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Mary Wollstonecraft - Her life and 'A Vindication of the Rights of Woman' / World's First Feminist

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This is a brief, semi-satirical cartoon summarizing Wollstonecraft's stance on education, control of the passions, the cultivation of reason, and the danger of novels for the female intellect. Tying Wollstonecraft's critiques to the present, it takes as the paradigmatic example of works designed to thwart the development of rationality in women Twilight, by Stephanie Meyers.

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Three Minute Philosophy, Mary Wollstonecraft.

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This is a brief, semi-satirical cartoon summarizing Wollstonecraft's stance on education, control of the passions, the cultivation of reason, and the danger of novels for the female intellect. Tying Wollstonecraft's critiques to the present, it takes as the paradigmatic example of works designed to thwart the development of rationality in women Twilight, by Stephanie Meyers.

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Mary Wollstonecraft (, ; 27 April 1759 - 10 September 1797) was a British writer, philosopher, and advocate of women's rights. Until the late 20th century, Wollstonecraft's life, which encompassed several unconventional personal relationships at the time, received more attention than her writing. Today Wollstonecraft is regarded as one of the founding feminist philosophers, and feminists often cite both her life and her works as important influences.

During her brief career she wrote novels, treatises, a travel narrative, a history of the French Revolution, a conduct book, and a children's book. Wollstonecraft is best known for A Vindication of the Rights of Woman (1792), in which she argues that women are not naturally inferior to men but appear to be only because they lack education. She suggests that both men and women should be treated as rational beings and imagines a social order founded on reason.

After two ill-fated affairs, with Henry Fuseli and Gilbert Imlay (by whom she had a daughter, Fanny Imlay), Wollstonecraft married the philosopher William Godwin, one of the forefathers of the anarchist movement. Wollstonecraft died at the age of 38 leaving behind several unfinished manuscripts. She died 11 days after giving birth to her second daughter, Mary Shelley, who became an accomplished writer and the author of Frankenstein.

Wollstonecraft's widower published a (1798) of her life, revealing her unorthodox lifestyle, which inadvertently destroyed her reputation for almost a century. However, with the emergence of the feminist movement at the turn of the twentieth century, Wollstonecraft's advocacy of women's equality and critiques of conventional femininity became increasingly important.

Wollstonecraft was born on 27 April 1759 in Spitalfields, London. She was the second of the seven children of Elizabeth Dixon and Edward John Wollstonecraft. Although her family had a comfortable income when she was a child, her father gradually squandered it on speculative projects. Consequently, the family became financially unstable and they were frequently forced to move during Wollstonecraft's youth. The family's financial situation eventually became so dire that Wollstonecraft's father compelled her to turn over money that she would have inherited at her maturity. Moreover, he was apparently a violent man who would beat his wife in drunken rages. As a teenager, Wollstonecraft used to lie outside the door of her mother's bedroom to protect her. Wollstonecraft played a similar maternal role for her sisters, Everina and Eliza, throughout her life. In a defining moment in 1784, she persuaded Eliza, who was suffering from what was probably postpartum depression, to leave her husband and infant; Wollstonecraft made all of the arrangements for Eliza to flee, demonstrating her willingness to challenge social norms. The human costs, however, were severe: her sister suffered social condemnation and, because she could not remarry, was doomed to a life of poverty and hard work.

Two friendships shaped Wollstonecraft's early life. The first was with Jane Arden in Beverley. The two frequently read books together and attended lectures presented by Arden's father, a self-styled philosopher and scientist. Wollstonecraft revelled in the intellectual atmosphere of the Arden household and valued her friendship with Arden greatly, sometimes to the point of being emotionally possessive. Wollstonecraft wrote to her: "I have formed romantic notions of friendship ... I am a little singular in my thoughts of love and friendship; I must have the first place or none." In some of Wollstonecraft's letters to Arden, she reveals the volatile and depressive emotions that would haunt her throughout her life. The second and more important friendship was with Fanny (Frances) Blood, introduced to Wollstonecraft by the Clares, a couple in Hoxton who became parental figures to her; Wollstonecraft credited Blood with opening her mind.

Unhappy with her home life, Wollstonecraft struck out on her own in 1778 and accepted a job as a lady's companion to Sarah Dawson, a widow living in Bath. However, Wollstonecraft had trouble getting along with the irascible woman (an experience she drew on when describing the drawbacks of such a position in Thoughts on the Education of Daughters, 1787). In 1780 she returned home upon being called back to care for her dying mother. Rather than return to Dawson's employ after the death of her mother, Wollstonecraft moved in with the Bloods. She realised during the two years she spent with the family that she had idealised Blood, who was more invested in traditional feminine values than was Wollstonecraft. But Wollstonecraft remained dedicated to Fanny and her family throughout her life, frequently giving pecuniary assistance to Blood's brother.

Wollstonecraft had envisioned living in a female utopia with Blood; they made plans to rent rooms together and support each other emotionally and financially, but this dream collapsed under economic realities. In order to make a living, Wollstonecraft, her sisters and Blood set up a school together in Newington Green, a Dissenting community. Blood soon became engaged and, after her marriage, moved to Lisbon, Portugal with her husband, Hugh Skeys, in hopes that it would improve her health which had always been precarious. Despite the change of surroundings Blood's health further deteriorated when she became pregnant, and in 1785 Wollstonecraft left the school and followed Blood to nurse her, but to no avail. Moreover, her abandonment of the school led to its failure. Blood's death devastated Wollstonecraft and was part of the inspiration for her first novel, Mary: A Fiction (1788).

"The first of a new genus"

Wollstonecraft in 1790-91, by John Opie

Frontispiece to the 1791 edition of Original Stories from Real Life engraved by William Blake

After Blood's death in 1785, Wollstonecraft's friends helped her obtain a position as governess to the daughters of the Anglo-Irish Kingsborough family in Ireland. Although she could not get along with Lady Kingsborough, the children found her an inspiring instructor; one of the daughters, Margaret King, would later say she "had freed her mind from all superstitions". Some of Wollstonecraft's experiences during this year would make their way into her only children's book, Original Stories from Real Life (1788).

Frustrated by the limited career options open to respectable yet poor women-an impediment which Wollstonecraft eloquently describes in the chapter of Thoughts on the Education of Daughters entitled "Unfortunate Situation of Females, Fashionably Educated, and Left Without a Fortune"-she decided, after only a year as a governess, to embark upon a career as an author. This was a radical choice, since, at the time, few women could support themselves by writing. As she wrote to her sister Everina in 1787, she was trying to become "the first of a new genus". She moved to London and, assisted by the liberal publisher Joseph Johnson, found a place to live and work to support herself. She learned French and German and translated texts, most notably Of the Importance of Religious Opinions by Jacques Necker and Elements of Morality, for the Use of Children by Christian Gotthilf Salzmann. She also wrote reviews, primarily of novels, for Johnson's periodical, the Analytical Review. Wollstonecraft's intellectual universe expanded during this time, not only from the reading that she did for her reviews but also from the company she kept: she attended Johnson's famous dinners and met the radical pamphleteer Thomas Paine and the philosopher William Godwin. The first time Godwin and Wollstonecraft met, they were disappointed in each other. Godwin had come to hear Paine, but Wollstonecraft assailed him all night long, disagreeing with him on nearly every subject. Johnson himself, however, became much more than a friend; she described him in her letters as a father and a brother.

In London, Wollstonecraft lived on Dolben Street, in Southwark; an up-and-coming area following the opening of the first Blackfriars Bridge in 1769. While in London, she formed connections with members of the Blue Stockings Society and pursued a relationship with the artist Henry Fuseli, even though he was already married. She was, she wrote, enraptured by his genius, "the grandeur of his soul, that quickness of comprehension, and lovely sympathy". She proposed a platonic living arrangement with Fuseli and his wife, but Fuseli's wife was appalled, and he broke off the relationship with Wollstonecraft. After Fuseli's rejection, Wollstonecraft decided to travel to France to escape the humiliation of the incident, and to participate in the revolutionary events that she had just celebrated in her recent Vindication of the Rights of Men (1790). She had written the Rights of Men in response to the Whig MP Edmund Burke's politically conservative critique of the French Revolution in Reflections on the Revolution in France (1790) and it made her famous overnight. Reflections on the Revolution in France was published on 1 November 1790, and so angered Wollstonecraft that she spent the rest of the month writing her rebuttal. A Vindication of the Rights of Men, in a Letter to the Right Honourable Edmund Burke was published on 29 November 1790, initially anonymously; the second edition of A Vindication of the Rights of Men was published on 18 December, and this time the publisher revealed Wollstonecraft as the author.

Wollstonecraft called the French Revolution a "glorious chance to obtain more virtue and happiness than hitherto blessed our globe". Against Burke's dismissal of the Third Estate as men of no account, Wollstonecraft wrote, "Time may show, that this obscure throng knew more of the human heart and of legislation than the profligates of rank, emasculated by hereditary effeminacy". About the events of 5-6 October 1789, when the royal family was marched from Versailles to Paris by a group of angry housewives, Burke praised Queen Marie Antoinette as a symbol of the refined elegance of the ancien régime, who was surrounded by "furies from hell, in the abused shape of the vilest of women". Wollstonecraft by contrast wrote of the same event: "Probably you [Burke] mean women who gained a livelihood by selling vegetables or fish, who never had any advantages of education".

Wollstonecraft was compared with such leading lights as the theologian and controversialist Joseph Priestley and Paine, whose Rights of Man (1791) would prove to be the most popular of the responses to Burke. She pursued the ideas she had outlined in Rights of Men in A Vindication of the Rights of Woman (1792), her most famous and influential work. Wollstonecraft's fame extended across the English channel, for when the French statesmen Charles Maurice de Talleyrand-Périgord visited London in 1792, he visited her, during which she asked that French girls be given the same right to an education that French boys were being offered by the new regime in France.

10 August attack on the Tuileries Palace; French revolutionary violence spreads

Wollstonecraft left for Paris in December 1792 and arrived about a month before Louis XVI was guillotined. Britain and France were on the brink of war when she left for Paris, and many advised her not to go. France was in turmoil. She sought out other British visitors such as Helen Maria Williams and joined the circle of expatriates then in the city. During her time in Paris, Wollstonecraft associated mostly with the moderate Girondins rather than the more radical Jacobins. It was indicative that when Archibald Hamilton Rowan, the United Irishman, encountered her in the city in 1794 it was at a post-Terror festival in honour of the moderate revolutionary leader Mirabeau, who had been a great hero for Irish and English radicals before his death (from natural causes) in April 1791.

On 26 December 1792, Wollstonecraft saw the former king, Louis XVI, being taken to be tried before the National Assembly, and much to her own surprise, found "the tears flow[ing] insensibly from my eyes, when I saw Louis sitting, with more dignity than I expected from his character, in a hackney coach going to meet death, where so many of his race have triumphed".

France declared war on Britain in February 1793. Wollstonecraft tried to leave France for Switzerland but was denied permission. In March, the Jacobin-dominated Committee of Public Safety came to power, instituting a totalitarian regime meant to mobilise France for the first " total war".

Life became very difficult for foreigners in France. At first, they were put under police surveillance and, to get a residency permit, had to produce six written statements from Frenchmen testifying to their loyalty to the republic. Then, on 12 April 1793, all foreigners were forbidden to leave France. Despite her sympathy for the revolution, life for Wollstonecraft become very uncomfortable, all the more so as the Girondins had lost out to the Jacobins. Some of Wollstonecraft's French friends lost their heads to the guillotine as the Jacobins set out to annihilate their enemies.

Gilbert Imlay, the Reign of Terror, and her first child

Having just written the Rights of Woman, Wollstonecraft was determined to put her ideas to the test, and in the stimulating intellectual atmosphere of the French Revolution, she attempted her most experimental romantic attachment yet: she met and fell passionately in love with Gilbert Imlay, an American adventurer. Wollstonecraft put her own principles in practice by sleeping with Imlay even though they were not married, which was unacceptable behaviour from a "respectable" British woman. Whether or not she was interested in marriage, he was not, and she appears to have fallen in love with an idealisation of the man. Despite her rejection of the sexual component of relationships in the Rights of Woman, Wollstonecraft discovered that Imlay awakened her interest in sex.

Wollstonecraft was to a certain extent disillusioned by what she saw in France, writing that the people under the republic still behaved slavishly to those who held power while the government remained "venal" and "brutal". Despite her disenchantment, Wollstonecraft wrote:

I cannot yet give up the hope, that a fairer day is dawning on Europe, though I must hesitatingly observe, that little is to be expected from the narrow principle of commerce, which seems everywhere to be shoving aside the point of honour of the noblesse [nobility]. For the same pride of office, the same desire of power are still visible; with this aggravation, that, fearing to return to obscurity, after having but just acquired a relish for distinction, each hero, or philosopher, for all are dubbed with these new titles, endeavors to make hay while the sun shines.

Wollstonecraft was offended by the Jacobins' treatment of women. They refused to grant women equal rights, denounced " Amazons", and made it clear that women were supposed to conform to Jean-Jacques Rousseau's ideal of helpers to men. On 16 October 1793, Marie Antoinette was guillotined; among her charges and convictions, she was found guilty of committing incest with her son. Though Wollstonecraft disliked the former queen, she was troubled that the Jacobins would make Marie Antoinette's alleged perverse sexual acts one of the central reasons for the French people to hate her.

As the daily arrests and executions of the Reign of Terror began, Wollstonecraft came under suspicion. She was, after all, a British citizen known to be a friend of leading Girondins. On 31 October 1793, most of the Girondin leaders were guillotined; when Imlay broke the news to Wollstonecraft, she fainted. By this time, Imlay was taking advantage of the British blockade of France, which had caused shortages and worsened ever-growing inflation, by chartering ships to bring food and soap from America and dodge the British Royal Navy, goods that he could sell at a premium to Frenchmen who still had money. Imlay's blockade-running gained the respect and support of some Jacobins, ensuring, as he had hoped, his freedom during the Terror. To protect Wollstonecraft from arrest, Imlay made a false statement to the U.S. embassy in Paris that he had married her, automatically making her an American citizen. Some of her friends were not so lucky; many, like Thomas Paine, were arrested, and some were even guillotined. Her sisters believed she had been imprisoned.[citation needed ]

Wollstonecraft called life under the Jacobins "nightmarish". There were gigantic daytime parades requiring everyone to show themselves and lustily cheer lest they be suspected of inadequate commitment to the republic, as well as nighttime police raids to arrest 'enemies of the republic'. In a March 1794 letter to her sister Everina, Wollstonecraft wrote:

It is impossible for you to have any idea of the impression the sad scenes I have been a witness to have left on my mind ... death and misery, in every shape of terrour, haunts this devoted country-I certainly am glad that I came to France, because I never could have had else a just opinion of the most extraordinary event that has ever been recorded.

Wollstonecraft soon became pregnant by Imlay, and on 14 May 1794 she gave birth to her first child, Fanny, naming her after perhaps her closest friend. Wollstonecraft was overjoyed; she wrote to a friend, "My little Girl begins to suck so MANFULLY that her father reckons saucily on her writing the second part of the R[igh]ts of Woman" (emphasis hers). She continued to write avidly, despite not only her pregnancy and the burdens of being a new mother alone in a foreign country, but also the growing tumult of the French Revolution. While at Le Havre in northern France, she wrote a history of the early revolution, An Historical and Moral View of the French Revolution, which was published in London in December 1794. Imlay, unhappy with the domestic-minded and maternal Wollstonecraft, eventually left her. He promised that he would return to her and Fanny at Le Havre, but his delays in writing to her and his long absences convinced Wollstonecraft that he had found another woman. Her letters to him are full of needy expostulations, which most critics explain as the expressions of a deeply depressed woman, while others say they resulted from her circumstances-a foreign woman alone with an infant in the middle of a revolution that had seen good friends imprisoned or executed.

The fall of the Jacobins and An Historical and Moral View of the French Revolution

In July 1794, Wollstonecraft welcomed the fall of the Jacobins, predicting it would be followed with a restoration of freedom of the press in France, which led her to return to Paris. In August 1794, Imlay departed for London and promised to return soon. In 1793, the British government had begun a crackdown on radicals, suspending civil liberties, imposing drastic censorship, and trying for treason anyone suspected of sympathy with the revolution, which led Wollstonecraft to fear she would be imprisoned if she returned.

The winter of 1794-95 was the coldest winter in Europe for over a century, which reduced Wollstonecraft and her daughter Fanny to desperate circumstances. The river Seine froze that winter, which made it impossible for ships to bring food and coal to Paris, leading to widespread starvation and deaths from the cold in the city. Wollstonecraft continued to write to Imlay, asking him to return to France at once, declaring she still had faith in the revolution and did not wish to return to Britain. After she left France on 7 April 1795, she continued to refer to herself as "Mrs. Imlay", even to her sisters, in order to bestow legitimacy upon her child.

The British historian Tom Furniss called An Historical and Moral View of the French Revolution the most neglected of Wollstonecraft's books. It was first published in London in 1794, but a second edition did not appear until 1989. Later generations were more interested in her feminist writings than in her account of the French Revolution, which Furniss has called her "best work". Wollstonecraft was not trained as a historian, but she used all sorts of journals, letters and documents recounting how ordinary people in France reacted to the revolution. She was trying to counteract what Furniss called the "hysterical" anti-revolutionary mood in Britain, which depicted the revolution as due to the entire French nation's going mad. Wollstonecraft argued instead that the revolution arose from a set of social, economic and political conditions that left no other way out of the crisis that gripped France in 1789.

An Historical and Moral View of the French Revolution was a difficult balancing act for Wollstonecraft. She condemned the Jacobin regime and the Reign of Terror, but at same time she argued that the revolution was a great achievement, which led her to stop her history in late 1789 rather than write about the Terror of 1793-94. Edmund Burke had ended his Reflections on the Revolution in France with reference to the events of 5-6 October 1789, when a group of women from Paris forced the French royal family from the Palace of Versailles to Paris. Burke called the women "furies from hell", while Wollstonecraft defended them as ordinary housewives angry about the lack of bread to feed their families. Against Burke's idealised portrait of Marie Antoinette as a noble victim of a mob, Wollstonecraft portrayed the queen as a femme fatale, a seductive, scheming and dangerous woman. Wollstonecraft argued that the values of the aristocracy corrupted women in a monarchy because women's main purpose in such a society was to bear sons to continue a dynasty, which essentially reduced a woman's value to only her womb. Moreover, Wollstonecraft pointed out that unless a queen was a queen regnant, most queens were queen consorts, which meant a woman had to exercise influence via her husband or son, encouraging her to become more and more manipulative. Wollstonecraft argued that aristocratic values, by emphasising a woman's body and her ability to be charming over her mind and character, had encouraged women like Marie Antoinette to be manipulative and ruthless, making the queen into a corrupted and corrupting product of the ancien régime.

In Biographical Memoirs of the French Revolution (1799) the historian John Adolphus, F.S.A., condemned Wollstonecraft's work as a "rhapsody of libellous declamations" and took particular offense at her depiction of Louis XVI.

England and William Godwin

Seeking Imlay, Wollstonecraft returned to London in April 1795, but he rejected her. In May 1795 she attempted to commit suicide, probably with laudanum, but Imlay saved her life (although it is unclear how). In a last attempt to win back Imlay, she embarked upon some business negotiations for him in Scandinavia, trying to locate a Norwegian captain who had absconded with silver that Imlay was trying to get past the British blockade of France. Wollstonecraft undertook this hazardous trip with only her young daughter and Marguerite, her maid. She recounted her travels and thoughts in letters to Imlay, many of which were eventually published as Letters Written During a Short Residence in Sweden, Norway, and Denmark in 1796. When she returned to England and came to the full realisation that her relationship with Imlay was over, she attempted suicide for the second time, leaving a note for Imlay:

Let my wrongs sleep with me! Soon, very soon, shall I be at peace. When you receive this, my burning head will be cold ... I shall plunge into the Thames where there is the least chance of my being snatched from the death I seek. God bless you! May you never know by experience what you have made me endure. Should your sensibility ever awake, remorse will find its way to your heart; and, in the midst of business and sensual pleasure, I shall appear before you, the victim of your deviation from rectitude.

Portrait of William Godwin by James Northcote, oil on canvas, 1802

She then went out on a rainy night and "to make her clothes heavy with water, she walked up and down about half an hour" before jumping into the River Thames, but a stranger saw her jump and rescued her. Wollstonecraft considered her suicide attempt deeply rational, writing after her rescue,

I have only to lament, that, when the bitterness of death was past, I was inhumanly brought back to life and misery. But a fixed determination is not to be baffled by disappointment; nor will I allow that to be a frantic attempt, which was one of the calmest acts of reason. In this respect, I am only accountable to myself. Did I care for what is termed reputation, it is by other circumstances that I should be dishonoured.

Gradually, Wollstonecraft returned to her literary life, becoming involved with Joseph Johnson's circle again, in particular with Mary Hays, Elizabeth Inchbald, and Sarah Siddons through William Godwin. Godwin and Wollstonecraft's unique courtship began slowly, but it eventually became a passionate love affair. Godwin had read her Letters Written in Sweden, Norway, and Denmark and later wrote that "If ever there was a book calculated to make a man in love with its author, this appears to me to be the book. She speaks of her sorrows, in a way that fills us with melancholy, and dissolves us in tenderness, at the same time that she displays a genius which commands all our admiration." Once Wollstonecraft became pregnant, they decided to marry so that their child would be legitimate. Their marriage revealed the fact that Wollstonecraft had never been married to Imlay, and as a result she and Godwin lost many friends. Godwin was further criticised because he had advocated the abolition of marriage in his philosophical treatise Political Justice. After their marriage on 29 March 1797, Godwin and Wollstonecraft moved to 29 The Polygon, Somers Town. Godwin rented an apartment 20 doors away at 17 Evesham Buildings in Chalton Street as a study, so that they could both still retain their independence; they often communicated by letter. By all accounts, theirs was a happy and stable, though brief, relationship.

Birth of Mary, death

Title page for Godwin's Memoirs of the Author of A Vindication of the Rights of Woman (1798)

On 30 August 1797, Wollstonecraft gave birth to her second daughter, Mary. Although the delivery seemed to go well initially, the placenta broke apart during the birth and became infected; childbed fever (post-partum infection) was a common and often fatal occurrence in the 18th century. After several days of agony, Wollstonecraft died of septicaemia on 10 September. Godwin was devastated: he wrote to his friend Thomas Holcroft, "I firmly believe there does not exist her equal in the world. I know from experience we were formed to make each other happy. I have not the least expectation that I can now ever know happiness again." She was buried in the churchyard of St Pancras Old Church, where her tombstone reads "Mary Wollstonecraft Godwin, Author of A Vindication of the Rights of Woman: Born 27 April 1759: Died 10 September 1797."

Posthumous, Godwin's Memoirs

In January 1798 Godwin published his Memoirs of the Author of A Vindication of the Rights of Woman. Although Godwin felt that he was portraying his wife with love, compassion, and sincerity, many readers were shocked that he would reveal Wollstonecraft's illegitimate children, love affairs, and suicide attempts. The Romantic poet Robert Southey accused him of "the want of all feeling in stripping his dead wife naked" and vicious satires such as The Unsex'd Females were published. Godwin's Memoirs portrays Wollstonecraft as a woman deeply invested in feeling who was balanced by his reason and as more of a religious sceptic than her own writings suggest. Godwin's views of Wollstonecraft were perpetuated throughout the nineteenth century and resulted in poems such as "Wollstonecraft and Fuseli" by British poet Robert Browning and that by William Roscoe which includes the lines:

Hard was thy fate in all the scenes of life
As daughter, sister, mother, friend, and wife;
But harder still, thy fate in death we own,
Thus mourn'd by Godwin with a heart of stone.

In 1851, Wollstonecraft's remains were moved by her grandson Sir Percy Shelley, 3rd Baronet, to his family tomb in St Peter's Church, Bournemouth.

Green plaque on Newington Green Primary School, near the site of a school that Wollstonecraft, her sisters (Everina and Eliza), and Fanny Blood set up; the plaque was unveiled in 2011.

Blue plaque at 45 Dolben Street, Southwark, where she lived from 1788; unveiled in 2004 by Claire Tomalin[77]

Plaque on Oakshott Court, near the site of her final home, The Polygon, Somers Town, London

Wollstonecraft has what scholar Cora Kaplan labelled in 2002 a 'curious' legacy that has evolved over time: "for an author-activist adept in many genres ... up until the last quarter-century Wollstonecraft's life has been read much more closely than her writing". After the devastating effect of Godwin's Memoirs, Wollstonecraft's reputation lay in tatters for nearly a century; she was pilloried by such writers as Maria Edgeworth, who patterned the "freakish" Harriet Freke in (1801) after her. Other novelists such as Mary Hays, Charlotte Smith, Fanny Burney, and Jane West created similar figures, all to teach a "moral lesson" to their readers. (Hays had been a close friend, and helped nurse her in her dying days.)

In contrast, there was one writer of the generation after Wollstonecraft who apparently did not share the judgmental views of her contemporaries. Jane Austen never mentioned the earlier woman by name, but several of her novels contain positive allusions to Wollstonecraft's work. The American literary scholar Anne K. Mellor notes several examples. In Pride and Prejudice, Mr Wickham seems to be based upon the sort of man Wollstonecraft claimed that standing armies produce, while the sarcastic remarks of protagonist Elizabeth Bennet about "female accomplishments" closely echo Wollstonecraft's condemnation of these activities. The balance a woman must strike between feelings and reason in Sense and Sensibility follows what Wollstonecraft recommended in her novel Mary, while the moral equivalence Austen drew in Mansfield Park between slavery and the treatment of women in society back home tracks one of Wollstonecraft's favourite arguments. In Persuasion, Austen's characterisation of Anne Eliot (as well as her late mother before her) as better qualified than her father to manage the family estate also echoes a Wollstonecraft thesis.

Scholar Virginia Sapiro states that few read Wollstonecraft's works during the nineteenth century as "her attackers implied or stated that no self-respecting woman would read her work". (Still, as Craciun points out, new editions of Rights of Woman appeared in the UK in the 1840s and in the US in the 1830s, 1840s, and 1850s.) If readers were few, then many were inspired; one such reader was Elizabeth Barrett Browning, who read Rights of Woman at age 12 and whose poem Aurora Leigh reflected Wollstonecraft's unwavering focus on education. Lucretia Mott, a Quaker minister, and Elizabeth Cady Stanton, Americans who met in 1840 at the World Anti-Slavery Convention in London, discovered they both had read Wollstonecraft, and they agreed upon the need for (what became) the Seneca Falls Convention, an influential women's rights meeting held in 1848. Another woman who read Wollstonecraft was George Eliot, a prolific writer of reviews, articles, novels, and translations. In 1855, she devoted an essay to the roles and rights of women, comparing Wollstonecraft and Margaret Fuller. Fuller was an American journalist, critic, and women's rights activist who, like Wollstonecraft, had travelled to the Continent and had been involved in the struggle for reform (in this case the 1849 Roman Republic)-and she had a child by a man without marrying him. Wollstonecraft's children's tales were adapted by Charlotte Mary Yonge in 1870.

Wollstonecraft's work was exhumed with the rise of the women's suffrage movement in the United Kingdom. First was an attempt at rehabilitation in 1879 with the publication of Wollstonecraft's Letters to Imlay, with prefatory memoir by Charles Kegan Paul. Then followed the first full-length biography, which was by Elizabeth Robins Pennell; it appeared in 1884 as part of a series by the Roberts Brothers on famous women. Millicent Garrett Fawcett, a suffragist and later president of the National Union of Women's Suffrage Societies, wrote the introduction to the centenary edition (i.e. 1892) of the Rights of Woman; it cleansed the memory of Wollstonecraft and claimed her as the foremother of the struggle for the vote. By 1898, Wollstonecraft was the subject of a first doctoral thesis and its resulting book.

With the advent of the modern feminist movement, women as politically dissimilar from each other as Virginia Woolf and Emma Goldman embraced Wollstonecraft's life story. By 1929 Woolf described Wollstonecraft-her writing, arguments, and "experiments in living"-as immortal: "she is alive and active, she argues and experiments, we hear her voice and trace her influence even now among the living". Others, however, continued to decry Wollstonecraft's lifestyle. A biography published in 1932 refers to recent reprints of her works, incorporating new research, and to a "study" in 1911, a play in 1922, and another biography in 1924. Interest in her never completely died, with full-length biographies in 1937 and 1951.

A Sculpture for Mary Wollstonecraft in Newington Green, London

With the emergence of feminist criticism in academia in the 1960s and 1970s, Wollstonecraft's works returned to prominence. Their fortunes reflected that of the second wave of the North American feminist movement itself; for example, in the early 1970s, six major biographies of Wollstonecraft were published that presented her "passionate life in apposition to [her] radical and rationalist agenda". The feminist artwork The Dinner Party, first exhibited in 1979, features a place setting for Wollstonecraft.

