Natural Philosophers

"I have... begun to collect materials for a work... relating to every department of medical knowledge: ...it will be comparatively more concise than these lectures, in proportion to what has been said and written respecting physic, but, I hope, much more complete, with regard to all that is known with certainty, and can be applied with utility."

"The propriety of the selection which was made by the Institute of France, of Wollaston, Davy, and Young, as the most eminent representatives of English science in that age, was disputed by very few of their contemporaries... If Young held the lowest place in the order of precedency then, he unquestionably occupies the highest now. The most brilliant achievements of Davy, whether considered singly or collectively, are probably surpassed in importance by the discovery and demonstration of the interference of light; but whilst the first received the prompt and unhesitating acknowledgment of the scientific world and at once secured for their author the honours and rewards which were due to his merits, the second, even after emerging from a long period of misrepresentation and neglect, had to make its way, step by step... against the opposition of adverse and long established theories, supported by the authority of the two greatest men known to the scientific history of the past and the present age; and it only received a tardy and reluctant recognition—and that rather by implication than avowedly—when near the close of his life, the was awarded by the Royal Society to Fresnel, who completed the structure of which Dr. Young had laid the foundations. If we refer to his other scientific works, embracing so wide a range of subjects, and some...—more especially his essays on the tides and the cohesion of fluids—so remarkable for the boldness and originality of their treatment, we shall find that they were rarely read and never appreciated by his contemporaries, and even now are neither sufficiently known nor adequately valued: whilst if justice was awarded more promptly and in more liberal measure... to his hieroglyphical labours, these also were singularly unfortunate... by coming into collision with adverse claims which were most unfairly and unscrupulously urged in his own age, and not much less so... in very recent times. The great variety also of his titles to commemoration as a classical scholar and archaeologist, a medical writer, an optician, a mathematician, or a physical philosopher, increases the difficulty of judging his relative rank amongst men of celebrity, whether they were his contemporaries or not: for the position which he might not venture to claim... to any single department of human knowledge, might be readily conceded to him when his combined labours were taken into consideration."

"There were giants abroad in the world of science in the early days of our century, Herschel, Lagrange, and Laplace; Cuvier, Brongniart, and Lamarck; Humboldt, Goethe, Priestley—what need to extend the list?—the names crowd upon us. But among them all there was no taller intellectual figure than that of a young Quaker who came to settle in London and practise the profession of medicine in the year 1801. The name of this young aspirant to medical honors and emoluments was Thomas Young. He came fresh from professional studies at Edinburgh and on the Continent, and he had the theory of medicine at his tongue's end; yet his medical knowledge, compared with the mental treasures of his capacious intellect as a whole, was but as a drop of water in the ocean. Incidentally the young physician was prevailed upon to occupy... the chair of Natural Philosophy at the , which Count Rumford had founded, and of which Davy was then Professor of Chemistry—the institution whose glories have been perpetuated by such names as Faraday and Tyndall, and which the Briton of to-day speaks of as the "Pantheon of Science.""

"Dr. Young, by his own confession, and for reasons... alluded to, was not adapted for a popular lecturer. His style was too compressed and laconic, and he had not sufficient knowledge of the intellectual habits of other men, to address himself prominently to those points of a subject where their difficulties were likely to occur. If... delivered nearly in the form in which they are printed, [the lectures] must have been generally unintelligible even to well-prepared persons, notwithstanding all the assistance which models, drawings, and diagrams could afford."

"Thus to the plain man there may be no metaphor in... Thomas Young's "kinetic energy" and Michelangelo's figure of Leda. Placed in their customary contexts these present nothing to him but the face of literal truth. To the initiated, however, who are aware of the "gross original" senses as well as the now literal senses , they may become metaphors. There are no metaphors per se...."

