their position," ibid.
133. Advices, in Works, IV, 457.
134. This conception of the powers of matter is consistent with Boyle's conception of motion as a successive being. But, in keeping with his ambivalence on the ontological status of motion, he sometimes speaks of the motive power of matter, not as its ability to transfer motion, but as if it is the power of one body to initiate motion anew in another body; that is, to enable another body to acquire the mode of motion. So in the High Veneration we find Boyle speculating that matter might have the power of "exciting motion in another body, without the movent's losing its own [motion]," Works, V, 139.
135. The Christian Virtuoso, in Works, V, 521, italics added.
136. Ibid., 521.
137. Excellency of the Mechanical Hypothesis, in Works, IV, 68-69 (S., 139), italics added.
138. See Desmond Clarke, Occult Powers and Hypotheses (Oxford, 1989); Nadler (ed.), Causation in Early Modern Philosophy; and "Occasionalism and General Will in Malebranche," Journal of the History of Philosophy, 31 (1993), 31-47; and Del Ratzsch, "Nomo(theo)logical Necessity," Christian Theism and the Problems of Philosophy, ed. M. D. Beaty (Notre Dame, 1990), 184-207. I am indebted to Derek Brookes for this reference.
139. See Desmond Clarke, Occult Powers and Hypotheses (Oxford, 1989); Nadler (ed.), Causation in Early Modern Philosophy; and "Occasionalism and General Will in Malebranche," Journal of the History of Philosophy, 31 (1993), 31-47; and Del Ratzsch, "Nomo(theo)logical Necessity," Christian Theism and the Problems of Philosophy, ed. M. D. Beaty (Notre Dame, 1990), 184-207. I am indebted to Derek Brookes for this reference.
140. See Desmond Clarke, Occult Powers and Hypotheses (Oxford, 1989); Nadler (ed.), Causation in Early Modern Philosophy; and "Occasionalism and General Will in Malebranche," Journal of the History of Philosophy, 31 (1993), 31-47; and Del Ratzsch, "Nomo(theo)logical Necessity," Christian Theism and the Problems of Philosophy, ed. M. D. Beaty (Notre Dame, 1990), 184-207. I am indebted to Derek Brookes for this reference.
141. See Desmond Clarke, Occult Powers and Hypotheses (Oxford, 1989); Nadler (ed.), Causation in Early Modern Philosophy; and "Occasionalism and General Will in Malebranche," Journal of the History of Philosophy, 31 (1993), 31-47; and Del Ratzsch, "Nomo(theo)logical Necessity," Christian Theism and the Problems of Philosophy, ed. M. D. Beaty (Notre Dame, 1990), 184-207. I am indebted to Derek Brookes for this reference.
142. Boyle Papers, 10, fol. 39.
143. See for instance the Origin of Forms and Qualities written before 1665 and the Free Enquiry which was well underway in 1666.
144. See for instance the Origin of Forms and Qualities written before 1665 and the Free Enquiry which was well underway in 1666.
145. v, quoted from M. B. Hall, "Boyle's Method of Work: Promoting his Corpuscular Philosophy," Note, and Records of the Royal Society, 41 (1987), 136.
146. v, quoted from M. B. Hall, "Boyle's Method of Work: Promoting his Corpuscular Philosophy," Note, and Records of the Royal Society, 41 (1987), 136.
147. Compare, for example, Origin of Forms and Qualities, in Works, III, 15 and 35 (S., 18 and 50) with Some Physico-theological Considerations about the Possibility of the Resurrection, in Works, IV, 198-99 (S., 202-3).
148. Compare, for example, Origin of Forms and Qualities, in Works, III, 15 and 35 (S., 18 and 50) with Some Physico-theological Considerations about the Possibility of the Resurrection, in Works, IV, 198-99 (S., 202-3).
149. A Proëmial Essay, in Works, I, 307.
150. Ibid., 303. For more reservations about system-building see The Excellency of Theology, in Works, IV, 54-55; and Boyle to Oldenburg, 13 June 1666, Oldenburg, III, 161.
151. Ibid., 303. For more reservations about system-building see The Excellency of Theology, in Works, IV, 54-55; and Boyle to Oldenburg, 13 June 1666, Oldenburg, III, 161.
152. Ibid., 303. For more reservations about system-building see The Excellency of Theology, in Works, IV, 54-55; and Boyle to Oldenburg, 13 June 1666, Oldenburg, III, 161.
153. Appendix to the First Part of the Christian Virtuoso, in Works, VI, 700.
154. See, for instance, Preface to Some Specimens of An Attempt to make Chymical Experiments useful to illustrate the notions of the Corpuscular Philosophy (Some Specimens), in Works, I, 355-56; and Of the Strange Subtilty of Effluviums, in Works, III, 661.
155. See, for instance, Preface to Some Specimens of An Attempt to make Chymical Experiments useful to illustrate the notions of the Corpuscular Philosophy (Some Specimens), in Works, I, 355-56; and Of the Strange Subtilty of Effluviums, in Works, III, 661.
156. Preface to Some Specimens, in Works, I, 355.
157. Ibid., 356.
158. Ibid., 358-59.
159. That Boyle effectively conveyed such an image of himself is borne out by John Evelyn's letter to William Wotton, 29 March 1696, in which Evelyn says of Boyle, "I question whether ever any man has produc'd more Experiments to Establish his Opinion, without Dogmatizing: He was a Corpuscularian without Epicurus, Addicted to no particular sect; but as became a generous & free Philosopher, before all preferring Truth"; in Michael Hunter, Robert Boyle: By Himself and His Friends (London, 1994), 87.
160. Ann Blair, "Humanist Methods in Natural Philosophy: The Commonplace Book," JHI, 53 (1992), 547-48. Steven Shapin drew my attention to this reference. See also Shapin's "Personal Development and Intellectual Biography: The Case of Robert Boyle," British Journal for the History of Science, 26 (1993), 340.
161. Ann Blair, "Humanist Methods in Natural Philosophy: The Commonplace Book," JHI, 53 (1992), 547-48. Steven Shapin drew my attention to this reference. See also Shapin's "Personal Development and Intellectual Biography: The Case of Robert Boyle," British Journal for the History of Science, 26 (1993), 340.
162. See her The Diffident Naturalist: Robert Boyle and the Philosophy of Experiment (Chicago, 1995).