Wollstonecraft's work has also had an effect on feminism outside academia. Ayaan Hirsi Ali, a political writer and former Muslim who is critical of Islam in general and its dictates regarding women in particular, cited the Rights of Woman in her autobiography and wrote that she was "inspired by Mary Wollstonecraft, the pioneering feminist thinker who told women they had the same ability to reason as men did and deserved the same rights". British writer Caitlin Moran, author of the best-selling How to Be a Woman, described herself as "half Wollstonecraft" to the New Yorker. She has also inspired more widely. Nobel Laureate Amartya Sen, the Indian economist and philosopher who first identified the missing women of Asia, draws repeatedly on Wollstonecraft as a political philosopher in The Idea of Justice.

In 2009, Wollstonecraft was selected by the Royal Mail for their "Eminent Britons" commemorative postage stamp issue. Several plaques have been erected to honour Wollstonecraft. A commemorative sculpture, A Sculpture for Mary Wollstonecraft by Maggi Hambling, was unveiled on 10 November 2020; it was criticised for its symbolic depiction rather than a lifelike representation of Wollstonecraft, which commentators felt represented stereotypical notions of beauty and the diminishing of women. In November 2020, it was announced that Trinity College Dublin, whose library had previously held forty busts, all of them of men, was commissioning four new busts of women, one of whom would be Wollstonecraft.

Major works

Educational works

First page of the first edition of Thoughts on the Education of Daughters (1787)

The majority of Wollstonecraft's early productions are about education; she assembled an anthology of literary extracts "for the improvement of young women" entitled The Female Reader and she translated two children's works, Maria Geertruida van de Werken de Cambon's Young Grandison and Christian Gotthilf Salzmann's Elements of Morality. Her own writings also addressed the topic. In both her conduct book Thoughts on the Education of Daughters (1787) and her children's book Original Stories from Real Life (1788), Wollstonecraft advocates educating children into the emerging middle-class ethos: self-discipline, honesty, frugality, and social contentment. Both books also emphasise the importance of teaching children to reason, revealing Wollstonecraft's intellectual debt to the educational views of seventeenth-century philosopher John Locke. However, the prominence she affords religious faith and innate feeling distinguishes her work from his and links it to the discourse of sensibility popular at the end of the eighteenth century. Both texts also advocate the education of women, a controversial topic at the time and one which she would return to throughout her career, most notably in A Vindication of the Rights of Woman. Wollstonecraft argues that well-educated women will be good wives and mothers and ultimately contribute positively to the nation.

Vindication of the Rights of Men (1790)

Published in response to Edmund Burke's Reflections on the Revolution in France (1790), which was a defence of constitutional monarchy, aristocracy, and the Church of England, and an attack on Wollstonecraft's friend, the Rev. Richard Price at the Newington Green Unitarian Church, Wollstonecraft's A Vindication of the Rights of Men (1790) attacks aristocracy and advocates republicanism. Hers was the first response in a pamphlet war that subsequently became known as the Revolution Controversy, in which Thomas Paine's Rights of Man (1792) became the rallying cry for reformers and radicals.[failed verification ]

Wollstonecraft attacked not only monarchy and hereditary privilege but also the language that Burke used to defend and elevate it. In a famous passage in the Reflections, Burke had lamented: "I had thought ten thousand swords must have leaped from their scabbards to avenge even a look that threatened her [ Marie Antoinette] with insult.-But the age of chivalry is gone." Most of Burke's detractors deplored what they viewed as theatrical pity for the French queen-a pity they felt was at the expense of the people. Wollstonecraft was unique in her attack on Burke's gendered language. By redefining the sublime and the beautiful, terms first established by Burke himself in A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful (1756), she undermined his rhetoric as well as his argument. Burke had associated the beautiful with weakness and femininity and the sublime with strength and masculinity; Wollstonecraft turns these definitions against him, arguing that his theatrical tableaux turn Burke's readers-the citizens-into weak women who are swayed by show. In her first unabashedly feminist critique, which Wollstonecraft scholar Claudia L. Johnson argues remains unsurpassed in its argumentative force, Wollstonecraft indicts Burke's defence of an unequal society founded on the passivity of women.[need quotation to verify ]

In her arguments for republican virtue, Wollstonecraft invokes an emerging middle-class ethos in opposition to what she views as the vice-ridden aristocratic code of manners. Influenced by Enlightenment thinkers, she believed in progress and derides Burke for relying on tradition and custom. She argues for rationality, pointing out that Burke's system would lead to the continuation of slavery, simply because it had been an ancestral tradition. She describes an idyllic country life in which each family can have a farm that will just suit its needs. Wollstonecraft contrasts her utopian picture of society, drawn with what she says is genuine feeling, to Burke's false feeling.

The Rights of Men was Wollstonecraft's first overtly political work, as well as her first feminist work; as Johnson contends, "it seems that in the act of writing the later portions of Rights of Men she discovered the subject that would preoccupy her for the rest of her career." It was this text that made her a well-known writer.

Vindication of the Rights of Woman (1792)

A Vindication of the Rights of Woman is one of the earliest works of feminist philosophy. In it, Wollstonecraft argues that women ought to have an education commensurate with their position in society and then proceeds to redefine that position, claiming that women are essential to the nation because they educate its children and because they could be "companions" to their husbands rather than mere wives. Instead of viewing women as ornaments to society or property to be traded in marriage, Wollstonecraft maintains that they are human beings deserving of the same fundamental rights as men. Large sections of the Rights of Woman respond vitriolically to conduct book writers such as James Fordyce and John Gregory and educational philosophers such as Jean-Jacques Rousseau, who wanted to deny women an education. (Rousseau famously argues in (1762) that women should be educated for the pleasure of men.)

Title page from the first American edition of A Vindication of the Rights of Woman (1792)

Wollstonecraft states that currently many women are silly and superficial (she refers to them, for example, as "spaniels" and "toys"), but argues that this is not because of an innate deficiency of mind but rather because men have denied them access to education. Wollstonecraft is intent on illustrating the limitations that women's deficient educations have placed on them; she writes: "Taught from their infancy that beauty is woman's sceptre, the mind shapes itself to the body, and, roaming round its gilt cage, only seeks to adorn its prison." She implies that, without the encouragement young women receive from an early age to focus their attention on beauty and outward accomplishments, women could achieve much more.

While Wollstonecraft does call for equality between the sexes in particular areas of life, such as morality, she does not explicitly state that men and women are equal. What she does claim is that men and women are equal in the eyes of God. However, such claims of equality stand in contrast to her statements respecting the superiority of masculine strength and valour. Wollstonecraft famously and ambiguously writes: "Let it not be concluded that I wish to invert the order of things; I have already granted, that, from the constitution of their bodies, men seem to be designed by Providence to attain a greater degree of virtue. I speak collectively of the whole sex; but I see not the shadow of a reason to conclude that their virtues should differ in respect to their nature. In fact, how can they, if virtue has only one eternal standard? I must therefore, if I reason consequently, as strenuously maintain that they have the same simple direction, as that there is a God." Her ambiguous statements regarding the equality of the sexes have since made it difficult to classify Wollstonecraft as a modern feminist, particularly since the word did not come into existence until the 1890s.

One of Wollstonecraft's most scathing critiques in the Rights of Woman is of false and excessive sensibility, particularly in women. She argues that women who succumb to sensibility are "blown about by every momentary gust of feeling" and because they are "the prey of their senses" they cannot think rationally. In fact, she claims, they do harm not only to themselves but to the entire civilisation: these are not women who can help refine a civilisation-a popular eighteenth-century idea-but women who will destroy it. Wollstonecraft does not argue that reason and feeling should act independently of each other; rather, she believes that they should inform each other.

In addition to her larger philosophical arguments, Wollstonecraft also lays out a specific educational plan. In the twelfth chapter of the Rights of Woman, "On National Education", she argues that all children should be sent to a "country day school" as well as given some education at home "to inspire a love of home and domestic pleasures." She also maintains that schooling should be co-educational, arguing that men and women, whose marriages are "the cement of society", should be "educated after the same model."

Wollstonecraft addresses her text to the middle-class, which she describes as the "most natural state", and in many ways the Rights of Woman is inflected by a bourgeois view of the world. It encourages modesty and industry in its readers and attacks the uselessness of the aristocracy. But Wollstonecraft is not necessarily a friend to the poor; for example, in her national plan for education, she suggests that, after the age of nine, the poor, except for those who are brilliant, should be separated from the rich and taught in another school.

Otto Scholderer's Young Girl Reading (1883); in both Mary and The Wrongs of Woman, Wollstonecraft criticises women who imagine themselves as sentimental heroines.

Both of Wollstonecraft's novels criticise what she viewed as the patriarchal institution of marriage and its deleterious effects on women. In her first novel, Mary: A Fiction (1788), the eponymous heroine is forced into a loveless marriage for economic reasons; she fulfils her desire for love and affection outside marriage with two passionate romantic friendships, one with a woman and one with a man. Maria: or, The Wrongs of Woman (1798), an unfinished novel published posthumously and often considered Wollstonecraft's most radical feminist work, revolves around the story of a woman imprisoned in an insane asylum by her husband; like Mary, Maria also finds fulfilment outside of marriage, in an affair with a fellow inmate and a friendship with one of her keepers. Neither of Wollstonecraft's novels depict successful marriages, although she posits such relationships in the Rights of Woman. At the end of Mary, the heroine believes she is going "to that world where there is neither marrying, nor giving in marriage", presumably a positive state of affairs.

Both of Wollstonecraft's novels also critique the discourse of sensibility, a moral philosophy and aesthetic that had become popular at the end of the eighteenth century. Mary is itself a novel of sensibility and Wollstonecraft attempts to use the tropes of that genre to undermine sentimentalism itself, a philosophy she believed was damaging to women because it encouraged them to rely overmuch on their emotions. In The Wrongs of Woman the heroine's indulgence on romantic fantasies fostered by novels themselves is depicted as particularly detrimental.

Female friendships are central to both of Wollstonecraft's novels, but it is the friendship between Maria and Jemima, the servant charged with watching over her in the insane asylum, that is the most historically significant. This friendship, based on a sympathetic bond of motherhood, between an upper-class woman and a lower-class woman is one of the first moments in the history of feminist literature that hints at a cross-class argument, that is, that women of different economic positions have the same interests because they are women.

Letters Written in Sweden, Norway, and Denmark (1796)

Wollstonecraft's Letters Written in Sweden, Norway, and Denmark is a deeply personal travel narrative. The 25 letters cover a wide range of topics, from sociological reflections on Scandinavia and its peoples to philosophical questions regarding identity to musings on her relationship with Imlay (although he is not referred to by name in the text). Using the rhetoric of the sublime, Wollstonecraft explores the relationship between the self and society. Reflecting the strong influence of Rousseau, Letters Written in Sweden, Norway, and Denmark shares the themes of the French philosopher's Reveries of a Solitary Walker (1782): "the search for the source of human happiness, the stoic rejection of material goods, the ecstatic embrace of nature, and the essential role of sentiment in understanding". While Rousseau ultimately rejects society, however, Wollstonecraft celebrates domestic scenes and industrial progress in her text.

The Icebergs (1861) by Frederic Edwin Church demonstrates the aesthetic of the sublime.

Wollstonecraft promotes subjective experience, particularly in relation to nature, exploring the connections between the sublime and sensibility. Many of the letters describe the breathtaking scenery of Scandinavia and Wollstonecraft's desire to create an emotional connection to that natural world. In so doing, she gives greater value to the imagination than she had in previous works. As in her previous writings, she champions the liberation and education of women. In a change from her earlier works, however, she illustrates the detrimental effects of commerce on society, contrasting the imaginative connection to the world with a commercial and mercenary one, an attitude she associates with Imlay.

Letters Written in Sweden, Norway, and Denmark was Wollstonecraft's most popular book in the 1790s. It sold well and was reviewed positively by most critics. Godwin wrote "if ever there was a book calculated to make a man in love with its author, this appears to me to be the book." It influenced Romantic poets such as William Wordsworth and Samuel Taylor Coleridge, who drew on its themes and its aesthetic.

List of works

This is a complete list of Mary Wollstonecraft's works; all works are the first edition unless otherwise noted.

Authored by Wollstonecraft

Thoughts on the Education of Daughters: With Reflections on Female Conduct, in the More Important Duties of Life. London: Joseph Johnson, 1787.

Mary: A Fiction. London: Joseph Johnson, 1788.

Original Stories from Real Life: With Conversations Calculated to Regulate the Affections and Form the Mind to Truth and Goodness. London: Joseph Johnson, 1788.

The Female Reader: Or, Miscellaneous Pieces, in Prose and Verse; selected from the best writers, and disposed under proper heads; for the improvement of young women. By Mr. Cresswick, teacher of elocution [Mary Wollstonecraft]. To which is prefixed a preface, containing some hints on female education. London: Joseph Johnson, 1789.

A Vindication of the Rights of Men, in a Letter to the Right Honourable Edmund Burke. London: Joseph Johnson, 1790.

A Vindication of the Rights of Woman with Strictures on Moral and Political Subjects. London: Joseph Johnson, 1792.

"On the Prevailing Opinion of a Sexual Character in Women, with Strictures on Dr. Gregory's Legacy to His Daughters". New Annual Register (1792): 457-466. [From Rights of Woman]

An Historical and Moral View of the French Revolution; and the Effect It Has produced in Europe. London: Joseph Johnson, 1794.

Letters Written during a Short Residence in Sweden, Norway, and Denmark. London: Joseph Johnson, 1796.

"On Poetry, and Our Relish for the Beauties of Nature". Monthly Magazine (April 1797).

The Wrongs of Woman, or Maria. Posthumous Works of the Author of A Vindication of the Rights of Woman. Ed. William Godwin. London: Joseph Johnson, 1798. [Published posthumously; unfinished]

"The Cave of Fancy". Posthumous Works of the Author of A Vindication of the Rights of Woman. Ed. William Godwin. London: Joseph Johnson, 1798. [Published posthumously; fragment written in 1787]

"Letter on the Present Character of the French Nation". Posthumous Works of the Author of A Vindication of the Rights of Woman. Ed. William Godwin. London: Joseph Johnson, 1798. [Published posthumously; written in 1793]

"Fragment of Letters on the Management of Infants". Posthumous Works of the Author of A Vindication of the Rights of Woman. Ed. William Godwin. London: Joseph Johnson, 1798. [Published posthumously; unfinished]

"Lessons". Posthumous Works of the Author of A Vindication of the Rights of Woman. Ed. William Godwin. London: Joseph Johnson, 1798. [Published posthumously; unfinished]

"Hints". Posthumous Works of the Author of A Vindication of the Rights of Woman. Ed. William Godwin. London: Joseph Johnson, 1798. [Published posthumously; notes on the second volume of Rights of Woman, never written]

Contributions to the Analytical Review (1788-1797) [published anonymously]

Translated by Wollstonecraft

Necker, Jacques. Of the Importance of Religious Opinions. Trans. Mary Wollstonecraft. London: Joseph Johnson, 1788.

de Cambon, Maria Geertruida van de Werken. Young Grandison. A Series of Letters from Young Persons to Their Friends. Trans. Mary Wollstonecraft. London: Joseph Johnson, 1790.

Salzmann, Christian Gotthilf. Elements of Morality, for the Use of Children; with an introductory address to parents. Trans. Mary Wollstonecraft. London: Joseph Johnson, 1790.

Bibliography

Primary works

Wollstonecraft, Mary (2005), "On the pernicious effects which arise from the unnatural distinctions established in society", in Cudd, Ann E.; Andreasen, Robin O. (eds.), Feminist theory: a philosophical anthology, Oxford, UK; Malden, Massachusetts: Blackwell Publishing, pp. 11-16, ISBN 978-1-4051-1661-9.

Biographies

Godwin, William. Memoirs of the Author of a Vindication of the Rights of Woman. 1798. Eds. Pamela Clemit and Gina Luria Walker. Peterborough: Broadview Press Ltd., 2001. ISBN 978-1-55111-259-6.

Gordon, Charlotte. Romantic Outlaws: The Extraordinary Lives of Mary Wollstonecraft and Mary Shelley. Great Britain: Random House, 2015. ISBN 978-0-8129-9651-7. The book's website.

Hays, Mary. "Memoirs of Mary Wollstonecraft". Annual Necrology (1797-98): 411-460.

Paul, Charles Kegan. Letters to Imlay, with prefatory memoir by C. Kegan Paul. London: C. Kegan Paul, 1879. Full text

Pennell, Elizabeth Robins. Life of Mary Wollstonecraft (Boston: Roberts Brothers, 1884). Full text

Wardle, Ralph M. Mary Wollstonecraft: A Critical Biography. Lincoln: University of Nebraska Press, 1951.

Other secondary works

Callender, Michelle "The grand theatre of political changes ": Marie Antoinette, the republic, and the politics of spectacle in Mary Wollstonecraft's An historical and moral view of the French revolution", pp. 375-392 from European Romantic Review, Volume 11, Issue 4, Fall 2000.

Detre, Jean. A most extraordinary pair: Mary Wollstonecraft and William Godwin, Garden City : Doubleday, 1975

Janes, R. M. "On the Reception of Mary Wollstonecraft's A Vindication of the Rights of Woman". Journal of the History of Ideas 39 (1978): 293-302.

Jones, Chris. "Mary Wollstonecraft's Vindications and Their Political Tradition". The Cambridge Companion to Mary Wollstonecraft. Ed. Claudia L. Johnson. Cambridge: Cambridge University Press, 2002. ISBN 978-0-521-78952-3.

McElroy, Wendy (2008). "Wollstonecraft, Mary (1759-1797)". In Hamowy, Ronald (ed.). The Encyclopedia of Libertarianism. Thousand Oaks, CA: SAGE Publications, Cato Institute. pp. 545-546. doi:10.4135/9781412965811.n331. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024.

Mellor, Anne K. "Mary Wollstonecraft's A Vindication of the Rights of Woman and the Women Writers of Her Day." In The Cambridge Companion to Mary Wollstonecraft, edited by Claudia L. Johnson, 141-159. Cambridge: Cambridge University Press, 2002. doi:10.1017/CCOL0521783437.009.

Myers, Mitzi. "Impeccable Governess, Rational Dames, and Moral Mothers: Mary Wollstonecraft and the Female Tradition in Georgian Children's Books". Children's Literature 14 (1986):31-59.

-. "Wollstonecraft's Letters Written ... in Sweden: Towards Romantic Autobiography". Studies in Eighteenth-Century Culture 8 (1979): 165-185.

Orr, Clarissa Campbell, ed. Wollstonecraft's daughters: womanhood in England and France, 1780-1920. Manchester: Manchester University Press ND, 1996.

Rossi, Alice. The Feminist papers: from Adams to de Beauvoir. Northeastern, 1988.

Wolfson, Susan J. On Mary Wollstonecraft's A Vindication of the Rights of Woman: The First of a New Genus. Columbia University Press, 2023.

External links

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Mary Wollstonecraft (, ; 27 April 1759 - 10 September 1797) was a British writer, philosopher, and advocate of women's rights. Until the late 20th century, Wollstonecraft's life, which encompassed several unconventional personal relationships at the time, received more attention than her writing.

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1. The origins of his famous pen name are unclear.

Voltaire had a strained relationship with his father, who discouraged his literary aspirations and tried to force him into a legal career. Possibly to show his rejection of his father's values, he dropped his family name and adopted the nom de plume "Voltaire" upon completing his first play in 1718.

Voltaire never explained the meaning of his pen name, so scholars can only speculate on its origins. The most popular theory maintains the name is an anagram of a certain Latinized spelling of "Arouet," but others have claimed it was a reference to the name of a family chateau or a nod to the nickname "volontaire" (volunteer), which Voltaire may have been given as a sarcastic reference to his stubbornness.

2. He was imprisoned in the Bastille for nearly a year.

Voltaire's caustic wit first got him into trouble with the authorities in May 1716, when he was briefly exiled from Paris for composing poems mocking the French regent's family. The young writer was unable to bite his tongue, however, and only a year later he was arrested and confined to the Bastille for writing scandalous verse implying the regent had an incestuous relationship with his daughter.

Voltaire boasted that his cell gave him some quiet time to think, and he eventually did 11 months behind bars before winning a release. He later endured another short stint in the Bastille in April 1726, when he was arrested for planning to duel an aristocrat that had insulted and beaten him. To escape further jail time, he voluntarily exiled himself to England, where he remained for nearly three years.

3. He became hugely wealthy by exploiting a flaw in the French lottery.

In 1729, Voltaire teamed with mathematician Charles Marie de La Condamine and others to exploit a lucrative loophole in the French national lottery. The government shelled out massive prizes for the contest each month, but an error in calculation meant that the payouts were larger than the value of all the tickets in circulation. With this in mind, Voltaire, La Condamine and a syndicate of other gamblers were able to repeatedly corner the market and rake in massive winnings.

The scheme left Voltaire with a windfall of nearly half a million francs, setting him up for life and allowing him to devote himself solely to his literary career.

4. He was an extraordinary prolific writer.

Voltaire wrote more than 50 plays, dozens of treatises on science, politics and philosophy, and several books of history on everything from the Russian Empire to the French Parliament. Along the way, he also managed to squeeze in heaps of verse and a voluminous correspondence amounting to some 20,000 letters to friends and contemporaries.

Voltaire supposedly kept up his prodigious output by spending up to 18 hours a day writing or dictating to secretaries, often while still in bed. He may have also been fueled by heroic amounts of caffeine-according to some sources, he drank as many as 40 cups a day.

5. Many of his most famous works were banned.

Since his writing denigrated everything from organized religion to the justice system, Voltaire ran up against frequent censorship from the French government. A good portion of his work was suppressed, and the authorities even ordered certain books to be burned by the state executioner.

To combat the censors, Voltaire had much of his output printed abroad, and he published under a veil of assumed names and pseudonyms. His famous novella "Candide" was originally attributed to a "Dr. Ralph," and he actively tried to distance himself from it for several years after both the government and the church condemned it.

Despite his best attempts to remain anonymous, Voltaire lived in almost constant fear of arrest. He was forced to flee to the French countryside after his "Letters Concerning the English Nation" was released in 1734, and he went on to spend the majority of his later life in unofficial exile in Switzerland.

6. He helped popularize the famous tale about Sir Isaac Newton and the apple.

Though the two never met in person, Voltaire was an enthusiastic acolyte of the English physicist and mathematician Sir Isaac Newton. Upon receiving a copy of Newton's "Principia Mathematica," he claimed he knelt down before it in reverence, "as was only right."

Voltaire played a key role in popularizing Newton's ideas, and he offered one of the first accounts of how the famed scientist developed his theories on gravity. In his 1727 "Essay on Epic Poetry," Voltaire wrote that Newton "had the first thought of his System of Gravitation, upon seeing an apple falling from a tree."

Voltaire wasn't the original source for the story of the "Eureka!" moment, as has often been claimed, but his account was instrumental in making it a fabled part of Newton's biography.

7. He had a brief career as a spy for the French government.

Voltaire struck up a lively correspondence with Frederick the Great in the late 1730s, and he later made several journeys to meet the Prussian monarch in person. Before one of these visits in 1743, Voltaire concocted an ill-advised scheme to use his new position to repair his reputation with the French court. After hatching a deal to serve as a government informant, he wrote several letters to the French giving inside dope on Frederick's foreign policy and finances.

Voltaire proved a lousy spy, however, and his plan quickly fell apart after Frederick grew suspicious of his motives. The two nevertheless remained close friends-some have even claimed they were lovers-and Voltaire later moved to Prussia in 1750 to take a permanent position in the Frederick's court. Their relationship finally soured in 1752, after Voltaire made a series of scathing attacks on the head of the Prussian Academy of Sciences.

Frederick responded by lambasting Voltaire, and ordered that a satirical pamphlet he had written be publicly burned. Voltaire left the court for good in 1753, supposedly telling a friend, "I was enthusiastic about [Frederick] for 16 years, but he has cured me of this long illness."

8. He never married or fathered children.

While Voltaire technically died a bachelor, his personal life was a revolving door of mistresses, paramours and long-term lovers. He carried out a famous 16-year affair with the brilliant-and very married-author and scientist Émilie du Châtelet, and later had a committed, though secretive, partnership with his own niece, Marie-Louise Mignot. The two lived as a married couple from the early 1750s until his death, and they even adopted a child in 1760, when they took in a destitute young woman named Marie- Françoise Corneille. Voltaire later paid the dowry for Corneille's marriage, and often referred to Mignot and himself as her "parents."

9. He set up a successful watchmaking business in his old age.

While living in Ferney, France, in the 1770s, Voltaire joined with a group of Swiss horologists in starting a watchmaking business at his estate. With the septuagenarian Voltaire acting as manager and financier, the endeavor soon grew into a village-wide industry, and Ferney watches came to rival some of the best in Europe.

"Our watches are very well made," he once wrote to the French ambassador to the Vatican, "very handsome, very good and cheap."

Voltaire saw the enterprise as a way to prop up the Ferney economy, and he used his vast network of upper class contacts to find prospective buyers. Among others, he eventually succeeded in peddling his wares to the likes of Catherine the Great of Russia and King Louis XV of France.

10. He continued causing controversy even in death.

Voltaire died in Paris in 1778, just a few months after returning to the city for the first time in 28 years to oversee the production of one of his plays. Over the last few days of his life, Catholic Church officials repeatedly visited Voltaire-a lifelong deist who was often critical of organized religion-in the hope of persuading him to retract his opinions and make a deathbed confession. The great writer was unmoved, and supposedly brushed off the priests by saying, "let me die in peace."

His refusal meant that he was officially denied a Christian burial, but his friends and family managed to arrange a secret interment in the Champagne region of France before the order became official.

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10 Things You Should Know About Voltaire | HISTORY

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On the anniversary of Voltaire's birth, learn 10 things you may not know about one of the 18th century's most quotable and controversial thinkers.

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POLITICAL THEORY – Jean-Jacques Rousseau

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1. Life

Jean-Jacques Rousseau was born in the independent Calvinist city-state of Geneva in 1712, the son of Isaac Rousseau, a watchmaker, and Suzanne Bernard. Rousseau's mother died nine days after his birth, so Rousseau was raised and educated by his father until the age of ten. Isaac Rousseau was one of the small minority of Geneva's residents who enjoyed the rank of citizen of Geneva, and was therefore a member of the city's nominally sovereign assembly. Jean-Jacques was to inherit this status. According to his own subsequent accounts, the haphazard education that he received from his father included both the inculcation of republican patriotism and the reading of historians of ancient republicanism, such as Plutarch. After his father fled this city to avoid arrest, Jean-Jacques was put in the care of a pastor at nearby Bossey and subsequently apprenticed to an engraver. Rousseau left Geneva at the age of sixteen and came under the influence of a Roman Catholic convert noblewoman, Françoise-Louise de la Tour, Baronne de Warens. Mme de Warens arranged for Rousseau to travel to Turin, where he converted to Roman Catholicism in April 1728. He spent some time working as a domestic servant in a noble household in Turin, and during this time a shameful episode occurred in which he falsely accused a fellow servant of the theft of a ribbon. This act marked him deeply and he returns to it in his autobiographical works.

Rousseau then spent a brief period training to become a Catholic priest before embarking on another brief career as an itinerant musician, music copyist and teacher. In 1731 he returned to Mme de Warens at Chambéry and later briefly became her lover and then her household manager. He remained with Mme de Warens through the rest of the 1730s, moving to Lyon in 1740 to take up a position as a tutor. This appointment brought him within the orbit of both Condillac and d'Alembert and was his first contact with major figures of the French Enlightenment. In 1742 he travelled to Paris, having devised a plan for a new numerically-based system of musical notation which he presented to the Academy of Sciences. The system was rejected by the Academy, but in this period Rousseau met Denis Diderot. A brief spell as secretary to the French Ambassador in Venice followed before Rousseau moved to Paris on a more permanent basis from 1744, where he continued to work mainly on music and began to write contributions to the Encyclopédie of Diderot and d'Alembert.

In 1745 Rousseau met Thérèse Levasseur, a barely literate laundry-maid who became his lover and, later, his wife. According to Rousseau's own account, Thérèse bore him five children, all of whom were deposited at the foundling hospital shortly after birth, an almost certain sentence of death in eighteenth-century France. Rousseau's abandonment of his children was later to be used against him by Voltaire.