"In one of his earlier writings, the System of Transcendental Idealism; which we shall consider first of all, Schelling represented transcendental philosophy and natural philosophy as the two sides of scientific knowledge. Respecting the nature of the two, he expressly declared himself in this work, where he once more adopts a Fichtian starting-point: “All knowledge rests on the harmony of an objective with a subjective” In the common sense of the words this would be allowed; absolute unity, where the Notion and the reality are undistinguished in the perfected Idea, is the Absolute alone, or God; all else contains an element of discord between the objective and subjective. “We may give the name of nature to the entire objective content of our knowledge the entire subjective content, on the other hand, is called the ego or intelligence.” They are in themselves identical and presupposed as identical. The relation of nature to intelligence is given by Schelling thus: “Now if all knowledge has two poles which mutually presuppose and demand one another, there must be two fundamental sciences, and it must be impossible to start from the one pole without being driven to the other”. Thus nature is impelled to spirit, and spirit to nature; either may be given the first place, and both must come to pass. “If the objective is made the chief” we have the natural sciences as result, and; “the necessary tendency” the end, of all natural science thus is to pass from nature to intelligence. This is the meaning of the effort to connect natural phenomena with theory. The highest perfection of natural science would be the perfect spiritualization of all natural laws into laws of intuitive perception and thought.""

"On its pass through finitude, the being-for-itself of the counter-image expresses itself most potently as “”I-ness”, as self-identical individuality. Just as a planet in its orbit no sooner reaches its farthest distance from the center than it returns to its closest proximity, so the point of the farthest distance from God, the I-ness, is also the moment of its return to the Absolute, of the re-absorption into the ideal. P. 30"

"Countless attempts have been made to no avail to construct a continuity from the supreme principle of the intellectual world to the finite world. The oldest and most frequent of these attempts is well known: the principle of emanation, according to which the outflowings from the godhead, in gradual increments and detachment from the ordinary source, losing their divine perfection until, in the end, they pass into the opposite (matter, privation), just as light is finally confined by darkness. P. 24"

"Yes! We believe in a higher principle than your virtue and the kind of morality you speak of so paltrily and without much conviction. We believe that there is no imperative or reward for virtue for the soul because it simply acts according to the necessity of its inherent nature. The moral imperative expresses itself in an ought and presupposes the concept of an evil next to that of good. P. 43"

"The end of the philosophical dialogue lies in itself; it can never serve a purpose outside of itself. Just as a sculptor does not cease to be a work of art even if it lies at the bottom of the sea, so indeed every work of philosophy endures, even if uncomprehended in its own time. One would be grateful if it were merely a matter of incomprehension. Instead, the work is usually refitted and appropriated by various entities-some playing the part of the opponent; others, that of the proponent. P.3-4"

"Wie zugleich die objektive Welt nach Vorstellungen in uns, und Vorstellungen in uns nach der objektiven Welt sich bequemen, ist nicht zu begreifen, wenn nicht zwischen den beiden Welten, der ideellen und der reellen, eine vorherbestimmte Harmonie existiert. Diese vorherbestimmte Harmonie aber ist selbst nicht denkbar, wenn nicht die Tätigkeit, durch welche die objektive Welt produziert ist, ursprünglich identisch ist mit der, welche im Wollen sich äußert, und umgekehrt."

"Die Scheu vor der Spekulation, das angebliche Forteilen vom bloß Theoretischen zum Praktischen, bewirkt im Handeln notwendig die gleiche Flachheit wie im Wissen. Das Studium einer streng theoretischen Philosophie macht uns am unmittelbarsten mit Ideen vertraut, und nur Ideen geben dem Handeln Nachdruck und sittliche Bedeutung."

"There was a time when religion was kept secret from popular belief within the mystery cults like a holy fire, sharing a common sanctuary with philosophy. The legends of antiquity name the earliest philosophers as the originators of these mystery cults, from which the most enlightened among the later philosophers, notably Plato, liked to educe their divine teachings. At that time philosophers still had the courage and the right to discuss the singly great themes, the only ones worthy of philosophizing and rising above common knowledge. P. 7"

"What is Europe really but a sterile trunk which owes everything to oriental grafts?"

"If there is to be any philosophy at all, this contradiction must be resolved – and the solution of this problem, or answer to the question: how can we think both of Presentations as conforming to objects, and objects as conforming to presentations? is, not the first, but the highest task of transcendental philosophy."

"Alle Regeln, die man dem Studieren vorschreiben könnte, fassen sich in der einen zusammen: Lerne nur, um selbst zu schaffen."

"The books which are called Biblical were an obstacle to the perfection of Christianity and, in terms of truly religious content, they could not even remotely be compared with the sacred books of India, as well as many others from earlier and later times."

"The Christian missionaries who came to India believed they were proclaiming something unheard of to the inhabitants when they taught that the God of the Christians had become man. The latter were not astonished by this; they by no means denied the incarnation of God in Christ, and only found it strange that among the Christians it had happened just once, whereas with them it occurred often and in constant repetition. One cannot deny that they had more understanding of their religion than the Christian missionaries had of theirs."

"They think of the philosopher as holding the ideal or subjective in one hand and the real or objective in the other and then have him strike the palms of his hands together so that one abrades the other. The product of this abrasion is the Absolute. P. 12"

"It is easy to see that this problem can be solved neither in theoretical nor in practical philosophy, but only in a higher discipline, which is the link that combines them, and neither theoretical nor practical, but both at once."

"If the State, modeled after the universe, is split into two spheres or classes of beings – wherein the free represent the ideas and the unfree the concrete and sensate things – then the ultimate and uppermost order remains unrealized by both. By using sensate things as tools or organs, the ideas obtain a direct relationship to the apparitions and enter into them as souls. God, however, as identity of the highest order, remains above all reality and eternally has merely an indirect relationship. If then in the higher moral order the State represents a second nature, then the divine can never have anything other than an indirect relationship to it, never can it bear any real relationship to it, and religion, if it seeks to preserve itself in unscathed pure ideality, can therefore never exist – even in the most perfect State – other than esoterically in the form of mystery cults. P. 51"

"Schelling’s later work, like his early work, is often unsatisfactory in many different ways. There can be no doubt, however, about its historical importance for the development of modern philosophy: thinkers like Schopenhauer, Kierkegaard, Feuerbach, Nietzsche and Heidegger owe far more to Schelling than they admit."

"Maupertuis really had no principle, properly speaking, but only a vague formula, which was forced to do duty as the expression of different familiar phenomena not really brought under one conception. ...Maupertuis' performance, though it had been unfavorably criticized by all mathematicians, is, nevertheless, sort of invested with a sort of historical halo. It would seem almost as if something of the pious faith of the church had crept into mechanics. However, the mere endeavor to gain a more extensive view... was not altogether without results. Euler, at least, if not also Gauss, was stimulated by the attempt of Maupertuis."

"According to Du Bois Reymond, Maupertuis's teleological tendencies showed themselves early in his career in speculations as to what grounds the Creator could have had for preferring the law of the inverse square to all other possible laws of attraction. ... Maupertuis read to the Paris Academy on the 20th of February, 1740, a memoir entitled: "Loi du Repos des Corps." He began by remarking that demonstrations a priori of such principles as that of the conservation of vis viva "cannot apparently be given by physics; they seem to belong to some higher science." ... Maupertuis's first enunciation of the law of the least quantity of action was in a memoir read to the French Academy on April 15th, 1744, entitled "Accord de différentes Loix de la Nature qui avoient jusqu'ici paru incompatibles." The laws in question appear to be those of the reflection and of the refraction of light. When a ray of light in a uniform medium travels from one point to another, either without meeting an obstacle or with meeting a reflecting surface, nature leads it by the shortest path and in the shortest time. But when a ray is refracted by passing from a uniform medium to one of different density, the ray neither describes the shortest space nor does it take the shortest time about it. As Fermat showed, the time would be the shortest if light moved more quickly in rarer media, but Newton proved that, as Descartes had believed, light moves more quickly in denser media. Maupertuis's discovery was that light neither takes always the shortest path nor always that path which it describes in the shortest time, but "that for which the quantity of action is the least.""

"The quantity of action is the product of the mass of the bodies times their speed and the distance they travel. When a body is transported from one place to another, the action is proportional to the mass of the body, to its speed and to the distance over which it is transported."

"After having worked in the theory of light and gravitation, he announced, in 1744, a new minimum principle, the Principle of Least Action, from which he claimed he could deduce the behavior of light and masses in motion. The principle asserts that nature always behaves so as to minimize an integral known technically as action, and amounting to the integral of the product of mass, velocity, and distance traversed by a moving object. From this principle he deduced the Newtonian laws of motion. With sometimes suitable and sometimes questionable interpretation of the quantities involved, Maupertuis managed to show that optical phenomena, too, could be deduced from this principle. Hence, to an extent at least, he succeeded in uniting the optics of the eighteenth century and mechanical phenomena. ... Maupertuis advocated his principle for theological reasons. ...He ...proclaimed his principle to be not only a universal law of nature but also the first scientific proof of the existence of God, for it was "so wise a principle as to be worthy only of a Supreme Being."