In 1749, while walking to Vincennes to visit the briefly-imprisoned Diderot and idly reading a newspaper, Rousseau came across the announcement of an essay competition organized by the Academy of Dijon. The Academy sought submissions on the theme of whether the development of the arts and sciences had improved or corrupted public morals. Rousseau later claimed that he then and there experienced an epiphany which included the thought, central to his world view, that humankind is good by nature but is corrupted by society. He entered his Discourse on the Sciences and Arts (conventionally known as the First Discourse) for the competition and won first prize with his contrarian thesis that social development, including of the arts and sciences, is corrosive of both civic virtue and individual moral character. The Discourse was published in 1751 and is mainly important because Rousseau used it to introduce themes that he developed further in later work, especially the natural virtue of the ordinary person and the moral corruption fostered by the urge to distinction and excellence. The First Discourse made Rousseau famous and provoked a series of responses to which he in turn replied.

Music remained Rousseau's primary interest in this period, and the years 1752 and 1753 saw his most important contributions to the field. The first of these was his opera Le Devin du Village ( The Village Soothsayer), which was an immediate success (and stayed in the repertoire for a century). The second was his participation in a controversy known as the "querelle des bouffons", that followed the performance in Paris of Pergolesi's La Serva Padrona by a visiting Italian company and which pitted the partisans of Italian music against those of the French style. Rousseau, who had already developed a taste for Italian music during his stay in Venice, joined the dispute through his Letter on French Music and the controversy also informed his (unpublished) Essay on the Origin of Languages. Rousseau's emphasis on the importance of melody and the communication of emotion as central to the function of music was in opposition to the views of Rameau, who stressed harmony and the relationships between music, mathematics, and physics. Rousseau went so far as to declare the French language inherently unmusical, a view apparently contradicted by his own practice in Le Devin.

Rousseau's conversion to Catholicism had rendered him ineligible for his hereditary status as a citizen of Geneva. In 1754 he regained this citizenship by reconverting to Calvinism. In the following year he published his Discourse on the Origin and Foundations of Inequality among Men (often referred to simply as the Discourse on Inequality or as the Second Discourse). Once again this was in response to an essay competition from the Academy of Dijon. Though he did not win the Academy's prize a second time, the Discourse on Inequality is a far more accomplished work, and in it Rousseau begins to develop his theories of human social development and moral psychology. With the Discourse on Inequality, the distance between Rousseau and the Encyclopédiste mainstream of the French Enlightenment thought became clear. This rift was cemented with his 1758 publication of the Letter to d'Alembert on the Theater, in which he denounced the idea that his native city would benefit from the construction of a theater. In Rousseau's view theater, far from improving the population, tends to weaken their attachment to the life of the political community.

The years following the publication of the Discourse on Inequality were the most productive and important of Rousseau's career. He withdrew from Paris and, under the patronage of, first Mme d'Epinay and then the Duke and Duchess of Luxembourg, worked on a novel, Julie, ou La Nouvelle Héloïse, and then on Emile and The Social Contract. Julie appeared in 1761 and was an immediate success. The novel is centred on a love triangle between Julie, her tutor Saint Preux and her husband Wolmar. The work is cast in epistolary form, and is an important supplementary source for the interpretation of Rousseau's social philosophy, containing, as it does, such elements as a vision of rural community and the presence of a manipulative genius who achieves the appearance of natural harmony through cunning artifice, and who thus anticipates both the tutor in Emile and the legislator of The Social Contract. Both works appeared in 1762, marking the high point of Rousseau's intellectual achievement.

Unfortunately for Rousseau, the publication of these works also led to personal catastrophe. Emile was condemned in Paris and both Emile and The Social Contract were condemned in Geneva on grounds of their religious heterodoxy, a condemnation that Rousseau responded to in his Letters from the Mountains Partly in response to the hostile attitude of the Genevan authorities, Rousseau renounced his citizenship in May 1763. He was forced to flee to escape arrest, seeking refuge first in Switzerland and then travelling to England at the invitation of David Hume in January 1766.

Rousseau's stay in England was marked by his increasing mental instability and he became wrongly convinced that Hume was at the center of a plot against him. He spent fourteen months in Staffordshire where he worked on his autobiographical Confessions, which also contain evidence of his paranoia in its treatment of figures like Diderot and the German author Friedrich Melchior, Baron von Grimm. He returned to France in 1767 and then spent much of the rest of his life working on autobiographical texts, completing the Confessions but also composing the Dialogues: Rousseau Judge of Jean-Jacques and The Reveries of the Solitary Walker. He also completed his Considerations on the Government of Poland in this period. In later life he further developed his interest in botany (where his work proved influential in England via his letters on the subject to the Duchess of Portland) and in music, as he met and corresponded with the operatic composer Christoph Gluck. Rousseau died in 1778. In 1794 the French revolutionaries transferred his remains to the Panthéon in Paris.

2. Conjectural history and moral psychology

Rousseau repeatedly claims that a single idea is at the centre of his world view, namely, that human beings are good by nature but are rendered corrupt by society (see Melzer 1990; Cohen 2010, chapter 4). Unfortunately, despite the alleged centrality of this claim, it is difficult to give it a clear and plausible interpretation. One obvious problem is present from the start: since society, the supposed agent of corruption, is composed entirely of naturally good human beings, how can evil ever get a foothold? It is also hard to see what "natural goodness" might be. In various places Rousseau clearly states that morality is not a natural feature of human life, so whatever sense it is that human beings are good by nature, it is not the moral one that the casual reader would naturally assume. In order, therefore, to address this puzzling central claim, it is best to look first at the details of Rousseau's moral psychology, especially as developed in the Discourse on Inequality and in Emile.

Rousseau attributes to all creatures an instinctual drive towards self-preservation. Human beings therefore have such a drive, which he terms amour de soi (self love). Amour de soi directs us first to attend to our most basic biological needs for things like food, shelter and warmth. Since, for Rousseau, humans, like other creatures, are part of the design of a benevolent creator, they are individually well-equipped with the means to satisfy their natural needs. Alongside this basic drive for self-preservation, Rousseau posits another passion which he terms pitié (compassion). Pitié directs us to attend to and relieve the suffering of others (including animals) where we can do so without endangering our own self-preservation. In some of his writings, such as the Discourse on Inequality, pitié is an original drive that sits alongside amour de soi, whereas in others, such as Emile and the Essay on the Origin of Languages, it is a development of amour de soi considered as the origin of all passions.

In the Discourse on Inequality Rousseau imagines a multi-stage evolution of humanity from the most primitive condition to something like a modern complex society. Rousseau denies that this is a reconstruction of history as it actually was, and Frederick Neuhouser (2014) has argued that the evolutionary story is merely a philosophical device designed to separate the natural and the artificial elements of our psychology (for a contrasting view see Kelly 2006). At each step of this imagined evolution human beings change their material and psychological relations to one another and, correspondingly, their conception of themselves, or what Rousseau calls the "sentiment of their existence." According to this narrative, humans live almost entirely solitary lives in the original state of the human race, since they do not need one another to satisfy their material needs. The human race barely subsists in this condition, chance meetings between proto-humans are the occasions for copulation and reproduction, child-care is minimal and brief in duration. If humans are naturally good at this stage of human evolution, their goodness is merely a negative and amounts to the absence of evil. In this story, human beings are distinguished from the other creatures with which they share the primeval world only by two characteristics: freedom, and perfectibility. Freedom, in this context, is simply the ability not to be governed solely by appetite; perfectibility is the capacity to learn and thereby to find new and better means to satisfy needs. Together, these characteristics give humans the potential to achieve self-consciousness, rationality, and morality. Nevertheless, it will turn out that such characteristics are more likely to condemn them to a social world of deception, dissimulation, dependence, oppression, and domination.

As human populations grow, simple but unstable forms of co-operation evolve around activities like hunting. According to Rousseau, the most important transitional moment in human history occurs at a stage of society marked by small settled communities. At this point a change, or rather a split, takes place in the natural drive humans have to care for themselves: competition among humans to attract sexual partners leads them to consider their own attractiveness to others and how that attractiveness compares to that of potential rivals. In Emile, where Rousseau is concerned with the psychological development of an individual in a modern society, he also associates this new psychological feature with sexual competition and the moment, puberty, when the male adolescent starts to think of himself as a sexual being with rivals for the favours of girls and women.

Rousseau's term for this new type of self-interested drive, concerned with comparative success or failure as a social being, is amour propre (love of self, often rendered as pride or vanity in English translations). Amour propre make the need to be recognized by others as having value and to be treated with respect central to the felt interests of each human being . The presentation of amour propre in the Discourse on Inequality-and especially in his note XV to that work-often suggests that Rousseau sees it as a wholly negative passion and the source of all evil. Interpretations of amour propre centered on the Discourse on Inequality (which, historically, are the most common ones (for example Charvet 1974)), often focus on the fact that the need for recognition always has a comparative aspect, so that individuals are not content merely that others acknowledge their value, but also seek to be esteemed as superior to them. This aspect of our nature then creates conflict as people try to exact this recognition from others or react with anger and resentment when it is denied to them. More recent readings of both the Discourse on Inequality, and especially of Emile, have indicated that a more balanced view is possible (Dent 1988, Neuhouser 2008, but see McLendon 2019 for pushback). According to these interpretations, amour propre is both the cause of humanity's fall as well as the promise of its redemption because of the way in which it develops humans' rational capacities and their sense of themselves as social creatures among others. Although Rousseau held that the overwhelming tendency, socially and historically, is for amour propre to take on toxic and self-defeating ('inflamed') forms, he also held that there are, at least in principle, ways of organizing social life and individual education that allow it to take on a benign character. This project of containing and harnessing amour propre finds expression in both The Social Contract and Emile. In some works, such as the Second Discourse, Rousseau presents amour propre as a passion that is quite distinct from amour de soi. In others, including Emile, he presents it as a form that amour de soi takes in a social environment. The latter is consistent with his view in Emile that all the passions are outgrowths or developments of amour de soi.

Although amour propre has its origins in sexual competition and comparison within small societies, it does not achieve its full toxicity until it is combined with a growth in material interdependence among human beings. In the Discourse on Inequality, Rousseau traces the growth of agriculture and metallurgy and the first establishment of private property, together with the emergence of inequality between those who own land and those who do not. In an unequal society, human beings who need both the social good of recognition and such material goods as food, warmth, etc. become enmeshed in social relations that are inimical both to their freedom and to their sense of self worth. Subordinates need superiors in order to have access to the means of life; superiors need subordinates to work for them and also to give them the recognition they crave. In such a structure there is a clear incentive for people to misrepresent their true beliefs and desires in order to attain their ends. Thus, even those who receive the apparent love and adulation of their inferiors cannot thereby find satisfaction for their amour propre. This trope of misrepresentation and frustration receives its clearest treatment in Rousseau's account of the figure of the European minister, towards the end of the Discourse on Inequality, a figure whose need to flatter others in order to secure his own wants leads to his alienation from his own self.

2.1 Morality

Amour de soi, amour propre and pitié are not the full complement of passions in Rousseau's thinking. Once people have achieved consciousness of themselves as social beings, morality also becomes possible and this relies on the further faculty of conscience. The fullest accounts of Rousseau's conception of morality are found in the Lettres Morales and in sections of the Confession of Faith of the Savoyard Vicar, a part of Emile. In the most primitive forms of human existence, before the emergence of amour propre, pitié balances or restrains self-interest. It is, to that extent, akin to a moral sentiment such as Humean sympathy. But as something that is merely instinctual it lacks, for Rousseau, a genuinely moral quality. Genuine morality, on the other hand, consists in the application of reason to human affairs and conduct. This requires the mental faculty that is the source of genuinely moral motivation, namely conscience. Conscience impels us to the love of justice and morality in a quasi-aesthetic manner. As the appreciation of justice and the desire to act to further it, conscience is based in a sentiment of love for the well-orderedness of a benign God's plan for the world. However, in a world dominated by inflamed amour propre, the normal pattern is not for a morality of reason to supplement or supplant our natural proto-moral sympathies. Instead, the usual course of events in civil society is for reason and sympathy to be displaced while humans' enhanced capacity for reasoning is put at the service, not of morality, but of the impulse to dominate, oppress and exploit. (For recent discussion of Rousseau on conscience and reason, see Neidleman, 2017, ch. 7.)

A theme of both the Discourse on Inequality and the Letter to d'Alembert is the way in which human beings can deceive themselves about their own moral qualities. So, for example, theatre audiences derive enjoyment from the eliciting of their natural compassion by a tragic scene on the stage; then, convinced of their natural goodness, they are freed to act viciously outside the theater. Philosophy, too, can serve as a resource for self-deception. It can give people reasons to ignore the promptings of pitié or, as in Rousseau's essay Principles of the Right of War, it can underpin legal codes (such as the law of war and peace) that the powerful may use to license oppressive violence whilst deadening their natural feelings of compassion.

3. Political Philosophy

Rousseau's contributions to political philosophy are scattered among various works, most notable of which are the Discourse on Inequality, the Discourse on Political Economy, The Social Contract, and Considerations on the Government of Poland. However, many of his other works, both major and minor, contain passages that amplify or illuminate the political ideas in those works. His central doctrine in politics is that a state can be legitimate only if it is guided by the "general will" of its members. This idea finds its most detailed treatment in The Social Contract.

In The Social Contract, Rousseau sets out to answer what he takes to be the fundamental question of politics, the reconciliation of the freedom of the individual with the authority of the state. This reconciliation is necessary because human society has evolved to a point where individuals can no longer supply their needs through their own unaided efforts, but rather must depend on the co-operation of others. The process whereby human needs expand and interdependence deepens is set out in the Discourse on Inequality. In that work, the a decisive moment of Rousseau's conjectural history involves the emergence of endemic conflict among the now-interdependent individuals and the argument that the Hobbesian insecurity of this condition would lead all to consent to the establishment of state authority and law. This establishment amounts to the reinforcement of unequal and exploitative social relations that are now backed by law and state power. In an echo of Locke and an anticipation of Marx, Rousseau argues that this state would, in effect, be a class state, guided by the common interest of the rich and propertied and imposing unfreedom and subordination on the poor and weak. The propertyless consent to such an establishment because their immediate fear of a Hobbesian state of war leads them to fail to attend to the ways in which the new state will systematically disadvantage them.

The Social Contract aims to set out an alternative to this dystopia, one in which, claims Rousseau, each person will enjoy the protection of the common force whilst remaining as free as they were in the state of nature. The key to this reconciliation is the idea of the general will: that is, the collective will of the citizen body taken as a whole. The general will is the source of law and is willed by each and every citizen. In obeying the law each citizen is thus subject to his or her own will, and consequently, according to Rousseau, remains free.

3.1 The idea of the general will

Rousseau's account of the general will is marked by unclarities and ambiguities that have attracted the interest of commentators since its first publication. The principal tension is between a democratic conception, where the general will is simply what the citizens of the state have decided together in their sovereign assembly, and an alternative interpretation where the general will is the transcendent incarnation of the citizens' common interest that exists in abstraction from what any of them actually wants (Bertram 2012). To these can be added a general will as the will of individual citizens towards the common good (Canon 2022). All of these interpretations find some support in Rousseau's texts, and all have been influential. Contemporary epistemic conceptions of democracy often make reference to Rousseau's discussion in Book 2 chapter 3 of of The Social Contract. These accounts typically take Condorcet's jury theorem as a starting point, where democratic procedures are conceived of as a method for discovering the truth about the public interest; they then interpret the general will as a deliberative means of seeking outcomes that satisfy the preferences of individuals and render the authority of the state legitimate (see for example, Grofman and Feld 1988). The tension between the "democratic" and the "transcendental" conceptions can be reduced if we take Rousseau to be arguing for the view that, under the right conditions and subject to the right procedures, citizen legislators will be led to converge on laws that correspond to their common interest; however, where those conditions and procedures are absent, the state necessarily lacks legitimacy. On such a reading, Rousseau may be committed to something like an a posteriori philosophical anarchism. Such a view holds that it is possible, in principle, for a state to exercise legitimate authority over its citizens, but all actual states-and indeed all states that we are likely to see in the modern era-will fail to meet the conditions for legitimacy.

Rousseau argues that in order for the general will to be truly general it must come from all and apply to all. This thought has both substantive and formal aspects. Formally, Rousseau argues that the law must be general in application and universal in scope. The law cannot name particular individuals and it must apply to everyone within the state. Rousseau believes that this condition will lead citizens, though guided by a consideration of what is in their own private interest, to favor laws that both secure the common interest impartially and that are not burdensome and intrusive. For this to be true, however, it has to be the case that the situation of citizens is substantially similar to one another. In a state where citizens enjoy a wide diversity of lifestyles and occupations, or where there is a great deal of cultural diversity, or where there is a high degree of economic inequality, it will not generally be the case that the impact of the laws will be the same for everyone. In such cases it will often not be true that a citizen can occupy the standpoint of the general will merely by imagining the impact of general and universal laws on his or her own case.

3.2 The emergence of the general will: procedure, virtue and the legislator

In The Social Contract Rousseau envisages three different types or levels of will as being in play. First, individuals all have private wills corresponding to their own selfish interests as natural individuals; second, each individual, insofar as he identifies with the collective as a whole and assumes the identity of citizen, wills the general will of that collective as his or her own, setting aside selfish interest in favor of a set of laws that allow all to coexist under conditions of equal freedom; third, and very problematically, a person can identify with the corporate will of a subset of the populace as a whole. The general will is therefore both a property of the collective and a result of its deliberations, and a property of the individual insofar as the individual identifies as a member of the collective. In a well-ordered society, there is no tension between private and general will, as individuals accept that both justice and their individual self-interest require their submission to a law which safeguards their freedom by protecting them from the private violence and personal domination that would otherwise hold sway. In practice, however, Rousseau believes that many societies will fail to have this well-ordered character. One way in which they can fail is if private individuals are insufficiently enlightened or virtuous and therefore refuse to accept the restrictions on their own conduct which the collective interest requires. Another mode of political failure arises where the political community is differentiated into factions (perhaps based on a class division between rich and poor) and where one faction can impose its collective will on the state as a whole.

The Social Contract harbors a further tension between two accounts of how the general will emerges and its relation to the private wills of citizens. Sometimes Rousseau favors a procedural story according to which the individual contemplation of self interest (subject to the constraints of generality and universality and under propitious sociological background conditions such as rough equality and cultural similarity) will result in the emergence of the general will from the assembly of citizens (see Sreenivasan 2000). In this account of the emergence of the general will, there seems to be no special need for citizens to have any specifically moral qualities: the constraints on their choice should be enough. However, Rousseau also clearly believes that the mere contemplation of self interest would be inadequate to generate a general will. This may partly concern issues of compliance, since selfish citizens who can will the general will might still not be moved to obey it. But Rousseau also seems to believe that citizen virtue is a necessary condition for the emergence of the general will in the first place. This presents him with a problem for which his figure of the legislator is one supposed solution. As a believer in the plasticity of human nature, Rousseau holds that good laws make for good citizens. However, he also believes both that good laws can only be willed by good citizens and that, in order to be legitimate, they must be agreed upon by the assembly. This puts him in some difficulty, as it is unlikely that the citizens who come together to form a new state will have the moral qualities required to will good laws, as those citizens will have been psychologically shaped by unjust institutions. The legislator therefore has the function of inspiring a sense of collective identity in the new citizens that allows them to identify with the whole and be moved to support legislation that will eventually transform them and their children into good citizens. In this story, however, the new citizens at first lack the capacity to discern the good reasons that support the new laws and the lawgiver has to persuade them by non-rational means to legislate in their own best interests.

The figure of the legislator is a puzzle. Like the tutor in Emile, the legislator has the role of manipulating the desires of his charges, giving them the illusion of free choice without its substance. Little wonder then that many critics have seen these characters in a somewhat sinister light. In both cases there is a mystery concerning where the educator figure comes from and how he could have acquired the knowledge and virtue necessary to perform his role. This, in turn, raises a problem of regress. If the legislator was formed by a just society, then who performed the legislator's role for that society, and how was that legislator formed? How did the tutor acquire his education if not from a tutor who, in turn, was educated according to Rousseau's program by an earlier tutor? At least in the case of the legislator, Rousseau might point to some actual historical examples such as the Spartan, Lycurgus, to argue that the idea is not entirely divorced from reality, but this seems a weak straw to clutch at.

3.3 Rousseau's claim to reconcile freedom and authority

What then of Rousseau's key claim that freedom and authority can be reconciled in his ideal republic through obedience to the general will? The opening words of The Social Contract themselves refer to freedom, with the famous saying that "Man is born free, but is everywhere in chains". This ringing declaration, however, is almost immediately followed by a note of paradox, as Rousseau declares that he can make this subjection "in chains" legitimate. The thought that Rousseau's commitment to freedom might not be all that it first appears is strengthened by other passages in the book, most notably his notorious declaration in Book 1 chapter 7 of The Social Contract that those subject to the general will are "forced to be free."

In Book I chapter 8 of the The Social Contract, Rousseau tries to illuminate his claim that the formation of the legitimate state involves no net loss of freedom, but in fact, he makes a slightly different claim. The new claim involves the idea of an exchange of one type of freedom (natural freedom) for another type (civil freedom). Natural freedom involves an unlimited right to all things, an idea that is reminiscent of Hobbes's "right of nature" in Leviathan. Since all human beings enjoy this liberty right to all things, it is clear that in a world occupied by many interdependent humans, the practical value of that liberty may be almost nonexistent. This is because any individual's capacity to get what they wants will be limited by their physical power and the competing physical power of others. Further, inevitable conflict over scarce resources will pit individuals against each other, so that unhindered exercise of natural freedom will result in violence and uncertainty. The formation of the state, and the promulgation of laws willed by the general will, transforms this condition. With sovereign power in place, individuals are guaranteed a sphere of equal freedom under the law, with protection for their own persons and security for their property. Provided that the law bearing equally on everyone is not meddlesome or intrusive (and Rousseau believes it will not be, since no individual has a motive to legislate burdensome laws) there will be a net increase in freedom compared to the pre-political state.

Rousseau makes a further claim in the same chapter of The Social Contract, namely that in conditions of civil society the citizen achieves "moral freedom," by which he means obedience to a law that one has prescribed to oneself (for discussion see especially Neuhouser 1993). Although this latter claim is presented almost as an afterthought, it is the form of freedom most directly responsive to the challenge Rousseau had set for himself two chapters earlier, which involved finding "a form of association" in which each citizen would "obey only himself." Naturally, this raises the question of whether the citizen does in fact obey only himself when he obeys the general will. On the face of it, this claim looks difficult to reconcile with the fact of majorities and minorities within a democratic state, since those citizens who find themselves outvoted would seem to be constrained by a decision with which they disagree. Rousseau's solution to this puzzle is found much later, in Book 4 chapter 3 of The Social Contract, where he argues that those who obey laws they did not vote for remain bound by a will that is their own, since the democratic process has enabled them to discover the content of a general will in which they share. Many commentators have found this argument unconvincing.

3.4 Representation and government

One feature of Rousseau's political philosophy that has proved least persuasive to later thinkers is his doctrine of sovereignty and representation, with his apparent rejection of "representative government". At the center of Rousseau's view in The Social Contract is his rejection of the Hobbesian idea that a people's legislative will can be vested in some group or individual that then acts with their authority but rules over them. Instead, he argues that to hand over one's general right of ruling oneself to another person or body is a form a slavery, and that to recognize such an authority would amount to an abdication of moral agency. This hostility to the representation of sovereignty also extends to the election of representatives to sovereign assemblies, even where those representatives are subject to periodic re-election. Even in that case, the assembly would be legislating on a range of topics on which citizens have not deliberated. Laws passed by such assemblies would therefore bind citizens in terms that they have not themselves agreed upon. Not only does the representation of sovereignty constitute, for Rousseau, a surrender of moral agency, the widespread desire to be represented in the business of self-rule is a symptom of moral decline and the loss of virtue.

The practical difficulties of direct self-rule by the entire citizen body are obvious. Such arrangements are potentially onerous and must severely limit the size of legitimate states. It is noteworthy that Rousseau takes a different view in a text aimed at practical politics: Considerations on the Government of Poland. Nevertheless, it is not entirely clear that the widespread interpretation of Rousseau as rejecting all forms of representative government is correct. One of the key distinctions in The Social Contract is between sovereign and government. The sovereign, composed of the people as a whole, promulgates laws as an expression of its general will. The government is a more limited body that administers the state within the bounds set by those laws, and which issues decrees applying them in particular cases. If the laws are conceived of as the people setting a constitutional framework for society, with the government's decrees comprising the more normal business of "legislation," then the distance between a Rousseauian republic and a modern constitutional democracy may be smaller than it at first appears. In effect, while the sovereignty of the people may be inconsistent with a representative model, the executive power of the government can be understood as requiring it. Such a picture gains credibility when the details of Rousseau's views on government are examined. Although a variety of forms of government turn out to be theoretically compatible with popular sovereignty, Rousseau is sceptical about the prospects for both democracy (where the people conduct the day to day running of the state and the application of the laws) and monarchy. Instead, he favors some form of elective aristocracy: in other words, he supports the idea that the day-to-day administration should be in the hands of a subset of the population, elected by them according to merit.

Two important issues arise in relation to Rousseau's account of relations between sovereign and government. The first of these concerns his political pessimism, even in the case of the best-designed and most perfect republic. Just as any group has a collective will as opposed to the individual private will of its members, so does the government. As the state becomes larger and more diffuse, and as citizens become more distant from one another both spatially and emotionally, so the government of the republic will need a proportionally smaller and more cohesive group of magistrates if its rule is to be effective. Rousseau thinks it almost inevitable that this group will end up usurping the legitimate sovereign power of the people and substituting its corporate will for the people's general will. The second issue concerns how democratic Rousseau envisaged his republic to be. He sometimes suggests a picture in which the people would be subject to elite domination by the government, since the magistrates would reserve the business of agenda-setting for the assembly to themselves. In other cases, he endorses a conception of a more fully democratic republic. (For competing views of this question see Fralin 1978 and Cohen 2010.)

Although Rousseau rejects Hobbes's view of the sovereign as representing or acting in the person of the subject, he has a similar view of what sovereignty is and its relation to the rights of the individual. He rejects the idea that individuals associated together in a political community retain some natural rights over themselves and their property. Rather, such rights as individuals have over themselves, land, and external objects, are a matter of sovereign competence and decision. Individual rights must be specified by the sovereign in ways that are compatible with the interests of all in a just polity, and Rousseau rejects the idea that such rights could be insisted on as a check on the sovereign's power.

Rousseau's commitment to the freedom and equality of citizens is marred and limited to the fact that he envisages those citizens as exclusively male: women are subject to the authority of the state but have no voice in the determination of the general will. While it is tempting for the modern reader simply to excuse this as reflective the prejudices of Rousseau's own times, his works are marked at times by a rather extreme misogyny which characterizes women as necessarily inauthentic and fated to live in a world of appearance and deception. Rousseau's insistence in Book I of the Social Contract that the apparently slavish nature of some people might be the consequence of their unjust subjection rather than a justification for it, is not a thought that he extends to the subjection of women. Rousseau's inconsistencies and the tension between his liberatory philosophy and his exclusion of women was noted not long after his death by Mary Wollstonecraft and has been the subject of feminist critique in modern times (Fermon 1997, Rousselière 2021, but see Rosenblatt 2002).

3.5 Civil religion and toleration

The final full chapter of The Social Contract expounds Rousseau's doctrine of civil religion. Contemporary readers were scandalized by it, and particularly by its claim that true (original or early) Christianity is useless in fostering the spirit of patriotism and social solidarity necessary for a flourishing state. In many ways the chapter represents a striking departure from the main themes of the book. First, it is the only occasion where Rousseau prescribes the content of a law that a just republic must have. Second, it amounts to his acceptance of the inevitability of pluralism in matters of religion, and thus of religious toleration; this is in some tension with his encouragement elsewhere of cultural homogeneity as a propitious environment for the emergence of a general will. Third, it represents a very concrete example of the limits of sovereign power: following Locke, Rousseau insists upon the inability of the sovereign to examine the private beliefs of citizens. The tenets of Rousseau's civil religion include the affirmation of the existence of a supreme being and of the afterlife, the principle that the just will prosper and the wicked will be punished, and the claim that the social contract and the laws are sacred. In addition, the civil religion requires the provision that all those willing to tolerate others should themselves be tolerated, but those who insist that there is no salvation outside their particular church cannot be citizens of the state. The structure of religious beliefs within the just state is that of an overlapping consensus: the dogmas of the civil religion are such that they can be affirmed by adherents of a number of different faiths, both Christian and non-Christian.

Despite Rousseau's concern for religious toleration both in the chapter and elsewhere, modern readers have often been repelled by one striking note of intolerance. Rousseau argues that those who cannot accept the dogmas can be banished from the state. This is because he believes that atheists, having no fear of divine punishment, cannot be trusted by their fellow citizens to obey the law. He goes even further, to suggest the death penalty for those who affirm the dogmas but later act as if they do not believe them.

4. Language

In Part I of the Second Discourse, Rousseau's focus is slightly different and occurs in the context of a polemic against philosophers (such as natural law theorists like Condillac) who attribute to primitive human beings a developed capacity for abstract reasoning. Rousseau proposes need as the cause of the development of language, but since language depends on convention to assign arbitrary signs to objects, he puzzles about how it could ever get started and how primitive people could accomplish the feat of giving names to universals.

5. Education

Rousseau's ideas about education are mainly expounded in Emile. In that work, he advances the idea of "negative education", which is a form of "child-centered" education. His essential idea is that education should be carried out, so far as possible, in harmony with the development of the child's natural capacities by a process of apparently autonomous discovery. This is in contrast to a model of education where the teacher is a figure of authority who conveys knowledge and skills according to a pre-determined curriculum. Rousseau depends here on his thesis of natural goodness, which he asserts at the beginning of the book, and his educational scheme involves the protection and development of the child's natural goodness through various stages, along with the isolation of the child from the domineering wills of others. Up to adolescence at least, the educational program comprises a sequence of manipulations of the environment by the tutor. The child is not told what to do or think but is led to draw its own conclusions as a result of its own explorations, the context for which has been carefully arranged. The first stage of the program starts in infancy, where Rousseau's crucial concern is to avoid conveying the idea that human relations are essentially ones of domination and subordination, an idea that can too easily by fostered in the infant by the conjunction of its own dependence on parental care and its power to get attention by crying. Though the young child must be protected from physical harm, Rousseau is keen that it becomes accustomed to the exercise of its bodily powers and he therefore advises that the child be left as free as possible rather than being confined or constrained.

In addition to Rousseau's theory of education for an individual, he also addresses the topic of mass education for citizens, primarily in the Discourse on Political Economy and in Considerations on the Government of Poland. There, his stress is on the formation of patriotic citizens, committed to the general will and the law, and on education as being one of the primary responsibilities of magistrates. He deplores class segregation in education and argues for the desirability of common institutions for all, either free or at an affordable charge.

6. Place in the history of philosophy

Rousseau's most important philosophical impact was on Immanuel Kant. A portrait of Rousseau was the only image on display in Kant's house, and legend has it that the only time that Kant forgot to take his daily walk was when reading Emile. Instances of direct influence include Kant's idea of the categorical imperative, the third formulation of which in the Groundwork of the Metaphysic of Morals (the so-called formula of the kingdom of ends) recalls Rousseau's discussion of the general will in The Social Contract. Ironically, Kant's detachment of the idea of universal legislation from its context in the particularity of single society reverses Rousseau's own approach, since Rousseau had, in preparatory work for The Social Contract rejected the idea of a general will of the human race as that notion appeared in Diderot's article "Natural Right" in the Encyclopédie. Rousseau's influence can also be seen in Kant's moral psychology, especially in work such as Religion Within the Limits of Reason Alone, in Kant's own thinking about conjectural history, and in his writings on international justice which draw on Rousseau's engagement with the work of the Abbé St. Pierre.

The cases of Hegel and Marx are more complex. Hegel's direct references to Rousseau are often uncomplimentary. In the Philosophy of Right, while praising Rousseau for the idea that will is the basis of the state, he misrepresents the idea of the general will as being merely the idea of the overlap between the contingent wills of private individuals. In the Encyclopedia Logic he demonstrates an awareness that this was not Rousseau's view. Hegel's discussion of the master-slave dialectic and the problem of recognition in the Phenomenology of Spirit also draws on Rousseau, in this case on the notion of amour propre and the ways in which attempts to exact respect and recognition from others can be self-defeating. Karl Marx's concerns with alienation and exploitation have also been thought to bear some kind of relationship to Rousseau's thinking on related topics. Here the evidence is more indirect, since the references to Rousseau in Marx's work are few and insubstantial.

In contemporary political philosophy, it is clear that the thinking of John Rawls, especially in A Theory of Justice reflects the influence of Rousseau and Rawls himself referred to his two principles of justice as an effort to "spell out the content of the general will" (Cohen 2010, p.2; Brooke 2015). A good example of Rousseau's influence is the way in which Rawls uses the device of the "original position" to put self-interested choice at the service of the determination of the principles of justice. This exactly parallels Rousseau's argument that citizens will be drawn to select just laws as if from an impartial perspective, because the universality and generality of the law means that when considering their own interests they will select the measure that best reflects their own interests. Echoes of Rousseau's contractualism are also found in the work of the later Frankfurt School, most notably in Habermas and Honneth.

Bibliography

Principal works by Rousseau

The standard French edition of Rousseau is Oeuvres complètes (5 volumes), Bernard Gagnebin and Marcel Raymond (eds.), Paris: Gallimard, 1959-1995.

The most comprehensive English edition of Rousseau's works is Collected Writings (13 volumes), Roger Masters and Christopher Kelly (eds.), Dartmouth: University Press of New England, 1990-2010. The individual works below are included in each of these editions.

Accessible English translations of major works include:

The Discourses and Other Early Political Writings, Victor Gourevitch (ed. and trans.), Cambridge: Cambridge University Press, 1997.

The Social Contract and Other Later Political Writings, Victor Gourevitch (ed. and trans.), Cambridge: Cambridge University Press, 1997.

The Social Contract and Other Political Writings, Quintin Hoare (trans.) and Christopher Bertram (ed.), London: Penguin, 2012.(This volume includes the English translation of the reconstruction by Bernardi et al ofPrinciples of the Right of War.)

1751, Un Discours sur les Sciences et les Arts (Discourse on the Sciences and the Arts; First Discourse).

1755, Un Discours sur l'Origine et les Fondemens de l'Inégalité parmi les Hommes (A Discourse on the Origin of Inequality; Second Discourse).

c. 1753-61, Essai sur l'Origine de Langues (Essay on the Origin of Languages).

1755, De l'économie politique (A Discourse on Political Economy).

1755, Lettre sur la Musique Française (Letter on French Music).

1758, Lettre à M. d'Alembert sur les Spectacles(Letter to d'Alembert on the Theater).

1761, Julie, ou La Nouvelle Héloïse.

1762, Émile, ou de l'Éducation (Emile, or On Education).

1762, Du Contrat Social (The Social Contract).

1764, Lettres Ecrites de la Montagne (Letters from the Mountains).

1764-5, Project de Constitution pour la Corse (Project for a Constitution for Corsica).

1764-6, Les Confessions (The Confessions).

1770-1, Considérations sur le Gouvernement de Pologne (Considerations on the Government of Poland).

1772-6, Rousseau Juge de Jean-Jacques: Dialogues (Rousseau Judge of Jean-Jacques: Dialogues).

1776-8, Les Rêveries du Promeneur Solitaire (The Reveries of the Solitary Walker).

Works about Rousseau

Berman, M., 1970, The Politics of Authenticity, New York: Atheneum.

Bertram, C., 2004, Rousseau and The Social Contract, London: Routledge.

---, 2012, "Rousseau's Legacy in Two Conceptions of the General Will: Democratic and Transcendent.", Review of Politics, 74: 403-419.

Brooke, C., 2009, "'Locke en particulier les a traitées exactement dans les mêmes principes que moi': revisiting the relationship between Locke and Rousseau", in Miqueu, C. and Chamie, M. eds Locke's Political Liberty: Readings and Misreadings, Oxford: Voltaire Foundation.

---, 2015, "Rawls on Rousseau and the General Will", in Farr, J. and Williams, D.L. eds, The General Will After Rousseau, Cambridge: Cambridge University Press.

Canon, J.S., 2022, "Three General Wills in Rousseau", Review of Politics, 84: 350-371.

Cassirer, E, 1954, The Question of Jean-Jacques Rousseau, trans. P. Gay, Bloomington: Indiana.

Charvet, J., 1974, The Social Problem in the Philosophy of Jean-Jacques Rousseau, Cambridge: Cambridge University Press.

Cohen, J. 2010, Rousseau: A Free Community of Equals, Oxford: Oxford University Press.

Dent, N.J.H, 1988, Rousseau: An Introduction to his Psychological, Social and Political Theory, Oxford: Blackwell.

---, 1992, A Rousseau Dictionary, Oxford: Blackwell.

---, 2005, Rousseau, London: Routledge.

Douglass, R., 2015, Rousseau and Hobbes: Nature, Free-will and the Passions, Oxford: Oxford University Press.

Fermon, N., 1997, Domesticating Passions: Rousseau, Woman, and Nation, Hanover, NH: Weslyan University Press.

Fralin, R., 1978, Rousseau and Representation, New York: Columbia.

Gauthier, D., 2006, Rousseau: The Sentiment of Existence, Cambridge: Cambridge University Press.

Griswold, C.L., 2017, Jean-Jacques Rousseau and Adam Smith A Philosophical Encounter, London: Routledge.

Grofman, B. and Feld, S.L., 1988, "Rousseau's General Will: A Condorcetian Perspective", American Political Science Review, 82: 567-76.

Kelly, C.J., 2003 Rousseau as Author: Consecrating One's Life to the Truth, Chicago: Chicago University Press.

---, 2006, "Rousseau's 'Peut-etre': Reflections on the Status of the State of Nature", Modern Intellectual History, 3: 75-83.

Masters, R.D., 1968, The Political Philosophy of Rousseau, Princeton: Princeton University Press.

McLendon, M.L., 2019, The Psychology of Inequality: Rousseau's Amour Propre, Philadelphia: University of Pennsylvania Press.

Melzer, A.M. , 1990, The Natural Goodness of Man On the System of Rousseau's Thought, Chicago: University of Chicago Press.

Neidleman, J., 2017, Rousseau's Ethics of Truth, London: Routledge.

Neuhouser, F., 1993, "Freedom, Dependence and the General Will", Philosophical Review, 102: 363-95.

---, 2008, Rousseau's Theodicy of Self-Love, Oxford: Oxford University Press.

---, 2014, Rousseau's Critique of Inequality, Cambridge: Cambridge University Press.

O'Hagan, T., 1999, Rousseau, London: Routledge.

Roosevelt, G.G., 1990, Reading Rousseau in the Nuclear Age, Philadelphia: Temple.

Rosenblatt, H., 2002, "On the Misogyny of Jean-Jacques Rousseau: The Letter to d'Alembert in Historical Context", French Historical Studies, 25: 91-114.

Rousselière, G., 2021, "Rousseau's Theory of Value and the Case of Women", European Journal of Philosophy, 29: 285-298.

Scott, J.T., 2021, Rousseau's Reader: Strategies of Persuasion and Education, Chicago: University of Chicago Press.

Shklar, J.N., 1969, Men and Citizens: A Study of Rousseau's Social Theory, Cambridge: Cambridge University Press.

Simpson, M., 2006, Rousseau's Theory of Freedom, London: Continuum.

Spector, C., 2019, Rousseau, Cambridge: Polity Press.

Sreenivasan, G., 2000, "What is the General Will?", Philosophical Review 109: 545-81.

Starobinski, J., 1988, Transparency and Obstruction, trans A. Goldhammer, Chicago: Chicago University Press.

Williams, D.L., 2014, Rousseau's Social Contract, Cambridge: Cambridge University Press.

Wokler, R., 1995, Rousseau, Oxford: Oxford University Press.

---, 2014, Rousseau, the Age of Enlightenment, and Their Legacies, Bryan Garsten (ed.) Princeton: Princeton University Press.

Biographies of Rousseau

Cranston, M., 1982, Jean-Jacques: The Early Life and Work of Jean-Jacques Rousseau, 1712-1754, London: Allen Lane.

---, 1991, The Noble Savage: Jean-Jacques Rousseau, 1754-1762, London: Allen Lane.

---, 1997, The Solitary Self: Jean-Jacques Rousseau in Exile and Adversity, London: Allen Lane.

Crocker, L.G. 1974, Jean-Jacques Rousseau-the Quest 1712-1758, New York: Macmillan.

---, 1974, Jean-Jacques Rousseau The Prophetic Voice 1758-1778, New York: Macmillan.

Damrosch, L., 2005, Jean-Jacques Rousseau: Restless Genius, New York: Houghton Mifflin.

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Jean-Jacques Rousseau was born in the independent Calvinist city-state of Geneva in 1712, the son of Isaac Rousseau, a watchmaker, and Suzanne Bernard. Rousseau's mother died nine days after his birth, so Rousseau was raised and educated by his father until the age of ten.

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We talked about him in the Enlightenment

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Sir Isaac Newton contributed significantly to the field of science over his lifetime. He invented and provided a clear understanding of optics. But his most significant work had to do with forces, and specifically with the development of a universal law of gravitation and his laws of motion.

Isaac Newton's early life

Isaac Newton was born on Christmas Day to a poor farming family in Woolsthorpe, England, in 1642. At the time of Newton's birth England used the Julian calendar, however, when England adopted the Gregorian calendar in 1752, his birthday became 4th January 1643.

Isaac Newton arrived in the world only a few months after his father, Isaac Newton Sr, had died. "The boy expected to live managing the farm in the place of the father he had never known," wrote James Gleick in "Isaac Newton" ( Vintage, 2004).

However, when it became clear a farming life was not for him, Newton attended Trinity College in Cambridge, England. "He did not know what he wanted to be or do, but it was not tend sheep or follow the plough and the dung cart," wrote Gleick. While there, he took an interest in mathematics, optics, physics, and .

After his graduation, he began to teach at the college and was appointed as the second Lucasian Chair there. Today, the chair is considered the most renowned academic chair in the world, held by the likes of Charles Babbage and Stephen Hawking.

In 1689, Newton was elected as a member of parliament for the university. In 1703, he was elected as president of the Royal Society, a fellowship of scientists that still exists today. He was knighted by Queen Anne in 1705. He never married.

What are Isaac Newton's laws of motion?

Newton's most famous work came with the publication of his "Philosophiae Naturalis Principia Mathematica" ("Mathematical Principles of Natural Philosophy"), generally called Principia. In it, he determined the three laws of motion for the universe.

Newton's first law describes how objects move at the same velocity unless an outside force acts upon them. (A force is something that causes or changes motion.) Thus, an object sitting on a table remains on the table until a force - the push of a hand, or - acts upon it. Similarly, an object travels at the same speed unless it interacts with another force, such as friction.

His second law of motion provided a calculation for how forces interact. The law states that a force is equal to the change in the momentum (mass multiplied by velocity) per change in time. Therefore, when more force is applied to an object, its acceleration also increases, but when the mass of the object increases and the force remains constant, its acceleration decreases.

Newton's third law states that for every action in nature, there is an equal and opposite reaction. If one body applies a force on a second, then the second body exerts a force of the same strength on the first, in the opposite direction.

From all of this, Newton calculated the universal law of gravitation. He found that as two bodies move farther away from one another, the gravitational attraction between them decreases by the inverse of the square of the distance. Thus, if the objects are twice as far apart, the gravitational force is only a fourth as strong; if they are three times as far apart, it is only a ninth of its previous power.

These laws helped scientists understand more about the motions of planets in the solar system, and of around Earth.

Related: What makes Newton's laws work? Here's the simple trick.

Isaac Newton's apple

(Image credit: Photos.com via Getty Images)

A popular myth tells of an apple falling from a tree in Newton's garden, which brought Newton to an understanding of forces, particularly gravity. Whether the incident actually happened is unknown, but historians doubt the event - if it occurred - was the driving force in Newton's thought process.

The myth tells of Isaac Newton having returned to his family farm in Woolsthorpe, escaping Cambridge for a short time as it was dealing with a plague outbreak. As he sat in the farm's orchard, an apple fell from one of the trees (in some tellings it hit Newton on the head). Watching this happen, Newton began to consider the forces that meant the apple always fell directly towards the ground, beginning his examination of gravity.

One of the reasons that this story gained a foothold in popular understanding is that it is an anecdote Newton himself seems to have shared. "Toward the end of his life, Newton told the apple anecdote around four times, although it only became well known in the nineteenth century," wrote Patricia Fara, a historian of science at the University of Cambridge, in a chapter of "Newton's Apple and Other Myths about Science" (Harvard University Press, 2020).

However, it would be at least 20 years before Newton published his theories on gravity. It seems more likely that Newton used the story as a means of connecting the concept of gravity's impact on objects on with its impact on objects in space for his contemporary audience.

The apple tree in question - known as the "Flower of Kent" - still blooms in the orchard of Woolsthorpe Manor, and is now a popular tourist attraction.

Isaac Newton's inventions and discoveries

(Image credit: Apic / Contributor via Getty Images)

While a student, Newton was forced to take a two-year hiatus when plague closed Trinity College. At home, he continued to work with optics, using a prism to separate white light, and became the first person to argue that white light was a mixture of many types of rays, rather than a single entity. He continued working with light and color over the next few years and published his findings in "" in 1704.

Disturbed by the problems with telescopes at the time, he invented the reflecting telescope, grinding the mirror and building the tube himself. Relying on a mirror rather than lenses, the telescope presented a sharper image than refracting telescopes at the time. Modern techniques have reduced the problems caused by lenses, but large telescopes such as the James Webb Space Telescope use mirrors.

As a student, Newton studied the most advanced mathematical texts of his time. While on hiatus, he continued to study mathematics, laying the ground for differential and integral calculus. He united many techniques that had previously been considered separately, such as finding areas, tangents, and the lengths of curves. He wrote De Methodis Serierum et Fluxionum in 1671 but was unable to find a publisher.

Newton also established a cohesive scientific method, to be used across disciplines. Previous explorations of science varied depending on the field. Newton established a set format for experimentation still used today.

However, not all of Newton's ideas were quite as revolutionary. In P rincipia, Newton describes how rarefied vapor from comet tails is pulled into Earth's gravitational grasp and enables the movements of the planet's fluids along with the "most subtle and useful part of our air, and so much required to sustain the life of all things with us."

Isaac Newton quotes

"Amicus Plato amicus Aristoteles magis amica verita."

(Plato is my friend, Aristotle is my friend, but my greatest friend is truth.)

-Written in the margin of a notebook while a student at Cambridge. In Richard S. Westfall, Never at Rest (1980), 89.

"Genius is patience."

-The Homiletic Review, Vol. 83-84 (1922), Vol. 84, 290.

"If I have seen further it is by standing on the shoulders of giants."

-Letter to Robert Hooke (5 Feb 1675-6).In H. W. Turnbull (ed.), The Correspondence of Isaac Newton, 1, 1661-1675 (1959), Vol. 1, 416.

"I see I have made my self a slave to Philosophy."

-Letter to Henry Oldenburg (18 Nov 1676). In H. W. Turnbull (ed.), The Correspondence of Isaac Newton, 1676-1687 (1960), Vol. 2, 182.

"I do not know what I may appear to the world, but to myself I seem to have been only like a boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me."

-First reported in Joseph Spence, Anecdotes, Observations and Characters, of Books and Men (1820), Vol. 1 of 1966 edn, sect. 1259, p. 462

"To any action there is always an opposite and equal reaction; in other words, the actions of two bodies upon each other are always equal and always opposite in direction."

- The Principia: Mathematical Principles of Natural Philosophy (1687)

"Truth is ever to be found in simplicity, and not in the multiplicity and confusion of things."

-'Fragments from a Treatise on Revelation". In Frank E. Manuel, The Religion of Isaac Newton (1974), 120.

How did Sir Isaac Newton die?

Newton died in 1727 during his sleep at the age of 84. Although the cause of death is unknown, a 1979 study published by Newton's own Royal Society suggests mercury poisoning may have contributed to the decline of his physical and mental health. During the exhumation of his body, large amounts of mercury were found in the scientist's system, likely due to his work with alchemy. Newton conducted several experiments to convert base metals, such as mercury and copper into precious metals, such as gold and silver.

"In 1693 Newton suffered from insomnia and poor digestion; and he also wrote irrational letters to friends. Although most scholars have attributed Newton's breakdown to psychological factors, it is possible that mercury poisoning may have been the principal cause," wrote L. W. Johnson and M. L. Wolbarsht "Mercury Poisoning: A probable cause of Isaac Newton's physical and mental ills: Notes and Records of the Royal Society of London Vol. 34. No. 1." .

After his death, his body was moved to a more prominent place in Westminster Abbey. His white and grey marble monument stands in the nave of the Abbey's choir screen and boasts sculptures of Newton lounging surrounded by children using the many instruments, such as telescopes, associated with Newton's work. The inscription on the monument - originally written in Latin - reads:

" Here is buried Isaac Newton, Knight, who by a strength of mind almost divine, and mathematical principles peculiarly his own, explored the course and figures of the planets, the paths of comets, the tides of the sea, the dissimilarities in rays of light, and, what no other scholar has previously imagined, the properties of the colours thus produced. Diligent, sagacious and faithful, in his expositions of nature, antiquity and the holy Scriptures, he vindicated by his philosophy the majesty of God mighty and good, and expressed the simplicity of the Gospel in his manners. Mortals rejoice that there has existed such and so great an ornament of the human race! He was born on 25th December 1642, and died on 20th March 1726." The date of his death on his monument is given in the Julian calendar.

Additional resources

If you want to learn more about the impact of this celebrated scientist, then you should read about how Isaac Newton Changed the World. If you're wondering whether Newton's second law of motion works in space then an Astronaut has tested the theory out.

Bibliography

"Isaac Newton" by James Gleick (Vintage, 2004)

"Mercury Poisoning: A probable cause of Isaac Newton's physical and mental ills: Notes and Records of the Royal Society of London Vol. 34. No. 1." by L. W. Johnson and M. L. Wolbarsht (July 1979)

"The Mathematical Principles of Natural Philosophy" by Isaac Newton (Flame Tree Collections, 2020)

"Newton's Apple and Other Myths about Science" edited by Ronald L. Numbers and Kostas Kampourakis (Harvard University Press, 2020)

"Life After Gravity: Isaac Newton's London Career" by Patricia Fara (Oxford University Press, 2021)

"Isaac Newton" Stanford Encyclopedia of Philosophy (2007)

"Isaac Newton" University of St Andrews (2000)

"Sir Isaac Newton" Westminster Abbey (2023)

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Sir Isaac Newton: Quotes, Facts & Biography

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A short history of Sir Isaac Newton, the mathematician and physicist that helped invent and explain some of the most fundamental laws of science.

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Isaac Newton - English Physicist & Formulated the Laws of Gravity |Mini Bio | BIO

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Give me details about this thinker's life. Where was he born? When did he die? Did he have kids? When did he start his work?

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What did he create or believe in? Why is that we study him?

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Sir Isaac Newton (1643-1927) was an English mathematician and physicist who developed influential theories on light, calculus and celestial mechanics. Years of research culminated with the 1687 publication of “Principia,” his landmark work that established the universal laws of motion and gravity.

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We talked about him in the Scientific Revolution

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Thomas Jefferson, a spokesman for democracy, was an American Founding Father, the principal author of the Declaration of Independence (1776), and the third President of the United States (1801-1809).

In the thick of party conflict in 1800, Thomas Jefferson wrote in a private letter, "I have sworn upon the altar of God eternal hostility against every form of tyranny over the mind of man."

This powerful advocate of liberty was born in 1743 in Albemarle County, Virginia, inheriting from his father, a planter and surveyor, some 5,000 acres of land, and from his mother, a Randolph, high social standing. He studied at the College of William and Mary, then read law. In 1772 he married Martha Wayles Skelton, a widow, and took her to live in his partly constructed mountaintop home, Monticello.

Freckled and sandy-haired, rather tall and awkward, Jefferson was eloquent as a correspondent, but he was no public speaker. In the Virginia House of Burgesses and the Continental Congress, he contributed his pen rather than his voice to the patriot cause. As the "silent member" of the Congress, Jefferson, at 33, drafted the Declaration of Independence. In years following he labored to make its words a reality in Virginia. Most notably, he wrote a bill establishing religious freedom, enacted in 1786.

Jefferson succeeded Benjamin Franklin as minister to France in 1785. His sympathy for the French Revolution led him into conflict with Alexander Hamilton when Jefferson was Secretary of State in President Washington's Cabinet. He resigned in 1793.

Sharp political conflict developed, and two separate parties, the Federalists and the Democratic-Republicans, began to form. Jefferson gradually assumed leadership of the Republicans, who sympathized with the revolutionary cause in France. Attacking Federalist policies, he opposed a strong centralized Government and championed the rights of states.

As a reluctant candidate for President in 1796, Jefferson came within three votes of election. Through a flaw in the Constitution, he became Vice President, although an opponent of President Adams. In 1800 the defect caused a more serious problem. Republican electors, attempting to name both a President and a Vice President from their own party, cast a tie vote between Jefferson and Aaron Burr. The House of Representatives settled the tie. Hamilton, disliking both Jefferson and Burr, nevertheless urged Jefferson's election.

When Jefferson assumed the Presidency, the crisis in France had passed. He slashed Army and Navy expenditures, cut the budget, eliminated the tax on whiskey so unpopular in the West, yet reduced the national debt by a third. He also sent a naval squadron to fight the Barbary pirates, who were harassing American commerce in the Mediterranean. Further, although the Constitution made no provision for the acquisition of new land, Jefferson suppressed his qualms over constitutionality when he had the opportunity to acquire the Louisiana Territory from Napoleon in 1803.

During Jefferson's second term, he was increasingly preoccupied with keeping the Nation from involvement in the Napoleonic wars, though both England and France interfered with the neutral rights of American merchantmen. Jefferson's attempted solution, an embargo upon American shipping, worked badly and was unpopular.

Jefferson retired to Monticello to ponder such projects as his grand designs for the University of Virginia. A French nobleman observed that he had placed his house and his mind "on an elevated situation, from which he might contemplate the universe."

He died on July 4, 1826.

Learn more about Thomas Jefferson's spouse, Martha Wayles Skelton Jefferson.

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Thomas Jefferson, a spokesman for democracy, was an American Founding Father, the principal author of the Declaration of Independence (1776), and the third President of the United States (1801-1809).

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Thomas Jefferson's Early Years

Thomas Jefferson was born on April 13, 1743, at Shadwell, a plantation on a large tract of land near present-day Charlottesville, Virginia. His father, Peter Jefferson (1707/08-57), was a successful planter and surveyor and his mother, Jane Randolph Jefferson (1720-76), came from a prominent Virginia family. Thomas was their third child and eldest son; he had six sisters and one surviving brother.

Did you know? In 1815, Jefferson sold his 6,700-volume personal library to Congress for $23,950 to replace books lost when the British burned the U.S. Capitol, which housed the Library of Congress, during the War of 1812. Jefferson's books formed the foundation of the rebuilt Library of Congress's collections.

In 1762, Jefferson graduated from the College of William and Mary in Williamsburg, Virginia, where he reportedly enjoyed studying for 15 hours, then practicing violin for several more hours on a daily basis. He went on to study law under the tutelage of respected Virginia attorney George Wythe (there were no official law schools in America at the time, and Wythe's other pupils included future Chief Justice John Marshall and statesman Henry Clay).

Jefferson began working as a lawyer in 1767. As a member of colonial Virginia's House of Burgesses from 1769 to 1775, Jefferson, who was known for his reserved manner, gained recognition for penning a pamphlet, "A Summary View of the Rights of British America" (1774), which declared that the British Parliament had no right to exercise authority over the American colonies.

Marriage and Monticello

After his father died when Jefferson was a teen, the future president inherited the Shadwell property. In 1768, Jefferson began clearing a mountaintop on the land in preparation for the elegant brick mansion he would construct there called Monticello ("little mountain" in Italian). Jefferson, who had a keen interest in architecture and gardening, designed the home and its elaborate gardens himself.

Over the course of his life, he remodeled and expanded Monticello and filled it with art, fine furnishings and interesting gadgets and architectural details. He kept records of everything that happened at the 5,000-acre plantation, including daily weather reports, a gardening journal and notes about his slaves and animals.

On January 1, 1772, Jefferson married Martha Wayles Skelton (1748-82), a young widow. The couple moved to Monticello and eventually had six children; only two of their daughters-Martha (1772-1836) and Mary (1778-1804)-survived into adulthood. In 1782, Jefferson's wife Martha died at age 33 following complications from childbirth. Jefferson was distraught and never remarried. However, it is believed he fathered more children with one of his enslaved women, Sally Hemings (1773-1835), who was also his wife's half-sister.

Slavery was a contradictory issue in Jefferson's life. Although he was an advocate for individual liberty and at one point promoted a plan for the gradual emancipation of slaves in America, he enslaved people throughout his life. Additionally, while he wrote in the Declaration of Independence that "all men are created equal," he believed African Americans were biologically inferior to whites and thought the two races could not coexist peacefully in freedom. Jefferson inherited some 175 enslaved people from his father and father-in-law and owned an estimated 600 slaves over the course of his life. He freed only a small number of them in his will; the majority were sold following his death.