"Research into motion was not to the liking (or perhaps not within the scope) of the ancients, so that we may consider it as a completely new science. How could the ancients have discovered the laws of moiton, given that some philosophers reduced all their speculations about motion to sophistic disputes, whereas others denied that motion existed at all?"

"It is only mental habit that prevents us from realizing how miraculous it is that motion can be passed from one body to another. Once our eyes have opened, nothing is so striking. For those who have never thought about it, it doesn't seem mysterious; by contrast, those who have meditated on it may despair of ever understanding it."

"A true philosopher does not engage in vain disputes about the nature of motion; rather, he wishes to know the laws by which it is distributed, conserved or destroyed, knowing that such laws is the basis for all natural philosophy."

"The supreme Being is everywhere; but He is not equally visible everywhere. Let us seek Him in the simplest things, in the most fundamental laws of Nature, in the universal rules by which movement is conserved, distributed or destroyed; and let us not seek Him in phenomena that are merely complex consequences of these laws."

"One should not be deceived by philosophical works that pretend to be mathematical, but are merely dubious and murky metaphysics. Just because a philosopher can recite the words lemma, theorem and corollary doesn't mean that his work has the certainty of mathematics. That certainty does not derive from big words, or even from the method used by geometers, but rather from the utter simplicity of the objects considered by mathematics."

"Everything is so arranged that the blind logic of mathematics executes the will of the most enlightened and free Mind."

"The elements that make up all other bodies, these must be bodies that are perfectly inelastic, undeformable and unchangeable."

"On the 15th of April 1744, I described the principle upon which the following work is based, in the public assembly of the Royal Academy of Sciences of Paris, as reported in the Acts of that academy. At the end of the same year, Professor Euler published his excellent book Methodus inveniendi lineas curvas maximi minimive proprietate gaudentes. In a supplement to his book, this illustrious geometer showed that, in the trajectory of a particle acted on by a central force, the velocity multiplied by the line element of the trajectory is minimized. This observation gave me great pleasure, as a beautiful application of my principle to the motion of the planets, which is determined by this principle. From the same principle, I will now try to derive higher and more important truths."

"Let us calculate the motion of bodies, but also consult the plans of the Intelligence that makes them move. It seems that the ancient philosophers made the first attempts at this sort of science, in looking for metaphysical relationships between numbers and material bodies. When they said that God occupies himself with geometry, they surely meant that He unites in that science the works of His power with the perspectives of His wisdom. From the all too few ancient geometers who undertook such studies, we have little that is intelligible or well-founded. The perfection which geometry has acquired since their time puts us in a better position to succeed, and may more than compensate for the advantages that those great minds had over us."

"It is interesting to note that Newton was not impressed by Descartes' great argument for God's existence derived from the idea of a perfect Being, nor by other metaphysical arguments that we have mentioned; yet Newton's own arguments for God's existence from the uniformity and suitability of different parts of the universe would not have seemed like proofs to Descartes."

"The refraction of light agrees with the grand principle that Nature always uses the simplest means to accomplish its effects. From this principle, can be derived whenever light passes from one medium to another, the ratio of the sine of the angle of refraction to the sine of the angle of refraction equals the inverse ratio of the speeds at which light moves in each medium. But this "budget", this expense of action that Nature minimizes in the refraction of light, is it also minimized in the direct propagation and reflection of light? Yes, it always has the smallest possible value."

"Now I have to define what I mean by "action". When a material body is transported from one point to another, it involves an action that depends on the speed of the body and on the distance it travels. However, the action is neither the speed nor the distance taken separately; rather, it is proportional to the sum of the distances travelled multiplied each by the speed at which they were travelled."

"Having discovered the true principle, I then derived all the laws that govern the motion of light, those concerning its direct propagation, its reflection and its refraction. I reserve for particular members of our Assembly the geometrical demonstration of my theory. I know the distaste that many mathematicians have for final causes applied to physics, a distaste that I share up to some point. I admit, it is risky to introduce such elements; their use is dangerous, as shown by the errors made by Fermat and Leibniz in following them. Nevertheless, it is perhaps not the principle that is dangerous, but rather the hastiness in taking as a basic principle that which is merely a consequence of a basic principle."