Thomas Jefferson and the American Revolution

In 1775, with the American Revolutionary War recently underway, Jefferson was selected as a delegate to the Second Continental Congress. Although not known as a great public speaker, he was a gifted writer and at age 33, was asked to draft the Declaration of Independence (before he began writing, Jefferson discussed the document's contents with a five-member drafting committee that included John Adams and Benjamin Franklin). The Declaration of Independence, which explained why the 13 colonies wanted to be free of British rule and also detailed the importance of individual rights and freedoms, was adopted on July 4, 1776.

In the fall of 1776, Jefferson resigned from the Continental Congress and was re-elected to the Virginia House of Delegates (formerly the House of Burgesses). He considered the Virginia Statute for Religious Freedom, which he authored in the late 1770s and which Virginia lawmakers eventually passed in 1786, to be one of the significant achievements of his career. It was a forerunner to the First Amendment to the U.S. Constitution, which protects people's right to worship as they choose.

From 1779 to 1781, Jefferson served as governor of Virginia, and from 1783 to 1784, did a second stint in Congress (then officially known, since 1781, as the Congress of the Confederation). In 1785, he succeeded Benjamin Franklin (1706-90) as U.S. minister to France. Jefferson's duties in Europe meant he could not attend the Constitutional Convention in Philadelphia in the summer of 1787; however, he was kept informed of the proceedings to draft a new national constitution and later advocated for including a bill of rights and presidential term limits.

Jefferson's Path to the Presidency

After returning to America in the fall of 1789, Jefferson accepted an appointment from President George Washington (1732-99) to become the new nation's first secretary of state. In this post, Jefferson clashed with U.S. Secretary of the Treasury Alexander Hamilton (1755/57-1804) over foreign policy and their differing interpretations of the U.S. Constitution. In the early 1790s, Jefferson, who favored strong state and local government, co-founded the Democratic-Republican Party to oppose Hamilton's Federalist Party, which advocated for a strong national government with broad powers over the economy.

In the presidential election of 1796, Jefferson ran against John Adams and received the second-highest amount of votes, which, according to the law at the time, made him vice president.

Jefferson ran against Adams again in the presidential election of 1800, which turned into a bitter battle between the Federalists and Democratic-Republicans. Jefferson defeated Adams; however, due to a flaw in the electoral system, Jefferson tied with fellow Democratic-Republican Aaron Burr (1756-1836). The House of Representatives broke the tie and voted Jefferson into office. In order to avoid a repeat of this situation, Congress proposed the Twelfth Amendment to the U.S. Constitution, which required separate voting for president and vice president. The amendment was ratified in 1804.

Jefferson Becomes Third U.S. President

Jefferson was sworn into office on March 4, 1801; he was the first presidential inauguration held in Washington, D.C. ( George Washington was inaugurated in New York in 1789; in 1793, he was sworn into office in Philadelphia, as was his successor, John Adams, in 1797.) Instead of riding in a horse-drawn carriage, Jefferson broke with tradition and walked to and from the ceremony.

One of the most significant achievements of Jefferson's first administration was the purchase of the Louisiana Territory from France for $15 million in 1803. At more than 820,000 square miles, the Louisiana Purchase (which included lands extending between the Mississippi River and the Rocky Mountains and the Gulf of Mexico to present-day Canada) effectively doubled the size of the United States. Jefferson then commissioned explorers Meriwether Lewis and William Clark to explore the uncharted land, plus the area beyond, out to the Pacific Ocean. (At the time, most Americans lived within 50 miles of the Atlantic Ocean.) Lewis and Clark's expedition, known today as the Corps of Discovery, lasted from 1804 to 1806 and provided valuable information about the geography, American Indian tribes and animal and plant life of the western part of the continent.

In 1804, Jefferson ran for re-election and defeated Federalist candidate Charles Pinckney (1746-1825) of South Carolina with more than 70 percent of the popular vote and an electoral count of 162-14. During his second term, Jefferson focused on trying to keep America out of Europe's Napoleonic Wars (1803-15). However, after Great Britain and France, who were at war, both began harassing American merchant ships, Jefferson implemented the Embargo Act of 1807.

The act, which closed U.S. ports to foreign trade, proved unpopular with Americans and hurt the U.S. economy. It was repealed in 1809 and, despite the president's attempts to maintain neutrality, the U.S. ended up going to war against Britain in the War of 1812. Jefferson chose not to run for a third term in 1808 and was succeeded in office by James Madison (1751-1836), a fellow Virginian and former U.S. secretary of state.

Thomas Jefferson's Later Years and Death

Jefferson spent his post-presidential years at Monticello, where he continued to pursue his many interests, including architecture, music, reading and gardening. He also helped found the University of Virginia, which held its first classes in 1825. Jefferson was involved with designing the school's buildings and curriculum and ensured that unlike other American colleges at the time, the school had no religious affiliation or religious requirements for its students.

Jefferson died at age 83 at Monticello on July 4, 1826, the 50th anniversary of the adoption of the Declaration of Independence. Coincidentally, John Adams, Jefferson's friend, former rival and fellow signer of the Declaration of Independence, died the same day. Jefferson was buried at Monticello. However, due to the significant debt the former president had accumulated during his life, his mansion, furnishing and enslaved people were sold at auction following his death. Monticello was eventually acquired by a nonprofit organization, which opened it to the public in 1954.

Jefferson remains an American icon. His face appears on the U.S. nickel and is carved into stone at Mount Rushmore. The Jefferson Memorial, near the National Mall in Washington, D.C., was dedicated on April 13, 1943, the 200th anniversary of Jefferson's birth.

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Thomas Jefferson - Facts, Presidency & Children

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Thomas Jefferson (1743-1826), a statesman, Founding Father, author of the Declaration of Independence and the third U.S. president, was a leading figure in America's early development. One of Jefferson's major legacies was the Louisiana Purchase, which more than doubled the size of the United States.

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Give me details about this thinker's life. Where was he born? When did he die? Did he have kids? When did he start his work?

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What did he create or believe in? Why is that we study him?

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Give me details about this thinker's life. Where was he born? When did he die? Did he have kids? When did he start his work?

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What did he create or believe in? Why is that we study him?

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Questions and answers about French mathematician, scientist, and philosopher René Descartes.

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René Descartes ( day-KART or DAY-kart; French: [ʁənedekaʁt] ; Renatus Cartesius; 31 March 1596 - 11 February 1650) was a French philosopher, scientist, and mathematician, widely considered a seminal figure in the emergence of modern philosophy and science. Mathematics was central to his method of inquiry, and he connected the previously separate fields of geometry and algebra into analytic geometry. Descartes spent much of his working life in the Dutch Republic, initially serving the Dutch States Army, later becoming a central intellectual of the Dutch Golden Age. Although he served a Protestant state and was later counted as a deist by critics, Descartes was Roman Catholic.

Many elements of Descartes' philosophy have precedents in late Aristotelianism, the revived Stoicism of the 16th century, or in earlier philosophers like Augustine. In his natural philosophy, he differed from the schools on two major points: first, he rejected the splitting of corporeal substance into matter and form; second, he rejected any appeal to final ends, divine or natural, in explaining natural phenomena. In his theology, he insists on the absolute freedom of God's act of creation. Refusing to accept the authority of previous philosophers, Descartes frequently set his views apart from the philosophers who preceded him. In the opening section of the Passions of the Soul, an early modern treatise on emotions, Descartes goes so far as to assert that he will write on this topic "as if no one had written on these matters before." His best known philosophical statement is "cogito, ergo sum" ("I think, therefore I am"; French: Je pense, donc je suis), found in Discourse on the Method (1637, in French and Latin, 1644) and Principles of Philosophy (1644, in Latin, 1647 in French). The statement has either been interpretated as a logical syllogism or as an intuitive thought.

Descartes has often been called the father of modern philosophy, and is largely seen as responsible for the increased attention given to epistemology in the 17th century. He laid the foundation for 17th-century continental rationalism, later advocated by Spinoza and Leibniz, and was later opposed by the empiricist school of thought consisting of Hobbes, Locke, Berkeley, and Hume. The rise of early modern rationalism-as a systematic school of philosophy in its own right for the first time in history-exerted an influence on modern Western thought in general, with the birth of two rationalistic philosophical systems of Descartes ( Cartesianism) and Spinoza ( Spinozism). It was the 17th-century arch-rationalists like Descartes, Spinoza, and Leibniz who have given the " Age of Reason" its name and place in history. Leibniz, Spinoza, and Descartes were all well-versed in mathematics as well as philosophy, and Descartes and Leibniz contributed to science as well.

Descartes' Meditations on First Philosophy (1641) continues to be a standard text at most university philosophy departments. Descartes' influence in mathematics is equally apparent; the Cartesian coordinate system was named after him. He is credited as the father of analytic geometry-used in the discovery of infinitesimal calculus and analysis. Descartes was also one of the key figures in the Scientific Revolution.

Coat of arms of the Descartes family.

The house where Descartes was born in La Haye en Touraine

René Descartes was born in La Haye en Touraine, Province of Touraine (now Descartes, Indre-et-Loire), France, on 31 March 1596. In May 1597, his mother Jeanne Brochard, died a few days after giving birth to a still-born child. Descartes' father, Joachim, was a member of the Parlement of Rennes at Rennes. René lived with his grandmother and with his great-uncle. Although the Descartes family was Roman Catholic, the Poitou region was controlled by the Protestant Huguenots. In 1607, late because of his fragile health, he entered the Jesuit Collège Royal Henry-Le-Grand at La Flèche, where he was introduced to mathematics and physics, including Galileo's work. While there, Descartes first encountered hermetic mysticism. After graduation in 1614, he studied for two years (1615-16) at the University of Poitiers, earning a Baccalauréat and in canon and civil law in 1616, in accordance with his father's wishes that he should become a lawyer. From there, he moved to Paris.

Graduation registry for Descartes at the University of Poitiers, 1616

I entirely abandoned the study of letters. Resolving to seek no knowledge other than that of which could be found in myself or else in the great book of the world, I spent the rest of my youth traveling, visiting courts and armies, mixing with people of diverse temperaments and ranks, gathering various experiences, testing myself in the situations which fortune offered me, and at all times reflecting upon whatever came my way to derive some profit from it.

In accordance with his ambition to become a professional military officer in 1618, Descartes joined, as a mercenary, the Protestant Dutch States Army in Breda under the command of Maurice of Nassau, and undertook a formal study of military engineering, as established by Simon Stevin. Descartes, therefore, received much encouragement in Breda to advance his knowledge of mathematics. In this way, he became acquainted with Isaac Beeckman, the principal of a Dordrecht school, for whom he wrote the Compendium of Music (written 1618, published 1650).

While in the service of the Catholic Duke Maximilian of Bavaria from 1619, Descartes was present at the Battle of the White Mountain near Prague, in November 1620.

According to Adrien Baillet, on the night of 10-11 November 1619 ( St. Martin's Day), while stationed in Neuburg an der Donau, Descartes shut himself in a room with an "oven" (probably a cocklestove) to escape the cold. While within, he had three dreams, and believed that a divine spirit revealed to him a new philosophy. However, it is speculated that what Descartes considered to be his second dream was actually an episode of exploding head syndrome. Upon exiting, he had formulated analytic geometry and the idea of applying the mathematical method to philosophy. He concluded from these visions that the pursuit of science would prove to be, for him, the pursuit of true wisdom and a central part of his life's work. Descartes also saw very clearly that all truths were linked with one another, so that finding a fundamental truth and proceeding with logic would open the way to all science. Descartes discovered this basic truth quite soon: his famous " I think, therefore I am."

In 1620, Descartes left the army. He visited Basilica della Santa Casa in Loreto, then visited various countries before returning to France, and during the next few years, he spent time in Paris. It was there that he composed his first essay on method: Regulae ad Directionem Ingenii (Rules for the Direction of the Mind). He arrived in La Haye in 1623, selling all of his property to invest in bonds, which provided a comfortable income for the rest of his life. Descartes was present at the siege of La Rochelle by Cardinal Richelieu in 1627. In the autumn of that year, in the residence of the papal nuncio Guidi di Bagno, where he came with Mersenne and many other scholars to listen to a lecture given by the alchemist, Nicolas de Villiers, Sieur de Chandoux, on the principles of a supposed new philosophy, Cardinal Bérulle urged him to write an exposition of his new philosophy in some location beyond the reach of the Inquisition.

In Amsterdam, Descartes lived at Westermarkt 6 (Maison Descartes, left).

Title page of "Principia philosophiae" (Principles of Philosophy), 1656

Descartes returned to the Dutch Republic in 1628. In April 1629, he joined the University of Franeker, studying under Adriaan Metius, either living with a Catholic family or renting the Sjaerdemaslot. The next year, under the name "Poitevin", he enrolled at Leiden University, which at the time was a Protestant University. He studied both mathematics with Jacobus Golius, who confronted him with Pappus's hexagon theorem, and astronomy with Martin Hortensius. In October 1630, he had a falling-out with Beeckman, whom he accused of plagiarizing some of his ideas. In Amsterdam, he had a relationship with a servant girl, Helena Jans van der Strom, with whom he had a daughter, Francine, who was born in 1635 in Deventer. She was baptized a Protestant and died of scarlet fever at the age of 5.

Unlike many moralists of the time, Descartes did not deprecate the passions but rather defended them; he wept upon Francine's death in 1640. According to a recent biography by Jason Porterfield, "Descartes said that he did not believe that one must refrain from tears to prove oneself a man." Russell Shorto speculates that the experience of fatherhood and losing a child formed a turning point in Descartes' work, changing its focus from medicine to a quest for universal answers.

Despite frequent moves, he wrote all of his major work during his 20-plus years in the Netherlands, initiating a revolution in mathematics and philosophy. In 1633, Galileo was condemned by the Italian Inquisition, and Descartes abandoned plans to publish Treatise on the World, his work of the previous four years. Nevertheless, in 1637, he published parts of this work in three essays: "Les Météores" (The Meteors), " La Dioptrique" (Dioptrics) and La Géométrie ( Geometry), preceded by an introduction, his famous Discours de la méthode (Discourse on the Method). In it, Descartes lays out four rules of thought, meant to ensure that our knowledge rests upon a firm foundation:

The first was never to accept anything for true which I did not know to be such; that is to say, carefully to avoid precipitancy and prejudice, and to comprise nothing more in my judgment than what was presented to my mind so clearly and distinctly as to exclude all ground of doubt.

In La Géométrie, Descartes exploited the discoveries he made with Pierre de Fermat. This later became known as Cartesian Geometry.

Descartes continued to publish works concerning both mathematics and philosophy for the rest of his life. In 1641, he published a metaphysics treatise, Meditationes de Prima Philosophia ( Meditations on First Philosophy), written in Latin and thus addressed to the learned. It was followed in 1644 by Principia Philosophiae (Principles of Philosophy), a kind of synthesis of the Discourse on the Method and Meditations on First Philosophy. In 1643, Cartesian philosophy was condemned at the University of Utrecht, and Descartes was obliged to flee to the Hague, settling in Egmond-Binnen.

Between 1643 and 1649 Descartes lived with his girlfriend at Egmond-Binnen in an inn. Descartes became friendly with Anthony Studler van Zurck, lord of Bergen and participated in the design of his mansion and estate. He also met Dirck Rembrantsz van Nierop, a mathematician and surveyor. He was so impressed by Van Nierop's knowledge that he even brought him to the attention of Constantijn Huygens and Frans van Schooten.

Christia Mercer suggested that Descartes may have been influenced by Spanish author and Roman Catholic nun Teresa of Ávila, who, fifty years earlier, published The Interior Castle, concerning the role of philosophical reflection in intellectual growth.

Descartes began (through Alfonso Polloti, an Italian general in Dutch service) a six-year correspondence with Princess Elisabeth of Bohemia, devoted mainly to moral and psychological subjects. Connected with this correspondence, in 1649 he published Les Passions de l'âme (The Passions of the Soul), which he dedicated to the Princess. A French translation of Principia Philosophiae, prepared by Abbot Claude Picot, was published in 1647. This edition was also dedicated to Princess Elisabeth. In the preface to the French edition, Descartes praised true philosophy as a means to attain wisdom. He identifies four ordinary sources to reach wisdom and finally says that there is a fifth, better and more secure, consisting in the search for first causes.

Descartes in conversation with Queen Christina in Stockholm

By 1649, Descartes had become one of Europe's most famous philosophers and scientists. That year, Queen Christina of Sweden invited him to her court to organize a new scientific academy and tutor her in his ideas about love. Descartes accepted, and moved to the Swedish Empire in the middle of winter. Christina was interested in and stimulated Descartes to publish The Passions of the Soul.

He was a guest at the house of Pierre Chanut, living on Västerlånggatan, less than 500 meters from Castle Tre Kronor in Stockholm. There, Chanut and Descartes made observations with a Torricellian mercury barometer. Challenging Blaise Pascal, Descartes took the first set of barometric readings in Stockholm to see if atmospheric pressure could be used in forecasting the weather.

Descartes arranged to give lessons to Queen Christina after her birthday, three times a week at 5 am, in her cold and draughty castle. However, by 15 January 1650 the Queen had actually met with Descartes only four or five times. It soon became clear they did not like each other; she did not care for his mechanical philosophy, nor did he share her interest in Ancient Greek language and literature. On 1 February 1650, he contracted pneumonia and died on 11 February at Chanut.

"Yesterday morning about four o'clock a.m. has deceased here at the house of His Excellency Mr. Chanut, French ambassador, Mr. Descartes. As I have been informed, he had been ill for a few days with pleurisy. But as he did not want to take or use medicines, a hot fever appears to have arisen as well. Thereupon, he had himself bled three times in one day, but without operation of losing much blood. Her Majesty much bemoaned his decease, because he was such a learned man. He has been cast in wax. It was not his intention to die here, as he had resolved shortly before his death to return to Holland at the first occasion. Etc."

The cause of death was pneumonia according to Chanut, but peripneumonia according to Christina's physician Johann van Wullen who was not allowed to bleed him. (The winter seems to have been mild, except for the second half of January which was harsh as described by Descartes himself; however, "this remark was probably intended to be as much Descartes' take on the intellectual climate as it was about the weather.")

E. Pies has questioned this account, based on a letter by the Doctor van Wullen; however, Descartes had refused his treatment, and more arguments against its veracity have been raised since. In a 2009 book, German philosopher Theodor Ebert argues that Descartes was poisoned by Jacques Viogué, a Catholic missionary who opposed his religious views. As evidence, Ebert suggests that Catherine Descartes, the niece of René Descartes, made a veiled reference to the act of poisoning when her uncle was administered "communion" two days before his death, in her Report on the Death of M. Descartes, the Philosopher (1693).

As a Catholic in a Protestant nation, he was interred in the churchyard of what was to become Adolf Fredrik Church in Stockholm, where mainly orphans had been buried. His manuscripts came into the possession of Claude Clerselier, Chanut's brother-in-law, and "a devout Catholic who has begun the process of turning Descartes into a saint by cutting, adding and publishing his letters selectively." In 1663, the Pope placed Descartes' works on the Index of Prohibited Books. In 1666, sixteen years after his death, his remains were taken to France and buried in Saint-Étienne-du-Mont. In 1671, Louis XIV prohibited all lectures in Cartesianism. Although the National Convention in 1792 had planned to transfer his remains to the Panthéon, he was reburied in the Abbey of Saint-Germain-des-Prés in 1819, missing a finger and the skull. His skull is on display in the Musée de l'Homme in Paris.

René Descartes at work

In his Discourse on the Method, he attempts to arrive at a fundamental set of principles that one can know as true without any doubt. To achieve this, he employs a method called hyperbolical/metaphysical doubt, also sometimes referred to as methodological skepticism or Cartesian doubt: he rejects any ideas that can be doubted and then re-establishes them in order to acquire a firm foundation for genuine knowledge. Descartes built his ideas from scratch which he does in The Meditations on First Philosophy. He relates this to architecture: the top soil is taken away to create a new building or structure. Descartes calls his doubt the soil and new knowledge the buildings. To Descartes, Aristotle's foundationalism is incomplete and his method of doubt enhances foundationalism.

Initially, Descartes arrives at only a single first principle: he thinks. This is expressed in the Latin phrase in the Discourse on Method " Cogito, ergo sum" (English: "I think, therefore I am"). Descartes concluded, if he doubted, then something or someone must be doing the doubting; therefore, the very fact that he doubted proved his existence. "The simple meaning of the phrase is that if one is skeptical of existence, that is in and of itself proof that he does exist." These two first principles-I think and I exist-were later confirmed by Descartes' clear and distinct perception (delineated in his Third Meditation from The Meditations): as he clearly and distinctly perceives these two principles, Descartes reasoned, ensures their indubitability.

Descartes concludes that he can be certain that he exists because he thinks. But in what form? He perceives his body through the use of the senses; however, these have previously been unreliable. So Descartes determines that the only indubitable knowledge is that he is a thinking thing. Thinking is what he does, and his power must come from his essence. Descartes defines "thought" () as "what happens in me such that I am immediately conscious of it, insofar as I am conscious of it". Thinking is thus every activity of a person of which the person is immediately conscious. He gave reasons for thinking that waking thoughts are distinguishable from dreams, and that one's mind cannot have been "hijacked" by an evil demon placing an illusory external world before one's senses.

And so something that I thought I was seeing with my eyes is grasped solely by the faculty of judgment which is in my mind.

In this manner, Descartes proceeds to construct a system of knowledge, discarding perception as unreliable and, instead, admitting only deduction as a method.

Mind-body dualism

L'homme (1664)

Descartes, influenced by the automatons on display at the Château de Saint-Germain-en-Laye near Paris, investigated the connection between mind and body, and how they interact. His main influences for dualism were theology and physics. The theory on the dualism of mind and body is Descartes' signature doctrine and permeates other theories he advanced. Known as Cartesian dualism (or mind-body dualism), his theory on the separation between the mind and the body went on to influence subsequent Western philosophies. In Meditations on First Philosophy, Descartes attempted to demonstrate the existence of God and the distinction between the human soul and the body. Humans are a union of mind and body; thus Descartes' dualism embraced the idea that mind and body are distinct but closely joined. While many contemporary readers of Descartes found the distinction between mind and body difficult to grasp, he thought it was entirely straightforward. Descartes employed the concept of modes, which are the ways in which substances exist. In Principles of Philosophy, Descartes explained, "we can clearly perceive a substance apart from the mode which we say differs from it, whereas we cannot, conversely, understand the mode apart from the substance". To perceive a mode apart from its substance requires an intellectual abstraction, which Descartes explained as follows:

The intellectual abstraction consists in my turning my thought away from one part of the contents of this richer idea the better to apply it to the other part with greater attention. Thus, when I consider a shape without thinking of the substance or the extension whose shape it is, I make a mental abstraction.

According to Descartes, two substances are really distinct when each of them can exist apart from the other. Thus, Descartes reasoned that God is distinct from humans, and the body and mind of a human are also distinct from one another. He argued that the great differences between body (an extended thing) and mind (an un-extended, immaterial thing) make the two ontologically distinct. According to Descartes' indivisibility argument, the mind is utterly indivisible: because "when I consider the mind, or myself in so far as I am merely a thinking thing, I am unable to distinguish any part within myself; I understand myself to be something quite single and complete."

Moreover, in The Meditations, Descartes discusses a piece of wax and exposes the single most characteristic doctrine of Cartesian dualism: that the universe contained two radically different kinds of substances-the mind or soul defined as thinking, and the body defined as matter and unthinking. The Aristotelian philosophy of Descartes' days held that the universe was inherently purposeful or teleological. Everything that happened, be it the motion of the stars or the growth of a tree, was supposedly explainable by a certain purpose, goal or end that worked its way out within nature. Aristotle called this the "final cause," and these final causes were indispensable for explaining the ways nature operated. Descartes' theory of dualism supports the distinction between traditional Aristotelian science and the new science of Kepler and Galileo, which denied the role of a divine power and "final causes" in its attempts to explain nature. Descartes' dualism provided the philosophical rationale for the latter by expelling the final cause from the physical universe (or res extensa) in favor of the mind (or res cogitans). Therefore, while Cartesian dualism paved the way for modern physics, it also held the door open for religious beliefs about the immortality of the soul.

Descartes' dualism of mind and matter implied a concept of human beings. A human was, according to Descartes, a composite entity of mind and body. Descartes gave priority to the mind and argued that the mind could exist without the body, but the body could not exist without the mind. In The Meditations, Descartes even argues that while the mind is a substance, the body is composed only of "accidents". But he did argue that mind and body are closely joined:

Nature also teaches me, by the sensations of pain, hunger, thirst and so on, that I am not merely present in my body as a pilot in his ship, but that I am very closely joined and, as it were, intermingled with it, so that I and the body form a unit. If this were not so, I, who am nothing but a thinking thing, would not feel pain when the body was hurt, but would perceive the damage purely by the intellect, just as a sailor perceives by sight if anything in his ship is broken.

Descartes' discussion on embodiment raised one of the most perplexing problems of his dualism philosophy: What exactly is the relationship of union between the mind and the body of a person? Therefore, Cartesian dualism set the agenda for philosophical discussion of the mind-body problem for many years after Descartes' death. Descartes was also a rationalist and believed in the power of innate ideas. Descartes argued the theory of innate knowledge and that all humans were born with knowledge through the higher power of God. It was this theory of innate knowledge that was later combated by philosopher John Locke (1632-1704), an empiricist. Empiricism holds that all knowledge is acquired through experience.

In The Passions of the Soul, published in 1649, Descartes discussed the common contemporary belief that the human body contained animal spirits. These animal spirits were believed to be light and roaming fluids circulating rapidly around the nervous system between the brain and the muscles. These animal spirits were believed to affect the human soul, or passions of the soul. Descartes distinguished six basic passions: wonder, love, hatred, desire, joy and sadness. All of these passions, he argued, represented different combinations of the original spirit, and influenced the soul to will or want certain actions. He argued, for example, that fear is a passion that moves the soul to generate a response in the body. In line with his dualist teachings on the separation between the soul and the body, he hypothesized that some part of the brain served as a connector between the soul and the body and singled out the pineal gland as connector. Descartes argued that signals passed from the ear and the eye to the pineal gland, through animal spirits. Thus different motions in the gland cause various animal spirits. He argued that these motions in the pineal gland are based on God's will and that humans are supposed to want and like things that are useful to them. But he also argued that the animal spirits that moved around the body could distort the commands from the pineal gland, thus humans had to learn how to control their passions.

Descartes advanced a theory on automatic bodily reactions to external events, which influenced 19th-century reflex theory. He argued that external motions, such as touch and sound, reach the endings of the nerves and affect the animal spirits. For example, heat from fire affects a spot on the skin and sets in motion a chain of reactions, with the animal spirits reaching the brain through the central nervous system, and in turn, animal spirits are sent back to the muscles to move the hand away from the fire. Through this chain of reactions, the automatic reactions of the body do not require a thought process.

Above all, he was among the first scientists who believed that the soul should be subject to scientific investigation. He challenged the views of his contemporaries that the soul was divine, thus religious authorities regarded his books as dangerous. Descartes' writings went on to form the basis for theories on emotions and how cognitive evaluations were translated into affective processes. Descartes believed the brain resembled a working machine and that mathematics, and mechanics could explain complicated processes in it. In the 20th century, Alan Turing advanced computer science based on mathematical biology as inspired by Descartes. His theories on reflexes also served as the foundation for advanced physiological theories, more than 200 years after his death. The physiologist Ivan Pavlov was a great admirer of Descartes.

Descartes denied that animals had reason or intelligence. He argued that animals did not lack sensations or perceptions, but these could be explained mechanistically. Whereas humans had a soul, or mind, and were able to feel pain and anxiety, animals by virtue of not having a soul could not feel pain or anxiety. If animals showed signs of distress then this was to protect the body from damage, but the innate state needed for them to suffer was absent. Although Descartes's views were not universally accepted, they became prominent in Europe and North America, allowing humans to treat animals with impunity. The view that animals were quite separate from humanity and merely machines allowed for the maltreatment of animals, and was sanctioned in law and societal norms until the middle of the 19th century. The publications of Charles Darwin would eventually erode the Cartesian view of animals. Darwin argued that the continuity between humans and other species suggested the possibility of animal suffering.

For Descartes, ethics was a science, the highest and most perfect of them. Like the rest of the sciences, ethics had its roots in metaphysics. In this way, he argues for the existence of God, investigates the place of man in nature, formulates the theory of mind-body dualism, and defends free will. However, as he was a convinced rationalist, Descartes clearly states that reason is sufficient in the search for the goods that individuals should seek, and virtue consists in the correct reasoning that should guide their actions. Nevertheless, the quality of this reasoning depends on knowledge and mental condition. For this reason, he said that a complete moral philosophy should include the study of the body. He discussed this subject in the correspondence with Princess Elisabeth of Bohemia, and as a result wrote his work The Passions of the Soul, that contains a study of the psychosomatic processes and reactions in man, with an emphasis on emotions or passions. His works about human passion and emotion would be the basis for the philosophy of his followers (see Cartesianism), and would have a lasting impact on ideas concerning what literature and art should be, specifically how it should invoke emotion.

Descartes and Zeno both identified sovereign goods with virtue. For Epicurus, the sovereign good was pleasure, and Descartes says that, in fact, this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure that is better than bodily pleasure. Regarding Aristotle's opinion that happiness (eudaimonia) depends on both moral virtue and also on the goods of fortune such as a moderate degree of wealth, Descartes does not deny that fortunes contributes to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control. The moral writings of Descartes came at the last part of his life, but earlier, in his Discourse on the Method, he adopted three maxims to be able to act while he put all his ideas into doubt. Those maxims are known as his "Provisional Morals".

In the third and fifth Meditation, Descartes offers proofs of a benevolent God (the trademark argument and the ontological argument respectively). Descartes has faith in the account of reality his senses provide him, since he believed that God provided him with a working mind and sensory system and does not desire to deceive him. From this supposition, however, Descartes finally establishes the possibility of acquiring knowledge about the world based on deduction and perception. Regarding epistemology, therefore, Descartes can be said to have contributed such ideas as a conception of foundationalism and the possibility that reason is the only reliable method of attaining knowledge. Descartes, however, was very much aware that experimentation was necessary to verify and validate theories.

Descartes invokes his causal adequacy principle to support his trademark argument for the existence of God, quoting Lucretius in defence: "Ex nihilo nihil fit", meaning " Nothing comes from nothing" ( Lucretius). Oxford Reference summarises the argument, as follows, "that our idea of perfection is related to its perfect origin (God), just as a stamp or trademark is left in an article of workmanship by its maker." In the fifth Meditation, Descartes presents a version of the ontological argument which is founded on the possibility of thinking the "idea of a being that is supremely perfect and infinite," and suggests that "of all the ideas that are in me, the idea that I have of God is the most true, the most clear and distinct."

Descartes considered himself to be a devout Catholic, and one of the purposes of the Meditations was to defend the Catholic faith. His attempt to ground theological beliefs on reason encountered intense opposition in his time. Pascal regarded Descartes' views as a rationalist and mechanist, and accused him of deism: "I cannot forgive Descartes; in all his philosophy, Descartes did his best to dispense with God. But Descartes could not avoid prodding God to set the world in motion with a snap of his lordly fingers; after that, he had no more use for God," while a powerful contemporary, Martin Schoock, accused him of atheist beliefs, though Descartes had provided an explicit critique of atheism in his Meditations. The Catholic Church prohibited his books in 1663.

Descartes also wrote a response to external world skepticism. Through this method of skepticism, he does not doubt for the sake of doubting but to achieve concrete and reliable information. In other words, certainty. He argues that sensory perceptions come to him involuntarily, and are not willed by him. They are external to his senses, and according to Descartes, this is evidence of the existence of something outside of his mind, and thus, an external world. Descartes goes on to argue that the things in the external world are material by arguing that God would not deceive him as to the ideas that are being transmitted, and that God has given him the "propensity" to believe that such ideas are caused by material things. Descartes also believes a substance is something that does not need any assistance to function or exist. Descartes further explains how only God can be a true "substance". But minds are substances, meaning they need only God for it to function. The mind is a thinking substance. The means for a thinking substance stem from ideas.

Descartes steered clear of theological questions, restricting his attention to showing that there is no incompatibility between his metaphysics and theological orthodoxy. He avoided trying to demonstrate theological dogmas metaphysically. When challenged that he had not established the immortality of the soul merely in showing that the soul and the body are distinct substances, he replied, "I do not take it upon myself to try to use the power of human reason to settle any of those matters which depend on the free will of God."

x for unknown; exponential notation

Descartes "invented the convention of representing unknowns in equations by x, y, and z, and knowns by a, b, and c". He also "pioneered the standard notation" that uses superscripts to show the powers or exponents; for example, the 2 used in x ² to indicate x squared.

A Cartesian coordinates graph, using his invented x and y axes

One of Descartes' most enduring legacies was his development of Cartesian or analytic geometry, which uses algebra to describe geometry. He was first to assign a fundamental place for algebra in the system of knowledge, using it as a method to automate or mechanize reasoning, particularly about abstract, unknown quantities. European mathematicians had previously viewed geometry as a more fundamental form of mathematics, serving as the foundation of algebra. Algebraic rules were given geometric proofs by mathematicians such as Pacioli, Cardano, Tartaglia and Ferrari. Equations of degree higher than the third were regarded as unreal, because a three-dimensional form, such as a cube, occupied the largest dimension of reality. Descartes professed that the abstract quantity could represent length as well as an area. This was in opposition to the teachings of mathematicians such as François Viète, who insisted that a second power must represent an area. Although Descartes did not pursue the subject, he preceded Gottfried Wilhelm Leibniz in envisioning a more general science of algebra or "universal mathematics," as a precursor to symbolic logic, that could encompass logical principles and methods symbolically, and mechanize general reasoning.

Influence on Newton's mathematics

Current popular opinion holds that Descartes had the most influence of anyone on the young Isaac Newton, and this is arguably one of his most important contributions. Descartes' influence extended not directly from his original French edition of La Géométrie, however, but rather from Frans van Schooten's expanded second Latin edition of the work. Newton continued Descartes' work on cubic equations, which freed the subject from fetters of the Greek perspectives. The most important concept was his very modern treatment of single variables.

Descartes' work provided the basis for the calculus developed by Leibniz and Newton, who applied the infinitesimal calculus to the tangent line problem, thus permitting the evolution of that branch of modern mathematics. His rule of signs is also a commonly used method to determine the number of positive and negative roots of a polynomial.

Philosophy, metaphysics, and physics

Descartes is often regarded as the first thinker to emphasize the use of reason to develop the natural sciences. For him, philosophy was a thinking system that embodied all knowledge, as he related in a letter to a French translator:

Thus, all Philosophy is like a tree, of which Metaphysics is the root, Physics the trunk, and all the other sciences the branches that grow out of this trunk, which are reduced to three principals, namely, Medicine, Mechanics, and Ethics. By the science of Morals, I understand the highest and most perfect which, presupposing an entire knowledge of the other sciences, is the last degree of wisdom.

The beginning to Descartes' interest in physics is accredited to the amateur scientist and mathematician Isaac Beeckman, whom he met in 1618, and who was at the forefront of a new school of thought known as mechanical philosophy. With this foundation of reasoning, Descartes formulated many of his theories on mechanical and geometric physics. It is said that they met when both were looking at a placard that was set up in the Breda marketplace, detailing a mathematical problem to be solved. Descartes asked Beeckman to translate the problem from Dutch to French. In their following meetings Beeckman interested Descartes in his corpuscularian approach to mechanical theory, and convinced him to devote his studies to a mathematical approach to nature. In 1628, Beeckman also introduced him to many of Galileo's ideas. Together, they worked on free fall, catenaries, conic sections, and fluid statics. Both believed that it was necessary to create a method that thoroughly linked mathematics and physics.

Although the concept of work (in physics) was not formally used until 1826, similar concepts existed before then. In 1637, Descartes wrote:

Lifting 100 lb one foot twice over is the same as lifting 200 lb one foot, or 100 lb two feet.

-  René Descartes, Letter to Huygens

In Principles of Philosophy ( Principia Philosophiae) from 1644 Descartes outlined his views on the universe. In it he describes his three laws of motion. ( Newton's own laws of motion would later be modeled on Descartes' exposition.) Descartes defined "quantity of motion" (Latin: quantitas motus) as the product of size and speed, and claimed that the total quantity of motion in the universe is conserved.

If x is twice the size of y, and is moving half as fast, then there's the same amount of motion in each.

[God] created matter, along with its motion ... merely by letting things run their course, he preserves the same amount of motion ... as he put there in the beginning.

-  René Descartes, Principles of Philosophy, Part 2: The principles of material things

Descartes had discovered an early form of the law of conservation of momentum. He envisioned quantity of motion as pertaining to motion in a straight line, as opposed to perfect circular motion, as Galileo had envisioned it. Descartes' discovery should not be seen as the modern law of conservation of momentum, since had no concept of mass as distinct from weight or size, and since he believed that it is speed rather than velocity that is conserved.

Descartes' vortex theory of planetary motion was later rejected by Newton in favor of his law of universal gravitation, and most of the second book of Newton's Principia is devoted to his counterargument.

Descartes also made contributions to the field of optics. He showed by using geometric construction and the law of refraction (also known as Descartes' law, or more commonly Snell's law outside France) that the angular radius of a rainbow is 42 degrees (i.e., the angle subtended at the eye by the edge of the rainbow and the ray passing from the sun through the rainbow's centre is 42°). He also independently discovered the law of reflection, and his essay on optics was the first published mention of this law.

Within Discourse on the Method, there is an appendix in which Descartes discusses his theories on Meteorology known as Les Météores. He first proposed the idea that the elements were made up of small particles that join together imperfectly, thus leaving small spaces in between. These spaces were then filled with smaller much quicker "subtile matter". These particles were different based on what element they constructed, for example, Descartes believed that particles of water were "like little eels, which, though they join and twist around each other, do not, for all that, ever knot or hook together in such a way that they cannot easily be separated." In contrast, the particles that made up the more solid material, were constructed in a way that generated irregular shapes. The size of the particle also matters, if the particle was smaller, not only was it faster and constantly moving, it was more easily agitated by the larger particles, which were slow but had more force. The different qualities, such as combinations and shapes, gave rise to different secondary qualities of materials, such as temperature. This first idea is the basis for the rest of Descartes' theory on Meteorology.

While rejecting most of Aristotle's theories on Meteorology, he still kept some of the terminology that Aristotle used such as vapors and exhalations. These "vapors" would be drawn into the sky by the sun from "terrestrial substances" and would generate wind. Descartes also theorized that falling clouds would displace the air below them, also generating wind. Falling clouds could also generate thunder. He theorized that when a cloud rests above another cloud and the air around the top cloud is hot, it condenses the vapor around the top cloud, and causes the particles to fall. When the particles falling from the top cloud collided with the bottom cloud's particles it would create thunder. He compared his theory on thunder to his theory on avalanches. Descartes believed that the booming sound that avalanches created, was due to snow that was heated, and therefore heavier, falling onto the snow that was below it. This theory was supported by experience "It follows that one can understand why it thunders more rarely in winter than in summer; for then not enough heat reaches the highest clouds, in order to break them up,"

Another theory that Descartes had was on the production of lightning. Descartes believed that lightning was caused by exhalations trapped between the two colliding clouds. He believed that in order to make these exhalations viable to produce lightning, they had to be made "fine and inflammable" by hot and dry weather. Whenever the clouds would collide it would cause them to ignite creating lightning, if the cloud above was heavier than the bottom cloud it would also produce thunder.

Descartes also believed that clouds were made up of drops of water and ice, and believed that rain would fall whenever the air could no longer support them. It would fall as snow if the air was not warm enough to melt the raindrops. And hail was when the cloud drops would melt, and then freeze again because cold air would refreeze them.

Descartes did not use mathematics or instruments (as there were not any at the time) to back up his theories on Meteorology and instead used qualitative reasoning in order to deduce his hypothesis.

Cover of Meditations

Descartes has often been dubbed the father of modern Western philosophy, the thinker whose approaches has profoundly changed the course of Western philosophy and set the basis for modernity. The first two of his Meditations on First Philosophy, those that formulate the famous methodic doubt, represent the portion of Descartes' writings that most influenced modern thinking. It has been argued that Descartes himself did not realize the extent of this revolutionary move. In shifting the debate from "what is true" to "of what can I be certain?", Descartes arguably shifted the authoritative guarantor of truth from God to humanity (even though Descartes himself claimed he received his visions from God)-while the traditional concept of "truth" implies an external authority, "certainty" instead relies on the judgment of the individual.

In an anthropocentric revolution, the human being is now raised to the level of a subject, an agent, an emancipated being equipped with autonomous reason. This was a revolutionary step that established the basis of modernity, the repercussions of which are still being felt: the emancipation of humanity from Christian revelational truth and Church doctrine; humanity making its own law and taking its own stand. In modernity, the guarantor of truth is not God anymore but human beings, each of whom is a "self-conscious shaper and guarantor" of their own reality. In that way, each person is turned into a reasoning adult, a subject and agent, as opposed to a child obedient to God. This change in perspective was characteristic of the shift from the Christian medieval period to the modern period, a shift that had been anticipated in other fields, and which was now being formulated in the field of philosophy by Descartes.

This anthropocentric perspective of Descartes' work, establishing human reason as autonomous, provided the basis for the Enlightenment's emancipation from God and the Church. According to Martin Heidegger, the perspective of Descartes' work also provided the basis for all subsequent anthropology. Descartes' philosophical revolution is sometimes said to have sparked modern anthropocentrism and subjectivism.

In commercial terms, The Discourse appeared during Descartes' lifetime in a single edition of 500 copies, 200 of which were set aside for the author. Sharing a similar fate was the only French edition of The Meditations, which had not managed to sell out by the time of Descartes' death. A concomitant Latin edition of the latter was, however, eagerly sought out by Europe's scholarly community and proved a commercial success for Descartes.: xliii-xliv

Although Descartes was well known in academic circles towards the end of his life, the teaching of his works in schools was controversial. Henri de Roy ( Henricus Regius, 1598-1679), Professor of Medicine at the University of Utrecht, was condemned by the Rector of the university, Gijsbert Voet (Voetius), for teaching Descartes' physics.

According to John Cottingham-whose translation of Meditations is considered to be "authoritative"-Descartes's Meditations on First Philosophy is considered to be "one of the key texts of Western philosophy". Cottingham said that the Meditations is the "most widely studied of all Descartes' writings".

According to Anthony Gottlieb, a former senior editor of The Economist, and the author of The Dream of Reason and The Dream of Enlightenment, one of the reasons Descartes and Thomas Hobbes continue to be debated in the second decade of the twenty-first century, is that they still have something to say to us that remains relevant on questions such as, "What does the advance of science entail for our understanding of ourselves and our ideas of God?" and "How is government to deal with religious diversity."

In her 2018 interview with Tyler Cowen, Agnes Callard described Descartes' thought experiment in the Meditations, where he encouraged a complete, systematic doubting of everything that you believe, to "see what you come to". She said, "What Descartes comes to is a kind of real truth that he can build upon inside of his own mind." She said that Hamlet's monologues-"meditations on the nature of life and emotion"-were similar to Descartes' thought experiment. Hamlet/Descartes were "apart from the world", as if they were "trapped" in their own heads. Cowen asked Callard if Descartes actually found any truths through his thought experiment or was it just "an earlier version of the contemporary argument that we're living in a simulation, where the evil demon is the simulation rather than Bayesian reasoning?" Callard agreed that this argument can be traced to Descartes, who had said that he had refuted it. She clarified that in Descartes' reasoning, you do "end up back in the mind of God"-in a "universe God has created" that is the "real world"...The whole question is about being connected to reality as opposed to being a figment. If you're living in the world God created, God can create real things. So you're living in a real world."

The membership of Descartes to the Rosicrucians is debated.

The initials of his name have been linked to the R.C. acronym widely used by Rosicrucians. Furthermore, in 1619 Descartes moved to Ulm which was a well renowned international center of the Rosicrucian movement. During his journey in Germany, he met Johannes Faulhaber who had previously expressed his personal commitment to join the brotherhood.

Descartes dedicated the work titled The Mathematical Treasure Trove of Polybius, Citizen of the World to "learned men throughout the world and especially to the distinguished B.R.C. (Brothers of the Rosy Cross) in Germany". The work was not completed and its publication is uncertain.

1618. Musicae Compendium. A treatise on music theory and the aesthetics of music, which Descartes dedicated to early collaborator Isaac Beeckman (written in 1618, first published-posthumously-in 1650).

1626-1628. Regulae ad directionem ingenii (Rules for the Direction of the Mind). Incomplete. First published posthumously in Dutch translation in 1684 and in the original Latin at Amsterdam in 1701 (R. Des-Cartes Opuscula Posthuma Physica et Mathematica). The best critical edition, which includes the Dutch translation of 1684, is edited by Giovanni Crapulli (The Hague: Martinus Nijhoff, 1966).

c. 1630. De solidorum elementis. Concerns the classification of Platonic solids and three-dimensional figurate numbers. Said by some scholars to prefigure Euler's polyhedral formula. Unpublished; discovered in Descartes' estate in Stockholm 1650, soaked for three days in the Seine in a shipwreck while being shipped back to Paris, copied in 1676 by Leibniz, and lost. Leibniz's copy, also lost, was rediscovered circa 1860 in Hannover.

1630-1631. La recherche de la vérité par la lumière naturelle (The Search for Truth by Natural Light) unfinished dialogue published in 1701.

1630-1633. Le Monde () and (Man). Descartes' first systematic presentation of his natural philosophy. Man was published posthumously in Latin translation in 1662; and The World posthumously in 1664.

1637. Discours de la méthode (Discourse on the Method). An introduction to the Essais, which include the Dioptrique, the Météores and the Géométrie.

1637. La Géométrie (Geometry). Descartes' major work in mathematics. There is an English translation by Michael Mahoney (New York: Dover, 1979).

1641. Meditationes de prima philosophia (Meditations on First Philosophy), also known as Metaphysical Meditations. In Latin; a second edition, published the following year, included an additional objection and reply, and a Letter to Dinet. A French translation by the Duke of Luynes, probably done without Descartes' supervision, was published in 1647. Includes six Objections and Replies.

1644. Principia philosophiae (Principles of Philosophy), a Latin textbook at first intended by Descartes to replace the Aristotelian textbooks then used in universities. A French translation, Principes de philosophie by Claude Picot, under the supervision of Descartes, appeared in 1647 with a letter-preface to Princess Elisabeth of Bohemia.

1647. Notae in programma (Comments on a Certain Broadsheet). A reply to Descartes' one-time disciple Henricus Regius.

1648. La description du corps humain (The Description of the Human Body). Published posthumously by Clerselier in 1667.

1648. Responsiones Renati Des Cartes... (Conversation with Burman). Notes on a Q&A session between Descartes and Frans Burman on 16 April 1648. Rediscovered in 1895 and published for the first time in 1896. An annotated bilingual edition (Latin with French translation), edited by Jean-Marie Beyssade, was published in 1981 (Paris: PUF).

1649. Les passions de l'âme (Passions of the Soul). Dedicated to Princess Elisabeth of the Palatinate.

1657. Correspondance (three volumes: 1657, 1659, 1667). Published by Descartes' literary executor Claude Clerselier. The third edition, in 1667, was the most complete; Clerselier omitted, however, much of the material pertaining to mathematics.

In January 2010, a previously unknown letter from Descartes, dated 27 May 1641, was found by the Dutch philosopher Erik-Jan Bos when browsing through Google. Bos found the letter mentioned in a summary of autographs kept by Haverford College in Haverford, Pennsylvania. The college was unaware that the letter had never been published. This was the third letter by Descartes found in the last 25 years.

Handwritten letter by Descartes, December 1638

Principia philosophiae, 1644

Oeuvres de Descartes edited by Charles Adam and Paul Tannery, Paris: Léopold Cerf, 1897-1913, 13 volumes; new revised edition, Paris: Vrin-CNRS, 1964-1974, 11 volumes (the first 5 volumes contains the correspondence). [This edition is traditionally cited with the initials AT (for Adam and Tannery) followed by a volume number in Roman numerals; thus AT VII refers to Oeuvres de Descartes volume 7.]

Étude du bon sens, La recherche de la vérité et autres écrits de jeunesse (1616-1631) edited by Vincent Carraud and Gilles Olivo, Paris: PUF, 2013.

Descartes, Œuvres complètes, new edition by Jean-Marie Beyssade and Denis Kambouchner, Paris: Gallimard, published volumes:

I: Premiers écrits. Règles pour la direction de l'esprit, 2016.

III: Discours de la Méthode et Essais, 2009.

VIII.1: Correspondance, 1 edited by Jean-Robert Armogathe, 2013.

VIII.2: Correspondance, 2 edited by Jean-Robert Armogathe, 2013.

1955. The Philosophical Works, E.S. Haldane and G.R.T. Ross, trans. Dover Publications. This work is traditionally cited with the initials HR (for Haldane and Ross) followed by a volume number in Roman numerals; thus HR II refers to volume 2 of this edition.

1988. The Philosophical Writings of Descartes in 3 vols. Cottingham, J., Stoothoff, R., Kenny, A., and Murdoch, D., trans. Cambridge University Press. This work is traditionally cited with the initials CSM (for Cottingham, Stoothoff, and Murdoch) or CSMK (for Cottingham, Stoothoff, Murdoch, and Kenny) followed by a volume number in Roman numeral; thus CSM II refers to volume 2 of this edition.

1998. René Descartes: The World and Other Writings. Translated and edited by Stephen Gaukroger. Cambridge University Press. (This consists mainly of scientific writings, on physics, biology, astronomy, optics, etc., which were very influential in the 17th and 18th centuries, but which are routinely omitted or much abridged in modern collections of Descartes' philosophical works.)

1633. The World, or Treatise on Light Archived 21 June 2021 at the Wayback Machine, tr. by Michael S. Mahoney.

1633. Treatise of Man, tr. by T. S. Hall. Cambridge, MA: Harvard University Press, 1972.

1637. The Geometry of René Descartes Archived 16 August 2021 at the Wayback Machine, trans. D. E. Smith & Marcia Latham (Chicago: Open Court, 1925).

1641. Meditations on First Philosophy, tr. by J. Cottingham, Cambridge: Cambridge University Press, 1996. Latin original. Alternative English title: Metaphysical Meditations. Includes six Objections and Replies. A second edition published the following year, includes an additional Objection and Reply and a Letter to Dinet. HTML Online Latin-French-English Edition Archived 27 August 2006 at the Wayback Machine.

1644. Principles of Philosophy Archived 30 September 2020 at the Wayback Machine, trans. V. R. Miller & R. P. Miller: (Dordrecht/Boston/London: Kluwer Academic Publishers, 1982).

1648. Descartes' Conversation with Burman, tr. by J. Cottingham, Oxford: Clarendon Press, 1989.

1649. Passions of the Soul Archived 16 August 2021 at the Wayback Machine, trans. S. H. Voss (Indianapolis: Hackett, 1989). Dedicated to Elisabeth of the Palatinate.

1. ^ Étienne Gilson argued in La Liberté chez Descartes et la Théologie (Alcan, 1913, pp. 132-147) that Duns Scotus was not the source of Descartes' Voluntarism. Although there exist doctrinal differences between Descartes and Scotus "it is still possible to view Descartes as borrowing from a Scotist Voluntarist tradition".

2. ^ Although the uncertain authorship of this most iconic portrait of Descartes was traditionally attributed to Frans Hals, there is no record of their meeting. During the 20th century the assumption was widely challenged.

3. This idea had already been proposed by ^ Spanish philosopher Gómez Pereira a hundred years ago in the form: "I know that I know something, anyone who knows exists, then I exist" (nosco me aliquid noscere, & quidquid noscit, est, ergo ego sum).

Pereira, Gómez. 1749 [1554]. "De Immortalitate Animae." Antoniana Margarita. p. 277.

Santos López, Modesto. 1986. "Gómez Pereira, médico y filósofo medinense." In Historia de Medina del Campo y su Tierra, volumen I: Nacimiento y expansión, edited by E. L. Sanz.

4. While in the Netherlands he changed his address frequently, living among other places in Dordrecht (1628), ^ Franeker (1629), Amsterdam (1629-1630), Leiden (1630), Amsterdam (1630-1632), Deventer (1632-1634), Amsterdam (1634-1635), Utrecht (1635-1636), Leiden (1636), Egmond (1636-1638), Santpoort (1638-1640), Leiden (1640-1641), Endegeest (a castle near Oegstgeest) (1641-1643), and finally for an extended time in Egmond-Binnen (1643-1649).

5. He had lived with ^ Henricus Reneri in Deventer and Amsterdam, and had met with Constantijn Huygens and Vopiscus Fortunatus Plempius; Descartes was interviewed by Frans Burman at Egmond-Binnen in 1648. Henricus Regius, Jan Stampioen, Frans van Schooten, Comenius and Gisbertus Voetius were his main opponents.

6. The remains are, two centuries later, still resting between two other graves-those of the scholarly monks ^ Jean Mabillon and Bernard de Montfaucon-in a chapel of the abbey.

1. ^ Fumerton, Richard (2000). "Foundationalist Theories of Epistemic Justification". Stanford Encyclopedia of Philosophy. Archived from the original on 24 April 2018.

2. ^ Bostock, D., Philosophy of Mathematics: An Introduction, Wiley-Blackwell, 2009, p. 43 Archived 1 August 2020 at the Wayback Machine: "All of Descartes, Locke, Berkeley, and Hume supposed that mathematics is a theory of our ideas, but none of them offered any argument for this conceptualist claim, and apparently took it to be uncontroversial."

3. ^ Gutting, Gary (1999). Pragmatic Liberalism and the Critique of Modernity. Cambridge University Press. p. 116. ISBN 978-0521649735. Modernity begins with Descartes' mutation of Augustinianism. Taylor emphasizes that "Descartes is in many ways profoundly Augustinian".

4. ^ Yolton, J. W., Realism and Appearances: An Essay in Ontology, Cambridge University Press, 2000, p. 136.

5. ^ Gillespie, Michael Allen (1994). "Chapter One: Descartes and the Deceiver God". Nihilism Before Nietzsche. Chicago: University of Chicago Press. pp. 1-32, 263-64. ISBN 978-0226293479. Caton argues persuasively that Descartes uses the phrase genius malignus for deus deceptor to avoid the charge of blasphemy.

6. ^ Nadler, Steven, The Philosopher, The Priest, and The Painter: A Portrait of Descartes Archived 15 November 2020 at the Wayback Machine (Princeton, NJ: Princeton University Press, 2013), pp. 174-198.

7. ^ ""I think therefore I am" or "I think. Therefore I am"? René Descartes' saying "Cogito ergo sum" has been widely spread all over the world. In English it is commonly known as "I think therefore I am"". italki.

8. ^ Grondin, J., Introduction to Metaphysics: From Parmenides to Levinas New York: Columbia University Press, 2004), p. 126 Archived 16 August 2021 at the Wayback Machine.

9. Bruno, Leonard C. (2003) [1999]. Math and Mathematicians: The History of Math Discoveries Around the World; Vol. 1. Baker, Lawrence W. Detroit, Mich.: U X L. p. 99. ISBN 978-0-7876-3813-9. OCLC 41497065.

10. ^ Scepticism, Scholasticism, and the origins of Descartes' philosophy (Chapter 2). doi:10.1017/CBO9780511487309.004. ISBN 978-0521452915. Archived from the original on 22 August 2022.

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40. Spencer, J., "'Love and Hatred are Common to the Whole Sensitive Creation': Animal Feeling in the Century before Darwin," in A. Richardson, ed., ^ After Darwin: Animals, Emotions, and the Mind (Amsterdam and New York: Rodopi, 2013),p. 37 Archived 16 August 2021 at the Wayback Machine.

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43. ^ Descartes, Rene "Meditations on First Philosophy, 3rd Ed., Translated from Latin by: Donald A. Cress

44. René Descartes, ^ Discourse de la Méthode (Leiden, Netherlands): Jan Maire, 1637, appended book: La Géométrie, book one, p. 299. Archived 8 October 2017 at the Wayback Machine From p. 299: " ... Et aa, ou a², pour multiplier a par soy mesme; Et a³, pour le multiplier encore une fois par a, & ainsi a l'infini; ... " ( ... and aa, or a ², in order to multiply a by itself; and a ³, in order to multiply it once more by a, and thus to infinity; ... )

45. ^ Gaukroger, S., "The nature of abstract reasoning: philosophical aspects of Descartes' work in algebra", in J. Cottingham, ed., The Cambridge Companion to Descartes (Cambridge: Cambridge University Press, 1992), pp. 91-114 Archived 16 August 2021 at the Wayback Machine.

46. ^ Grosholz, Emily (1991). Cartesian method and the problem of reduction. Oxford University Press. ISBN 978-0-19-824250-5. Archived from the original on 16 August 2021. But contemporary debate has tended to...understand [Cartesian method] merely as the 'method of doubt'...I want to define Descartes' method in broader terms...to trace its impact on the domains of mathematics and physics as well as metaphysics.

47. Harold J. Cook, in The Scientific Revolution in National Context, Roy Porter, Mikuláš Teich, (eds.), Cambridge University Press, 1992, pages 127-129

48. ^ Mendelson, Kenneth S. (13 February 2003). "Physical and colloquial meanings of the term "work"". American Journal of Physics. 71 (3): 279-281. doi:10.1119/1.1522707. ISSN 0002-9505.