"Despite the disorder observed in Nature, one finds enough traces of the wisdom and power of its Author that one cannot fail to recognize Him."

"After so many great men have worked on this subject, I almost do not dare to say that I have discovered the universal principle upon which all these laws are based, a principle that covers both elastic and inelastic collisions and describes the motion and equilibrium of all material bodies. This is the principle of least action, a principle so wise and so worthy of the supreme Being, and intrinsic to all natural phenomena; one observes it at work not only in every change, but also in every constancy that Nature exhibits. In the collision of bodies, motion is distributed such that the quantity of action is as small as possible, given that the collision occurs. At equilibrium, the bodies are arranged such that, if they were to undergo a small movement, the quantity of action would be smallest. The laws of motion and equilibrium derived from this principle are exactly those observed in Nature. We may admire the applications of this principle in all phenomena: the movement of animals, the growth of plants, the revolutions of the planets, all are consequences of this principle. The spectacle of the universe seems all the more grand and beautiful and worthy of its Author, when one considers that it is all derived from a small number of laws laid down most wisely. Only thus can we gain a fitting idea of the power and wisdom of the supreme Being, not from some small part of creation for which we know neither the construction, usage, nor its relationship to other parts. What satisfaction for the human spirit in contemplating these laws of motion and equilibrium for all bodies in the universe, and in finding within them proof of the existence of Him who governs the universe!"

"The most beautiful discoveries since the Renaissance, indeed since the beginnings of all science, are the laws governing light, whether moving through a uniform medium, or being reflected from an opaque surface, or changing direction upon entering another transparent medium."

"May we not say that, in the fortuitous combination of the productions of Nature, since only those creatures could survive in whose organizations a certain degree of adaptation was present, there is nothing extraordinary in the fact that such adaptation is actually found in all these species which now exist? Chance, one might say, turned out a vast number of individuals; a small proportion of these were organized in such a manner that the animals' organs could satisfy their needs. A much greater number showed neither adaptation nor order; these last have all perished.... Thus the species which we see today are but a small part of all those that a blind destiny has produced."

"The ancient Greeks knew the laws that govern the propagation of light in a uniform medium and upon its reflection. However, the law governing the refraction of light as it passes from one transparent medium to another was unknown until the last century. Snell discovered it, Descartes tried to explain it and Fermat criticized his explanation. Since then, many great geometers have researched the problem, although no one has yet found a way of harmonizing the law of refraction with more fundamental laws that Nature must obey."

"Nature always uses the simplest means to accomplish its effects."

"I must now explain what I mean by the quantity of action. A certain action is necessary for the carrying of a body from one point to another: this action depends on the velocity which the body has and the space which it describes; but it is neither the velocity nor the space taken separately. The quantity of action varies directly as the velocity and the length of path described; it is proportional to the sum of the spaces, each being multiplied by the velocity with which the body describes it. It is this quantity of action which is here the true expense (dépense) of nature, and which she economizes as much as possible in the motion of light."

"We cannot doubt that all things are regulated by a supreme Being, who, while he has imprinted on matter forces which show his power, has destined it to execute effects which mark his wisdom... Let us calculate the motion of bodies, but let us also consult the designs of the Intelligence which makes them move."

"The first law is the same for both light and material bodies; they both move in a straight line, as long as they are not deflected by an outside force. The second law is also the same as that governing the reflection of an elastic ball from an impenetrable surface. Mechanics shows that such a ball is reflected from such a surface so that its angle of reflection equals its angle of incidence, as observed for light. But the third law still requires a plausible explanation. The passage of light from one medium to another exhibits behavior that is totally different from a ball moving through different media."

"When a change occurs in Nature, the quantity of action necessary for that change is as small as possible."

"After meditating deeply on this topic, it occurred to me that light, upon passing from one medium to another, has to make a choice, whether to follow the path of shortest distance (the straight line) or the path of least time. But why should it prefer time over space? Light cannot travel both paths at once, yet how does it decide to take one path over another? Rather than taking either of these paths per se, light takes the path that offers a real advantage: light takes the path that minimizes its action."