49. ^ Descartes, R. (2013) [Letter to Huygens, Oct 5, 1637]. Bennett, J. (ed.). Selected correspondence of Descartes (PDF). p. 50.

50. Descartes, R. (2008) [1644]. Bennett, J. (ed.). Principles of philosophy (PDF). Part II, § 36.

51. Alexander Afriat, "Cartesian and Lagrangian Momentum" Archived 9 March 2017 at the Wayback Machine (2004).

52. ^ Rothman, Milton A. (1989). Discovering the natural laws: the experimental basis of physics (2nd ed.). New York: Dover. pp. 83-88. ISBN 9780486261782.

53. ^ Slowik, Edward (Fall 2017). "Descartes' Physics". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy.

54. ^ Frisinger, H. Howard (1977). The history of meteorology to 1800. New York: Science History Publications. ISBN 0-88202-036-6. OCLC 1694190.

55. ^ Martin, Craig (2011). Renaissance meteorology : Pomponazzi to Descartes. Baltimore: Johns Hopkins University Press. ISBN 978-1-4214-0244-4. OCLC 794700393.

56. ^ Heidegger [1938] (2002), p. 76 "Descartes... that which he himself founded... modern (and that means, at the same time, Western) metaphysics."

57. ^ Schmaltz, Tad M. Radical Cartesianism: The French Reception of Descartes Archived 16 August 2021 at the Wayback Machine p. 27 quotation:

The Descartes most familiar to twentieth-century philosophers is the Descartes of the first two Meditations, someone preoccupied with hyperbolic doubt of the material world and the certainty of knowledge of the self that emerges from the famous cogito argument.

58. ^ Roy Wood Sellars (1949) Philosophy for the future: the quest of modern materialism "Husserl has taken Descartes very seriously in a historical as well as in a systematic sense [...] [in The Crisis of the European Sciences and Transcendental Phenomenology, Husserl] finds in the first two Meditations of Descartes a depth which it is difficult to fathom, and which Descartes himself was so little able to appreciate that he let go "the great discovery" he had in his hands."

59. ^ Martin Heidegger [1938] (2002) The Age of the World Picture quotation:

For up to Descartes...a particular sub-iectum...lies at the foundation of its own fixed qualities and changing circumstances. The superiority of a sub-iectum...arises out of the claim of man to a...self-supported, unshakeable foundation of truth, in the sense of certainty. Why and how does this claim acquire its decisive authority? The claim originates in that emancipation of man in which he frees himself from obligation to Christian revelational truth and Church doctrine to a legislating for himself that takes its stand upon itself.

60. Briton, Derek ^ The modern practice of adult education: a postmodern critique p. 76

61. Heidegger [1938] (2002), p. 75 quotation: ^

With the interpretation of man as subiectum, Descartes creates the metaphysical presupposition for future anthropology of every kind and tendency.

62. ^ Schwartz, B. I., China and Other Matters (Cambridge, MA: Harvard University Press, 1996), p. 95 Archived 16 August 2021 at the Wayback Machine, quotation:

... the kind of anthropocentric subjectivism which has emerged from the Cartesian revolution.

63. ^ Charles B. Guignon Heidegger and the problem of knowledge Archived 16 August 2021 at the Wayback Machine p. 23

64. ^ Husserl, Edmund (1931) Cartesian Meditations: An Introduction to Phenomenology quotation:

When, with the beginning of modern times, religious belief was becoming more and more externalized as a lifeless convention, men of intellect were lifted by a new belief: their great belief in an autonomous philosophy and science. [...] in philosophy, the Meditations were epoch-making in a quite unique sense, and precisely because of their going back to the pure ego cogito. Descartes work has been used, in fact to inaugurates an entirely new kind of philosophy. Changing its total style, philosophy takes a radical turn: from naïve objectivism to transcendental subjectivism.

65. ^ Cottingham, John; Murdoch, Dugald; Stoothof, Robert (1984). "Comments on a Certain Broadsheet". The Philosophical Writings of Descartes. Cambridge University Press. p. 293. ISBN 978-0-521-28807-1. Archived from the original on 1 August 2020.

66. Bond, Steven (24 June 2011). ""R.C.": Rosicrucianism and Cartesianism in Joyce and Beckett". Miranda (4-2011). doi:10.4000/miranda.1939. ISSN 2108-6559. OCLC 5497224736. Archived from the original on 2 June 2018.

67. ^ Henri, John; Nolan, Lawrence (26 January 2015). Nolan, Lawrence (ed.). "Rosicrucian". The Cambridge Descartes Lexicon. Cambridge University Press: 659-60. doi:10.1017/CBO9780511894695.224. ISBN 978-0511894695. Archived from the original on 10 June 2018.

68. ^ Mansikka, Tomas (21 April 2018). "Esotericism in reverse. Descartes and the poetic imagination in the seventeenth century" (pdf). Approaching Religion. 8 (1): 84. doi:10.30664/ar.66731. ISSN 1799-3121. OCLC 8081521487.

69. ^ Cook, H. J., in Porter, R., & Teich, M., eds., The Scientific Revolution in National Context (Cambridge: Cambridge University Press, 1992), pp. 127-29 Archived 16 December 2021 at the Wayback Machine.

70. ^ Federico, Pasquale Joseph (1982). Descartes on Polyhedra: A Study of the "De solidorum elementis". Sources in the History of Mathematics and Physical Sciences. Vol. 4. Springer.

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Clarke, Desmond (2006). Descartes: A Biography. Cambridge, England: Cambridge University Press. ISBN 978-0-521-82301-2.

Cottingham, John; Williams, B., eds. (1996). "Sixth Meditation: The existence of material things, and the real distinction between mind and body". Descartes: Meditations on First Philosophy: With Selections from the Objections and Replies. Cambridge Texts in the History of Philosophy. Cambridge: Cambridge University Press. pp. 50-62. doi:10.1017/CBO9780511805028.012. ISBN 978-0521558181.

Tyler Cowen (host), Agnes Callard (guest) (11 April 2018). "Agnes Callard on the Theory of Everything". Medium via Mercatus Center (Podcast). Conversations with Tyler Cowen. No. 38.

Farrell, John. "Demons of Descartes and Hobbes." Paranoia and Modernity: Cervantes to Rousseau (Cornell UP, 2006), chapter 7.

Gaukroger, Stephen (1995). Descartes: An Intellectual Biography. Oxford, England: Oxford University Press. ISBN 978-0-19-823994-9.

Gillespie, A. (2006). Descartes' Demon: A Dialogical Analysis of 'Meditations on First Philosophy.' Theory & Psychology, 16, 761-781.

Gottlieb, Anthony (2016). The Dream of Enlightenment: The Rise of Modern Philosophy. Allen Lane. p. 301. ISBN 978-0871404435.

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Moreno Romo, Juan Carlos, Vindicación del cartesianismo radical, Anthropos, Barcelona, 2010.

Moreno Romo, Juan Carlos (Coord.), Descartes vivo. Ejercicios de hermenéutica cartesiana, Anthropos, Barcelona, 2007.

Negri, Antonio (2007) The Political Descartes, Verso.

Serfati, Michel, 2005, "Géometrie" in Ivor Grattan-Guinness, ed., Landmark Writings in Western Mathematics. Elsevier: 1-22.

Watson, Richard A. (2007). Cogito, Ergo Sum: a life of René Descartes. David R Godine. 2002, reprint 2007. ISBN 978-1-56792-335-3. Was chosen by the New York Public library as one of "25 Books to Remember from 2002"

Frisinger, H. Howard. "Chapter 3 ." The History of Meteorology: To 1800, American Meteorological Society, Boston, MA, 1983, pp. 37-40. ISBN 978-0882020365

Martin, Craig. "Chapter 6." Renaissance Meteorology: Pomponazzi to Descartes, Johns Hopkins University Press, Baltimore, MD, 2011. ISBN 978-1421401874

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René Descartes ( day-KART or DAY-kart ; French: [ʁənedekaʁt] ; Renatus Cartesius; 31 March 1596 - 11 February 1650) was a French philosopher, scientist, and mathematician, widely considered a seminal figure in the emergence of modern philosophy and science. Mathematics was central to his method of inquiry, and he connected the previously separate fields of geometry and algebra into analytic geometry.

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Benjamin Franklin (January 17, 1706 [ O.S. January 6, 1705] - April 17, 1790) was an American polymath who was active as a writer, scientist, inventor, statesman, diplomat, printer, publisher, and political philosopher. Among the leading intellectuals of his time, Franklin was one of the Founding Fathers of the United States, a drafter and signer of the Declaration of Independence, and the first postmaster general.

Franklin became a successful newspaper editor and printer in Philadelphia, the leading city in the colonies, publishing the Pennsylvania Gazette at age 23. He became wealthy publishing this and Poor Richard's Almanack, which he wrote under the pseudonym "Richard Saunders". After 1767, he was associated with the Pennsylvania Chronicle, a newspaper that was known for its revolutionary sentiments and criticisms of the policies of the British Parliament and the Crown.

He pioneered and was the first president of the Academy and College of Philadelphia, which opened in 1751 and later became the University of Pennsylvania. He organized and was the first secretary of the American Philosophical Society and was elected president in 1769. Franklin became a national hero in America as an agent for several colonies when he spearheaded an effort in London to have the Parliament of Great Britain repeal the unpopular Stamp Act. An accomplished diplomat, he was widely admired as the first U.S. ambassador to France and was a major figure in the development of positive Franco-American relations. His efforts proved vital for the American Revolution in securing French aid.

He was promoted to deputy postmaster-general for the British colonies on August 10, 1753, having been Philadelphia postmaster for many years, and this enabled him to set up the first national communications network. He was active in community affairs and colonial and state politics, as well as national and international affairs. From 1785 to 1788, he served as governor of Pennsylvania. At some points in his life, he owned slaves and ran "for sale" ads for slaves in his newspaper, but by the late 1750s, he began arguing against slavery, became an active abolitionist, and promoted education and the integration of African Americans into U.S. society.

As a scientist, he was a major figure in the American Enlightenment and the history of physics for his studies of electricity, and for charting and naming the Gulf Stream current. As an inventor, he is known for the lightning rod, bifocals, and the Franklin stove, among others. He founded many civic organizations, including the Library Company, Philadelphia's first fire department, and the University of Pennsylvania. Franklin earned the title of "The First American" for his early and indefatigable campaigning for colonial unity. Foundational in defining the American ethos, Franklin has been called "the most accomplished American of his age and the most influential in inventing the type of society America would become."

His life and legacy of scientific and political achievement, and his status as one of America's most influential Founding Fathers, have seen Franklin honored more than two centuries after his death on the $100 bill, warships, and the names of many towns, counties, educational institutions, and corporations, as well as numerous cultural references and with a portrait in the Oval Office. Over his lifetime, Franklin wrote or received more than 30,000 letters and other documents, which since the 1950s have been collected in The Papers of Benjamin Franklin, published by both the American Philosophical Society and Yale University.

Benjamin Franklin's father, Josiah Franklin, was a tallow chandler, soaper, and candlemaker. Josiah Franklin was born at Ecton, Northamptonshire, England, on December 23, 1657, the son of Thomas Franklin, a blacksmith and farmer, and his wife, Jane White. Benjamin's father and all four of his grandparents were born in England.

Josiah Franklin had a total of seventeen children with his two wives. He married his first wife, Anne Child, in about 1677 in Ecton and emigrated with her to Boston in 1683; they had three children before emigration and four after. Following her death, Josiah married Abiah Folger on July 9, 1689, in the Old South Meeting House by Reverend Samuel Willard, and had ten children with her. Benjamin, their eighth child, was Josiah Franklin's fifteenth child overall, and his tenth and final son.

Benjamin Franklin's mother, Abiah, was born in Nantucket, Massachusetts Bay Colony, on August 15, 1667, to Peter Folger, a miller and schoolteacher, and his wife, Mary Morrell Folger, a former indentured servant. Mary Folger came from a Puritan family that was among the first Pilgrims to flee to Massachusetts for religious freedom, sailing for Boston in 1635 after King Charles I of England had begun persecuting Puritans. Her father Peter was "the sort of rebel destined to transform colonial America." As clerk of the court, he was jailed for disobeying the local magistrate in defense of middle-class shopkeepers and artisans in conflict with wealthy landowners.

Early life and education

Franklin was born on Milk Street in Boston, Province of Massachusetts Bay on January 17, 1706, and baptized at the Old South Meeting House in Boston. As a child growing up along the Charles River, Franklin recalled that he was "generally the leader among the boys".

Franklin's father wanted him to attend school with the clergy but only had enough money to send him to school for two years. He attended Boston Latin School but did not graduate; he continued his education through voracious reading. Although "his parents talked of the church as a career" for Franklin, his schooling ended when he was ten. He worked for his father for a time, and at 12 he became an apprentice to his brother James, a printer, who taught him the printing trade. When Benjamin was 15, James founded The New-England Courant, which was the third newspaper founded in Boston.

When denied the chance to write a letter to the paper for publication, Franklin adopted the pseudonym of " Silence Dogood", a middle-aged widow. Mrs. Dogood's letters were published and became a subject of conversation around town. Neither James nor the Courant's readers were aware of the ruse, and James was unhappy with Benjamin when he discovered the popular correspondent was his younger brother. Franklin was an advocate of free speech from an early age. When his brother was jailed for three weeks in 1722 for publishing material unflattering to the governor, young Franklin took over the newspaper and had Mrs. Dogood proclaim, quoting Cato's Letters, "Without freedom of thought there can be no such thing as wisdom and no such thing as public liberty without freedom of speech". Franklin left his apprenticeship without his brother's permission, and in so doing became a fugitive.

Move to Philadelphia

At age 17, Franklin ran away to Philadelphia, seeking a new start in a new city. When he first arrived, he worked in several printing shops in Philadelphia, but he was not satisfied by the immediate prospects in any of these jobs. After a few months, while working in one printing house, Pennsylvania governor Sir William Keith convinced him to go to London, ostensibly to acquire the equipment necessary for establishing another newspaper in Philadelphia. Discovering that Keith's promises of backing a newspaper were empty, he worked as a typesetter in a printer's shop in what is the present-day Church of St Bartholomew-the-Great in the Smithfield area of London. Following this, he returned to Philadelphia in 1726 with the help of Thomas Denham, a merchant who employed him as a clerk, shopkeeper, and bookkeeper in his business.

Junto and library

La scuola della economia e della morale, an 1825 sketch of Franklin

In 1727, at age 21, Franklin formed the Junto, a group of "like minded aspiring artisans and tradesmen who hoped to improve themselves while they improved their community". The Junto was a discussion group for issues of the day; it subsequently gave rise to many organizations in Philadelphia. The Junto was modeled after English coffeehouses that Franklin knew well and which had become the center of the spread of Enlightenment ideas in Britain.

Reading was a great pastime of the Junto, but books were rare and expensive. The members created a library initially assembled from their own books after Franklin wrote:

A proposition was made by me that since our books were often referr'd to in our disquisitions upon the inquiries, it might be convenient for us to have them altogether where we met, that upon occasion they might be consulted; and by thus clubbing our books to a common library, we should, while we lik'd to keep them together, have each of us the advantage of using the books of all the other members, which would be nearly as beneficial as if each owned the whole.[page needed ]

Newspaperman

Franklin (center) at work on a printing press in a painting published by the Detroit Publishing Company in c. 1914

Upon Denham's death, Franklin returned to his former trade. In 1728, he set up a printing house in partnership with Hugh Meredith; the following year he became the publisher of The Pennsylvania Gazette, a newspaper in Philadelphia. The Gazette gave Franklin a forum for agitation about a variety of local reforms and initiatives through printed essays and observations. Over time, his commentary, and his adroit cultivation of a positive image as an industrious and intellectual young man, earned him a great deal of social respect. But even after he achieved fame as a scientist and statesman, he habitually signed his letters with the unpretentious 'B. Franklin, Printer.'

In 1732, he published the first German-language newspaper in America - Die Philadelphische Zeitung - although it failed after only one year because four other newly founded German papers quickly dominated the newspaper market. Franklin also printed Moravian religious books in German. He often visited Bethlehem, Pennsylvania, staying at the Moravian Sun Inn. In a 1751 pamphlet on demographic growth and its implications for the Thirteen Colonies, he called the Pennsylvania Germans "Palatine Boors" who could never acquire the "Complexion" of Anglo-American settlers and referred to "Blacks and Tawneys" as weakening the social structure of the colonies. Although he apparently reconsidered shortly thereafter, and the phrases were omitted from all later printings of the pamphlet, his views may have played a role in his political defeat in 1764.

According to Ralph Frasca, Franklin promoted the printing press as a device to instruct colonial Americans in moral virtue. Frasca argues he saw this as a service to God, because he understood moral virtue in terms of actions, thus, doing good provides a service to God. Despite his own moral lapses, Franklin saw himself as uniquely qualified to instruct Americans in morality. He tried to influence American moral life through the construction of a printing network based on a chain of partnerships from the Carolinas to New England. He thereby invented the first newspaper chain. It was more than a business venture, for like many publishers he believed that the press had a public-service duty.

When he established himself in Philadelphia, shortly before 1730, the town boasted two "wretched little" news sheets, Andrew Bradford's The American Weekly Mercury, and Samuel Keimer's Universal Instructor in all Arts and Sciences, and Pennsylvania Gazette. This instruction in all arts and sciences consisted of weekly extracts from Chambers's Universal Dictionary. Franklin quickly did away with all of this when he took over the Instructor and made it The Pennsylvania Gazette. The Gazette soon became his characteristic organ, which he freely used for satire, for the play of his wit, even for sheer excess of mischief or of fun. From the first, he had a way of adapting his models to his own uses. The series of essays called " The Busy-Body", which he wrote for Bradford's American Mercury in 1729, followed the general Addisonian form, already modified to suit homelier conditions. The thrifty Patience, in her busy little shop, complaining of the useless visitors who waste her valuable time, is related to the women who address Mr. Spectator. The Busy-Body himself is a true Censor Morum, as Isaac Bickerstaff had been in the Tatler. And a number of the fictitious characters, Ridentius, Eugenius, Cato, and Cretico, represent traditional 18th-century classicism. Even this Franklin could use for contemporary satire, since Cretico, the "sowre Philosopher", is evidently a portrait of his rival, Samuel Keimer.

Franklin had mixed success in his plan to establish an inter-colonial network of newspapers that would produce a profit for him and disseminate virtue. Over the years he sponsored two dozen printers in Pennsylvania, South Carolina, New York, Connecticut and even the Caribbean. By 1753, 8 of the 15 English language newspapers in the colonies were published by him or his partners. He began in Charleston, South Carolina, in 1731. After his second editor died, the widow Elizabeth Timothy took over and made it a success. She was one of the colonial era's first woman printers. For three decades Franklin maintained a close business relationship with her and her son Peter Timothy, who took over the South Carolina Gazette in 1746. The Gazette was impartial in political debates, while creating the opportunity for public debate, which encouraged others to challenge authority. Timothy avoided blandness and crude bias and after 1765 increasingly took a patriotic stand in the growing crisis with Great Britain. However, Franklin's Connecticut Gazette (1755-68) proved unsuccessful. As the Revolution approached, political strife slowly tore his network apart.

Freemasonry

In 1730 or 1731, Franklin was initiated into the local Masonic lodge. He became a grand master in 1734, indicating his rapid rise to prominence in Pennsylvania. The same year, he edited and published the first Masonic book in the Americas, a reprint of James Anderson's Constitutions of the Free-Masons. He was the secretary of St. John's Lodge in Philadelphia from 1735 to 1738. Franklin remained a Freemason for the rest of his life.

Common-law marriage to Deborah Read

At age 17 in 1723, Franklin proposed to 15-year-old Deborah Read while a boarder in the Read home. At that time, Deborah's mother was wary of allowing her young daughter to marry Franklin, who was on his way to London at Governor Keith's request, and also because of his financial instability. Her own husband had recently died, and she declined Franklin's request to marry her daughter.

While Franklin was in London, his trip was extended, and there were problems with the governor's promises of support. Perhaps because of the circumstances of this delay, Deborah married a man named John Rodgers. This proved to be a regrettable decision. Rodgers shortly avoided his debts and prosecution by fleeing to Barbados with her dowry, leaving her behind. Rodgers's fate was unknown, and because of bigamy laws, Deborah was not free to remarry.

Deborah's fear of the sea meant that she never accompanied Franklin on any of his extended trips to Europe; another possible reason why they spent much time apart is that he may have blamed her for possibly preventing their son Francis from being inoculated against the disease that subsequently killed him. Deborah wrote to him in November 1769, saying she was ill due to "dissatisfied distress" from his prolonged absence, but he did not return until his business was done. Deborah Read Franklin died of a stroke on December 14, 1774, while Franklin was on an extended mission to Great Britain; he returned in 1775.

William Franklin

In 1730, 24-year-old Franklin publicly acknowledged his illegitimate son William and raised him in his household. William was born on February 22, 1730, but his mother's identity is unknown. He was educated in Philadelphia and beginning at about age 30 studied law in London in the early 1760s. William himself fathered an illegitimate son, William Temple Franklin, born on the same day and month: February 22, 1760. The boy's mother was never identified, and he was placed in foster care. In 1762, the elder William Franklin married Elizabeth Downes, daughter of a planter from Barbados, in London. In 1763, he was appointed as the last royal governor of New Jersey.

A Loyalist to the king, William Franklin saw his relations with father Benjamin eventually break down over their differences about the American Revolutionary War, as Benjamin Franklin could never accept William's position. Deposed in 1776 by the revolutionary government of New Jersey, William was placed under house arrest at his home in Perth Amboy for six months. After the Declaration of Independence, he was formally taken into custody by order of the Provincial Congress of New Jersey, an entity which he refused to recognize, regarding it as an "illegal assembly". He was incarcerated in Connecticut for two years, in Wallingford and Middletown, and, after being caught surreptitiously engaging Americans into supporting the Loyalist cause, was held in solitary confinement at Litchfield for eight months. When finally released in a prisoner exchange in 1778, he moved to New York City, which was occupied by the British at the time.

While in New York City, he became leader of the Board of Associated Loyalists, a quasi-military organization chartered by King George III and headquartered in New York City. They initiated guerrilla forays into New Jersey, southern Connecticut, and New York counties north of the city. When British troops evacuated from New York, William Franklin left with them and sailed to England. He settled in London, never to return to North America. In the preliminary peace talks in 1782 with Britain, "... Benjamin Franklin insisted that loyalists who had borne arms against the United States would be excluded from this plea (that they be given a general pardon). He was undoubtedly thinking of William Franklin."

Success as an author

The January 1741 edition of The General Magazine and Historical Chronicle, Franklin's magazine

In 1733, Franklin began to publish the noted Poor Richard's Almanack (with content both original and borrowed) under the pseudonym Richard Saunders, on which much of his popular reputation is based. He frequently wrote under pseudonyms. He had developed a distinct, signature style that was plain, pragmatic and had a sly, soft but self-deprecating tone with declarative sentences. Although it was no secret that he was the author, his Richard Saunders character repeatedly denied it. "Poor Richard's Proverbs", adages from this almanac, such as "A penny saved is twopence dear" (often misquoted as "A penny saved is a penny earned") and "Fish and visitors stink in three days", remain common quotations in the modern world. Wisdom in folk society meant the ability to provide an apt adage for any occasion, and his readers became well prepared. He sold about ten thousand copies per year-it became an institution. In 1741, Franklin began publishing The General Magazine and Historical Chronicle for all the British Plantations in America. He used the heraldic badge of the Prince of Wales as the cover illustration.

In 1758, the year he ceased writing for the Almanack, he printed Father Abraham's Sermon, also known as The Way to Wealth. Franklin began writing his autobiography in 1771, but it was not published until after his death. It has become one of the classics in the genre of autobiographical non-fiction. Franklin wrote a letter, " Advice to a Friend on Choosing a Mistress", dated June 25, 1745, in which he gives advice to a young man about channeling sexual urges. Due to its licentious nature, it was not published in collections of his papers during the 19th century. Federal court rulings from the mid-to-late 20th century cited the document as a reason for overturning obscenity laws and against censorship.

Public life

Early steps in Pennsylvania

A portrait of Franklin c. 1746-1750,[Note 2] by Robert Feke widely believed to be the earliest known painting of Franklin[56][57]

Join, or Die, a 1754 political cartoon by Franklin, urged the colonies to join the Seven Years' War in the French and Indian War; the cartoon was later resurrected, serving as an iconic symbol in support of the American Revolution.

In 1736, Franklin created the Union Fire Company, one of the first volunteer firefighting companies in America. In the same year, he printed a new currency for New Jersey based on innovative anti- counterfeiting techniques he had devised. Throughout his career, he was an advocate for paper money, publishing A Modest Enquiry into the Nature and Necessity of a Paper Currency in 1729, and his printer printed money. He was influential in the more restrained and thus successful monetary experiments in the Middle Colonies, which stopped deflation without causing excessive inflation. In 1766, he made a case for paper money to the British House of Commons.

As he matured, Franklin began to concern himself more with public affairs. In 1743, he first devised a scheme for the Academy, Charity School, and College of Philadelphia. However, the person he had in mind to run the academy, Rev. Richard Peters, refused and Franklin put his ideas away until 1749 when he printed his own pamphlet, Proposals Relating to the Education of Youth in Pensilvania. He was appointed president of the Academy on November 13, 1749; the academy and the charity school opened in 1751.

In 1743, he founded the American Philosophical Society to help scientific men discuss their discoveries and theories. He began the electrical research that, along with other scientific inquiries, would occupy him for the rest of his life, in between bouts of politics and moneymaking.

In 1747, Franklin (already a very wealthy man) retired from printing and went into other businesses. He formed a partnership with his foreman, David Hall, which provided Franklin with half of the shop's profits for 18 years. This lucrative business arrangement provided leisure time for study, and in a few years he had made many new discoveries.

In 1751, Franklin and Thomas Bond obtained a charter from the Pennsylvania legislature to establish a hospital. Pennsylvania Hospital was the first hospital in the colonies. In 1752, Franklin organized the Philadelphia Contributionship, the Colonies' first homeowner's insurance company.

Between 1750 and 1753, the "educational triumvirate" of Franklin, Samuel Johnson of Stratford, Connecticut, and schoolteacher William Smith built on Franklin's initial scheme and created what Bishop James Madison, president of the College of William & Mary, called a "new-model" plan or style of American college. Franklin solicited, printed in 1752, and promoted an American textbook of moral philosophy by Samuel Johnson, titled Elementa Philosophica, to be taught in the new colleges. In June 1753, Johnson, Franklin, and Smith met in Stratford. They decided the new-model college would focus on the professions, with classes taught in English instead of Latin, have subject matter experts as professors instead of one tutor leading a class for four years, and there would be no religious test for admission. Johnson went on to found King's College (now Columbia University) in New York City in 1754, while Franklin hired Smith as provost of the College of Philadelphia, which opened in 1755. At its first commencement, on May 17, 1757, seven men graduated; six with a Bachelor of Arts and one with a Master of Arts. It was later merged with the University of the State of Pennsylvania to become the University of Pennsylvania. The college was to become influential in guiding the founding documents of the United States: in the Continental Congress, for example, over one-third of the college-affiliated men who contributed to the Declaration of Independence between September 4, 1774, and July 4, 1776, were affiliated with the college.

In 1753, both Harvard and Yale awarded him honorary master of arts degrees. In 1756, he received an honorary Master of Arts degree from the College of William & Mary. Later in 1756, Franklin organized the Pennsylvania Militia. He used Tun Tavern as a gathering place to recruit a regiment of soldiers to go into battle against the Native American uprisings that beset the American colonies.

Postmaster

A Pass, signed by Postmaster General Benjamin Franklin, gave William Goddard the authority to travel as needed to investigate and inspect postal routes and protect the mail.[79]

When the lands of New France were ceded to the British under the Treaty of Paris in 1763, the British province of Quebec was created among them, and Franklin saw mail service expanded between Montreal, Trois-Rivières, Quebec City, and New York. For the greater part of his appointment, he lived in England (from 1757 to 1762, and again from 1764 to 1774)-about three-quarters of his term. Eventually, his sympathies for the rebel cause in the American Revolution led to his dismissal on January 31, 1774.

On July 26, 1775, the Second Continental Congress established the United States Post Office and named Franklin as the first United States postmaster general. He had been a postmaster for decades and was a natural choice for the position. He had just returned from England and was appointed chairman of a Committee of Investigation to establish a postal system. The report of the committee, providing for the appointment of a postmaster general for the 13 American colonies, was considered by the Continental Congress on July 25 and 26. On July 26, 1775, Franklin was appointed postmaster general, the first appointed under the Continental Congress. His apprentice, William Goddard, felt that his ideas were mostly responsible for shaping the postal system and that the appointment should have gone to him, but he graciously conceded it to Franklin, 36 years his senior. Franklin, however, appointed Goddard as Surveyor of the Posts, issued him a signed pass, and directed him to investigate and inspect the various post offices and mail routes as he saw fit. The newly established postal system became the United States Post Office, a system that continues to operate today.

Decades in London

From the mid-1750s to the mid-1770s, Franklin spent much of his time in London.

Political work

Franklin in London in 1767, wearing a blue suit with elaborate gold braid and buttons, a far cry from the simple dress he affected at the French court in later years, depicted in a portrait by David Martin that is now on display in the White House

In 1757, he was sent to England by the Pennsylvania Assembly as a colonial agent to protest against the political influence of the Penn family, the proprietors of the colony. He remained there for five years, striving to end the proprietors' prerogative to overturn legislation from the elected Assembly and their exemption from paying taxes on their land. His lack of influential allies in Whitehall led to the failure of this mission.

At this time, many members of the Pennsylvania Assembly were feuding with William Penn's heirs, who controlled the colony as proprietors. After his return to the colony, Franklin led the "anti-proprietary party" in the struggle against the Penn family and was elected Speaker of the Pennsylvania House in May 1764. His call for a change from proprietary to royal government was a rare political miscalculation, however: Pennsylvanians worried that such a move would endanger their political and religious freedoms. Because of these fears and because of political attacks on his character, Franklin lost his seat in the October 1764 Assembly elections. The anti-proprietary party dispatched him to England again to continue the struggle against the Penn family proprietorship. During this trip, events drastically changed the nature of his mission.

In London, Franklin opposed the 1765 Stamp Act. Unable to prevent its passage, he made another political miscalculation and recommended a friend to the post of stamp distributor for Pennsylvania. Pennsylvanians were outraged, believing that he had supported the measure all along, and threatened to destroy his home in Philadelphia. Franklin soon learned of the extent of colonial resistance to the Stamp Act, and he testified during the House of Commons proceedings that led to its repeal. With this, Franklin suddenly emerged as the leading spokesman for American interests in England. He wrote popular essays on behalf of the colonies. Georgia, New Jersey, and Massachusetts also appointed him as their agent to the Crown.

During his lengthy missions to London between 1757 and 1775, Franklin lodged in a house on Craven Street, just off the Strand in central London. During his stays there, he developed a close friendship with his landlady, Margaret Stevenson, and her circle of friends and relations, in particular, her daughter Mary, who was more often known as Polly. The house is now a museum known as the Benjamin Franklin House. Whilst in London, Franklin became involved in radical politics. He belonged to a gentleman's club (which he called "the honest Whigs"), which held stated meetings, and included members such as Richard Price, the minister of Newington Green Unitarian Church who ignited the Revolution controversy, and Andrew Kippis.

Scientific work

The study of natural philosophy (referred today as science in general) drew him into overlapping circles of acquaintance. Franklin was, for example, a corresponding member of the Lunar Society of Birmingham. In 1759, the University of St Andrews awarded him an honorary doctorate in recognition of his accomplishments. In October 1759, he was granted Freedom of the Borough of St Andrews. He was also awarded an honorary doctorate by Oxford University in 1762. Because of these honors, he was often addressed as " Dr. Franklin".

While living in London in 1768, he developed a phonetic alphabet in A Scheme for a new Alphabet and a Reformed Mode of Spelling. This reformed alphabet discarded six letters he regarded as redundant (c, j, q, w, x, and y), and substituted six new letters for sounds he felt lacked letters of their own. This alphabet never caught on, and he eventually lost interest.

Travels around Europe

Franklin used London as a base to travel. In 1771, he made short journeys through different parts of England, staying with Joseph Priestley at Leeds, Thomas Percival at Manchester and Erasmus Darwin at Lichfield. In Scotland, he spent five days with Lord Kames near Stirling and stayed for three weeks with David Hume in Edinburgh. In 1759, he visited Edinburgh with his son and later reported that he considered his six weeks in Scotland "six weeks of the densest happiness I have met with in any part of my life".

In Ireland, he stayed with Lord Hillsborough. Franklin noted of him that "all the plausible behaviour I have described is meant only, by patting and stroking the horse, to make him more patient, while the reins are drawn tighter, and the spurs set deeper into his sides." In Dublin, Franklin was invited to sit with the members of the Irish Parliament rather than in the gallery. He was the first American to receive this honor. While touring Ireland, he was deeply moved by the level of poverty he witnessed. The economy of the Kingdom of Ireland was affected by the same trade regulations and laws that governed the Thirteen Colonies. He feared that the American colonies could eventually come to the same level of poverty if the regulations and laws continued to apply to them.

Franklin spent two months in German lands in 1766, but his connections to the country stretched across a lifetime. He declared a debt of gratitude to German scientist Otto von Guericke for his early studies of electricity. Franklin also co-authored the first treaty of friendship between Prussia and America in 1785. In September 1767, he visited Paris with his usual traveling partner, Sir John Pringle, 1st Baronet. News of his electrical discoveries was widespread in France. His reputation meant that he was introduced to many influential scientists and politicians, and also to King Louis XV.

Defending the American cause

In 1772, Franklin obtained private letters of Thomas Hutchinson and Andrew Oliver, governor and lieutenant governor of the Province of Massachusetts Bay, proving that they had encouraged the Crown to crack down on Bostonians. Franklin sent them to America, where they escalated tensions. The letters were finally leaked to the public in the Boston Gazette in mid-June 1773, causing a political firestorm in Massachusetts and raising significant questions in England. The British began to regard him as the fomenter of serious trouble. Hopes for a peaceful solution ended as he was systematically ridiculed and humiliated by Solicitor-General Alexander Wedderburn, before the Privy Council on January 29, 1774. He returned to Philadelphia in March 1775, and abandoned his accommodationist stance.

In 1773, Franklin published two of his most celebrated pro-American satirical essays: "Rules by Which a Great Empire May Be Reduced to a Small One", and "An Edict by the King of Prussia".

Agent for British and Hellfire Club membership

Franklin is known to have occasionally attended the Hellfire Club's meetings during 1758 as a non-member during his time in England. However, some authors and historians would argue he was in fact a British spy. As there are no records left (having been burned in 1774), many of these members are just assumed or linked by letters sent to each other. One early proponent that Franklin was a member of the Hellfire Club and a double agent is the historian Donald McCormick, who has a history of making controversial claims.

Coming of revolution

In 1763, soon after Franklin returned to Pennsylvania from England for the first time, the western frontier was engulfed in a bitter war known as Pontiac's Rebellion. The Paxton Boys, a group of settlers convinced that the Pennsylvania government was not doing enough to protect them from American Indian raids, murdered a group of peaceful Susquehannock Indians and marched on Philadelphia. Franklin helped to organize a local militia to defend the capital against the mob. He met with the Paxton leaders and persuaded them to disperse. Franklin wrote a scathing attack against the racial prejudice of the Paxton Boys. "If an Indian injures me", he asked, "does it follow that I may revenge that Injury on all Indians?"

He provided an early response to British surveillance through his own network of counter-surveillance and manipulation. "He waged a public relations campaign, secured secret aid, played a role in privateering expeditions, and churned out effective and inflammatory propaganda."

Declaration of Independence

John Trumbull's portrait of the Committee of Five presenting their draft of the Declaration to the Second Continental Congress in Philadelphia[113]

By the time Franklin arrived in Philadelphia on May 5, 1775, after his second mission to Great Britain, the American Revolution had begun at the Battles of Lexington and Concord the previous month, on April 19, 1775. The New England militia had forced the main British army to remain inside Boston. The Pennsylvania Assembly unanimously chose Franklin as their delegate to the Second Continental Congress. In June 1776, he was appointed a member of the Committee of Five that drafted the Declaration of Independence. Although he was temporarily disabled by gout and unable to attend most meetings of the committee, he made several "small but important" changes to the draft sent to him by Thomas Jefferson.

Ambassador to France (1776-1785)

Franklin, in his fur hat, charmed the French with what they perceived as his rustic New World genius.[Note 3]

On October 26, 1776, Franklin was dispatched to France as commissioner for the United States. He took with him as secretary his 16-year-old grandson, William Temple Franklin. They lived in a home in the Parisian suburb of Passy, donated by Jacques-Donatien Le Ray de Chaumont, who supported the United States. Franklin remained in France until 1785. He conducted the affairs of his country toward the French nation with great success, which included securing a critical military alliance in 1778 and signing the 1783 Treaty of Paris.

Among his associates in France was Honoré Gabriel Riqueti, comte de Mirabeau-a French Revolutionary writer, orator and statesman who in 1791 was elected president of the National Assembly. In July 1784, Franklin met with Mirabeau and contributed anonymous materials that the Frenchman used in his first signed work: Considerations sur l'ordre de Cincinnatus. The publication was critical of the Society of the Cincinnati, established in the United States. Franklin and Mirabeau thought of it as a "noble order", inconsistent with the egalitarian ideals of the new republic.

During his stay in France, he was active as a Freemason, serving as venerable master of the lodge Les Neuf Sœurs from 1779 until 1781. In 1784, when Franz Mesmer began to publicize his theory of " animal magnetism" which was considered offensive by many, Louis XVI appointed a commission to investigate it. These included the chemist Antoine Lavoisier, the physician Joseph-Ignace Guillotin, the astronomer Jean Sylvain Bailly, and Franklin. In doing so, the committee concluded, through blind trials that mesmerism only seemed to work when the subjects expected it, which discredited mesmerism and became the first major demonstration of the placebo effect, which was described at that time as "imagination". In 1781, he was elected a fellow of the American Academy of Arts and Sciences.

Franklin's advocacy for religious tolerance in France contributed to arguments made by French philosophers and politicians that resulted in Louis XVI's signing of the Edict of Versailles in November 1787. This edict effectively nullified the Edict of Fontainebleau, which had denied non-Catholics civil status and the right to openly practice their faith.

Franklin also served as American minister to Sweden, although he never visited that country. He negotiated a treaty that was signed in April 1783. On August 27, 1783, in Paris, he witnessed the world's first hydrogen balloon flight. , created by professor Jacques Charles and Les Frères Robert, was watched by a vast crowd as it rose from the Champ de Mars (now the site of the Eiffel Tower). Franklin became so enthusiastic that he subscribed financially to the next project to build a manned hydrogen balloon. On December 1, 1783, Franklin was seated in the special enclosure for honored guests it took off from the Jardin des Tuileries, piloted by Charles and Nicolas-Louis Robert.

Return to America

Franklin's return to Philadelphia, 1785, a portrait by Jean Leon Gerome Ferris

George Washington witnesses Gouverneur Morris sign the Constitution with Franklin seen behind Morris, in John Henry Hintermeister's 1925 portrait, Foundation of the American Government[130]

When he returned home in 1785, Franklin occupied a position second only to that of George Washington as the champion of American independence. He returned from France with an unexplained shortage of 100,000 pounds in Congressional funds. In response to a question from a member of Congress about this, Franklin, quoting the Bible, quipped, "Muzzle not the ox that treadeth out his master's grain." The missing funds were never again mentioned in Congress. Le Ray honored him with a commissioned portrait painted by Joseph Duplessis, which now hangs in the National Portrait Gallery of the Smithsonian Institution in Washington, D.C. After his return, Franklin became an abolitionist and freed his two slaves. He eventually became president of the Pennsylvania Abolition Society.

President of Pennsylvania and Delegate to the Constitutional convention

Special balloting conducted October 18, 1785, unanimously elected him the sixth president of the Supreme Executive Council of Pennsylvania, replacing John Dickinson. The office was practically that of the governor. He held that office for slightly over three years, longer than any other, and served the constitutional limit of three full terms. Shortly after his initial election, he was re-elected to a full term on October 29, 1785, and again in the fall of 1786 and on October 31, 1787. In that capacity, he served as host to the Constitutional Convention of 1787 in Philadelphia.

He also served as a delegate to the Convention. It was primarily an honorary position and he seldom engaged in debate.

Franklin suffered from obesity throughout his middle age and elder years, which resulted in multiple health problems, particularly gout, which worsened as he aged. In poor health during the signing of the U.S. Constitution in 1787, he was rarely seen in public from then until his death.

Franklin died from pleuritic attack at his home in Philadelphia on April 17, 1790. He was aged 84 at the time of his death. His last words were reportedly, "a dying man can do nothing easy", to his daughter after she suggested that he change position in bed and lie on his side so he could breathe more easily. Franklin's death is described in the book The Life of Benjamin Franklin, quoting from the account of John Paul Jones:

... when the pain and difficulty of breathing entirely left him, and his family were flattering themselves with the hopes of his recovery, when an imposthume, which had formed itself in his lungs, suddenly burst, and discharged a quantity of matter, which he continued to throw up while he had power; but, as that failed, the organs of respiration became gradually oppressed; a calm, lethargic state succeeded; and on the 17th instant (April 1790), about eleven o'clock at night, he quietly expired, closing a long and useful life of eighty-four years and three months.

Approximately 20,000 people attended Franklin's funeral after which he was interred in Christ Church Burial Ground in Philadelphia. Upon learning of his death, the Constitutional Assembly in Revolutionary France entered into a state of mourning for a period of three days, and memorial services were conducted in honor of Franklin throughout the country.

In 1728, aged 22, Franklin wrote what he hoped would be his own epitaph:

The Body of B. Franklin Printer; Like the Cover of an old Book, Its Contents torn out, And stript of its Lettering and Gilding, Lies here, Food for Worms. But the Work shall not be wholly lost: For it will, as he believ'd, appear once more, In a new & more perfect Edition, Corrected and Amended By the Author.

Franklin's actual grave, however, as he specified in his final will, simply reads "Benjamin and Deborah Franklin".

Inventions and scientific inquiries

Electricity

Benjamin Franklin Drawing Electricity from the Sky, a c. 1816 portrait by Benjamin West now on display at the Philadelphia Museum of Art

Franklin started exploring the phenomenon of electricity in the 1740s, after he met the itinerant lecturer Archibald Spencer, who used static electricity in his demonstrations. He proposed that "vitreous" and "resinous" electricity were not different types of " electrical fluid" (as electricity was called then), but the same "fluid" under different pressures. (The same proposal was made independently that same year by William Watson.) He was the first to label them as positive and negative respectively, and he was the first to discover the principle of conservation of charge. In 1748, he constructed a multiple plate capacitor, that he called an "electrical battery" (not a true battery like Volta's pile) by placing eleven panes of glass sandwiched between lead plates, suspended with silk cords and connected by wires.

In pursuit of more pragmatic uses for electricity, remarking in spring 1749 that he felt "chagrin'd a little" that his experiments had heretofore resulted in "Nothing in this Way of Use to Mankind", he planned a practical demonstration. He proposed a dinner party where a turkey was to be killed via electric shock and roasted on an electrical spit. After having prepared several turkeys this way, he noted that "the birds kill'd in this manner eat uncommonly tender." Franklin recounted that in the process of one of these experiments, he was shocked by a pair of Leyden jars, resulting in numbness in his arms that persisted for one evening, noting "I am Ashamed to have been Guilty of so Notorious a Blunder."

Franklin briefly investigated electrotherapy, including the use of the electric bath. This work led to the field becoming widely known. In recognition of his work with electricity, he received the Royal Society's Copley Medal in 1753, and in 1756, he became one of the few 18th-century Americans elected a fellow of the Society. The CGS unit of electric charge has been named after him: one franklin (Fr) is equal to one statcoulomb.

Franklin advised Harvard University in its acquisition of new electrical laboratory apparatus after the complete loss of its original collection, in a fire that destroyed the original Harvard Hall in 1764. The collection he assembled later became part of the Harvard Collection of Historical Scientific Instruments, now on public display in its Science Center.

Kite experiment and lightning rod

Franklin and Electricity, a vignette engraved by the Bureau of Engraving and Printing, c. 1860

Franklin published a proposal for an experiment to prove that lightning is electricity by flying a kite in a storm. On May 10, 1752, Thomas-François Dalibard of France conducted Franklin's experiment using a 40-foot-tall (12 m) iron rod instead of a kite, and he extracted electrical sparks from a cloud. On June 15, 1752, Franklin may possibly have conducted his well-known kite experiment in Philadelphia, successfully extracting sparks from a cloud. He described the experiment in his newspaper, The Pennsylvania Gazette, on October 19, 1752, without mentioning that he himself had performed it. This account was read to the Royal Society on December 21 and printed as such in the Philosophical Transactions. Joseph Priestley published an account with additional details in his 1767 History and Present Status of Electricity. Franklin was careful to stand on an insulator, keeping dry under a roof to avoid the danger of electric shock. Others, such as Georg Wilhelm Richmann in Russia, were indeed electrocuted in performing lightning experiments during the months immediately following his experiment.

When rain has wet the kite twine so that it can conduct the electric fire freely, you will find it streams out plentifully from the key at the approach of your knuckle, and with this key a phial, or Leyden jar, may be charged: and from electric fire thus obtained spirits may be kindled, and all other electric experiments [may be] performed which are usually done by the help of a rubber glass globe or tube; and therefore the sameness of the electrical matter with that of lightening [] completely demonstrated.

Franklin's electrical experiments led to his invention of the lightning rod. He said that conductors with a sharp rather than a smooth point could discharge silently and at a far greater distance. He surmised that this could help protect buildings from lightning by attaching "upright Rods of Iron, made sharp as a Needle and gilt to prevent Rusting, and from the Foot of those Rods a Wire down the outside of the Building into the Ground; ... Would not these pointed Rods probably draw the Electrical Fire silently out of a Cloud before it came nigh enough to strike, and thereby secure us from that most sudden and terrible Mischief!" Following a series of experiments on Franklin's own house, lightning rods were installed on the Academy of Philadelphia (later the University of Pennsylvania) and the Pennsylvania State House (later Independence Hall) in 1752.

Population studies

Franklin had a major influence on the emerging science of demography or population studies. In the 1730s and 1740s, he began taking notes on population growth, finding that the American population had the fastest growth rate on Earth. Emphasizing that population growth depended on food supplies, he emphasized the abundance of food and available farmland in America. He calculated that America's population was doubling every 20 years and would surpass that of England in a century. In 1751, he drafted Observations concerning the Increase of Mankind, Peopling of Countries, etc. Four years later, it was anonymously printed in Boston and was quickly reproduced in Britain, where it influenced the economist Adam Smith and later the demographer Thomas Malthus, who credited Franklin for discovering a rule of population growth. Franklin's predictions how British mercantilism was unsustainable alarmed British leaders who did not want to be surpassed by the colonies, so they became more willing to impose restrictions on the colonial economy.

Kammen (1990) and Drake (2011) say Franklin's Observations concerning the Increase of Mankind (1755) stands alongside Ezra Stiles' "Discourse on Christian Union" (1760) as the leading works of 18th-century Anglo-American demography; Drake credits Franklin's "wide readership and prophetic insight". Franklin was also a pioneer in the study of slave demography, as shown in his 1755 essay. In his capacity as a farmer, he wrote at least one critique about the negative consequences of price controls, trade restrictions, and subsidy of the poor. This is succinctly preserved in his letter to the London Chronicle published November 29, 1766, titled "On the Price of Corn, and Management of the poor".

Oceanography

As deputy postmaster, Franklin became interested in North Atlantic Ocean circulation patterns. While in England in 1768, he heard a complaint from the Colonial Board of Customs. British packet ships carrying mail had taken several weeks longer to reach New York than it took an average merchant ship to reach Newport, Rhode Island. The merchantmen had a longer and more complex voyage because they left from London, while the packets left from Falmouth in Cornwall. Franklin put the question to his cousin Timothy Folger, a Nantucket whaler captain, who told him that merchant ships routinely avoided a strong eastbound mid-ocean current. The mail packet captains sailed dead into it, thus fighting an adverse current of 3 miles per hour (5 km/h). Franklin worked with Folger and other experienced ship captains, learning enough to chart the current and name it the Gulf Stream, by which it is still known today.

Franklin published his Gulf Stream chart in 1770 in England, where it was ignored. Subsequent versions were printed in France in 1778 and the U.S. in 1786. The British original edition of the chart had been so thoroughly ignored that everyone assumed it was lost forever until Phil Richardson, a Woods Hole oceanographer and Gulf Stream expert, discovered it in the Bibliothèque Nationale in Paris in 1980. This find received front-page coverage in The New York Times. It took many years for British sea captains to adopt Franklin's advice on navigating the current; once they did, they were able to trim two weeks from their sailing time. In 1853, the oceanographer and cartographer Matthew Fontaine Maury noted that while Franklin charted and codified the Gulf Stream, he did not discover it:

Though it was Dr. Franklin and Captain Tim Folger, who first turned the Gulf Stream to nautical account, the discovery that there was a Gulf Stream cannot be said to belong to either of them, for its existence was known to Peter Martyr d'Anghiera, and to Sir Humphrey Gilbert, in the 16th century.

An aging Franklin accumulated all his oceanographic findings in Maritime Observations, published by the Philosophical Society's transactions in 1786. It contained ideas for sea anchors, catamaran hulls, watertight compartments, shipboard lightning rods and a soup bowl designed to stay stable in stormy weather.

Theories and experiments

Franklin was, along with his contemporary Leonhard Euler, the only major scientist who supported Christiaan Huygens's wave theory of light, which was basically ignored by the rest of the scientific community. In the 18th century, Isaac Newton's corpuscular theory was held to be true; it took Thomas Young's well-known slit experiment in 1803 to persuade most scientists to believe Huygens's theory.

On October 21, 1743, according to the popular myth, a storm moving from the southwest denied Franklin the opportunity of witnessing a lunar eclipse. He was said to have noted that the prevailing winds were actually from the northeast, contrary to what he had expected. In correspondence with his brother, he learned that the same storm had not reached Boston until after the eclipse, despite the fact that Boston is to the northeast of Philadelphia. He deduced that storms do not always travel in the direction of the prevailing wind, a concept that greatly influenced meteorology. After the Icelandic volcanic eruption of Laki in 1783, and the subsequent harsh European winter of 1784, Franklin made observations on the causal nature of these two seemingly separate events. He wrote about them in a lecture series.

Though Franklin is famously associated with kites from his lightning experiments, he has also been noted by many for using kites to pull humans and ships across waterways. George Pocock in the book A Treatise on The Aeropleustic Art, or Navigation in the Air, by means of Kites, or Buoyant Sails noted being inspired by Benjamin Franklin's traction of his body by kite power across a waterway.

Franklin noted a principle of refrigeration by observing that on a very hot day, he stayed cooler in a wet shirt in a breeze than he did in a dry one. To understand this phenomenon more clearly, he conducted experiments. In 1758 on a warm day in Cambridge, England, he and fellow scientist John Hadley experimented by continually wetting the ball of a mercury thermometer with ether and using bellows to evaporate the ether. With each subsequent evaporation, the thermometer read a lower temperature, eventually reaching 7 °F (−14 °C). Another thermometer showed that the room temperature was constant at 65 °F (18 °C). In his letter Cooling by Evaporation, Franklin noted that, "One may see the possibility of freezing a man to death on a warm summer's day."

According to Michael Faraday, Franklin's experiments on the non-conduction of ice are worth mentioning, although the law of the general effect of liquefaction on electrolytes is not attributed to Franklin. However, as reported in 1836 by Franklin's great-grandson Alexander Dallas Bache of the University of Pennsylvania, the law of the effect of heat on the conduction of bodies otherwise non-conductors, for example, glass, could be attributed to Franklin. Franklin wrote, "... A certain quantity of heat will make some bodies good conductors, that will not otherwise conduct ..." and again, "... And water, though naturally a good conductor, will not conduct well when frozen into ice."

Decision-making

An illustration that appears in Franklin's paper, "Water-spouts and Whirlwinds"

In a 1772 letter to Joseph Priestley, Franklin laid out the earliest known description of the Pro & Con list, a common decision-making technique, now sometimes called a decisional balance sheet:

... my Way is, to divide half a Sheet of Paper by a Line into two Columns, writing over the one Pro, and over the other Con. Then during three or four Days Consideration I put down under the different Heads short Hints of the different Motives that at different Times occur to me for or against the Measure. When I have thus got them all together in one View, I endeavour to estimate their respective Weights; and where I find two, one on each side, that seem equal, I strike them both out: If I find a Reason pro equal to some two Reasons con, I strike out the three. If I judge some two Reasons con equal to some three Reasons pro, I strike out the five; and thus proceeding I find at length where the Ballance lies; and if after a Day or two of farther Consideration nothing new that is of Importance occurs on either side, I come to a Determination accordingly.

Views on religion and morality

Voltaire blessing Franklin's grandson, in the name of God and Liberty, an 1890 portrait by Pedro Américo

Like the other advocates of republicanism, Franklin emphasized that the new republic could survive only if the people were virtuous. All his life, he explored the role of civic and personal virtue, as expressed in Poor Richard's aphorisms. He felt that organized religion was necessary to keep men good to their fellow men, but rarely attended religious services himself. When he met Voltaire in Paris and asked his fellow member of the Enlightenment vanguard to bless his grandson, Voltaire said in English, "God and Liberty", and added, "this is the only appropriate benediction for the grandson of Monsieur Franklin."

Franklin's parents were both pious Puritans. The family attended the Old South Church, the most liberal Puritan congregation in Boston, where Benjamin Franklin was baptized in 1706. Franklin's father, a poor chandler, owned a copy of a book, Bonifacius: Essays to Do Good, by the Puritan preacher and family friend Cotton Mather, which Franklin often cited as a key influence on his life. "If I have been", Franklin wrote to Cotton Mather's son seventy years later, "a useful citizen, the public owes the advantage of it to that book". His first pen name, Silence Dogood, paid homage both to the book and to a widely known sermon by Mather. The book preached the importance of forming voluntary associations to benefit society. Franklin learned about forming do-good associations from Mather, but his organizational skills made him the most influential force in making voluntarism an enduring part of the American ethos.

Franklin formulated a presentation of his beliefs and published it in 1728. He no longer accepted the key Puritan ideas regarding salvation, the divinity of Jesus, or indeed much religious dogma. He classified himself as a deist in his 1771 autobiography, although he still considered himself a Christian. He retained a strong faith in a God as the wellspring of morality and goodness in man, and as a Providential actor in history responsible for American independence.

At a critical impasse during the Constitutional Convention in June 1787, he attempted to introduce the practice of daily common prayer with these words:

... In the beginning of the contest with G. Britain, when we were sensible of danger we had daily prayer in this room for the Divine Protection. Our prayers, Sir, were heard, and they were graciously answered. All of us who were engaged in the struggle must have observed frequent instances of a Superintending providence in our favor. ... And have we now forgotten that powerful friend? or do we imagine that we no longer need His assistance. I have lived, Sir, a long time and the longer I live, the more convincing proofs I see of this truth-that God governs in the affairs of men....I therefore beg leave to move-that henceforth prayers imploring the assistance of Heaven, and its blessings on our deliberations, be held in this Assembly every morning before we proceed to business, and that one or more of the Clergy of this City be requested to officiate in that service.

The motion gained almost no support and was never brought to a vote.

When he stopped attending church, Franklin wrote in his autobiography:

... Sunday being my studying day, I never was without some religious principles. I never doubted, for instance, the existence of the Deity; that He made the world, and governed it by His providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter.

Franklin retained a lifelong commitment to the non-religious Puritan virtues and political values he had grown up with, and through his civic work and publishing, he succeeded in passing these values into the American culture permanently. He had a "passion for virtue". These Puritan values included his devotion to egalitarianism, education, industry, thrift, honesty, temperance, charity and community spirit. Thomas Kidd states, "As an adult, Franklin touted ethical responsibility, industriousness, and benevolence, even as he jettisoned Christian orthodoxy."

The classical authors read in the Enlightenment period taught an abstract ideal of republican government based on hierarchical social orders of king, aristocracy and commoners. It was widely believed that English liberties relied on their balance of power, but also hierarchal deference to the privileged class. "Puritanism ... and the epidemic evangelism of the mid-eighteenth century, had created challenges to the traditional notions of social stratification" by preaching that the Bible taught all men are equal, that the true value of a man lies in his moral behavior, not his class, and that all men can be saved. Franklin, steeped in Puritanism and an enthusiastic supporter of the evangelical movement, rejected the salvation dogma but embraced the radical notion of egalitarian democracy.

Franklin's commitment to teach these values was itself something he gained from his Puritan upbringing, with its stress on "inculcating virtue and character in themselves and their communities". These Puritan values and the desire to pass them on, were one of his quintessentially American characteristics and helped shape the character of the nation. Max Weber considered Franklin's ethical writings a culmination of the Protestant ethic, which ethic created the social conditions necessary for the birth of capitalism.

One of his notable characteristics was his respect, tolerance and promotion of all churches. Referring to his experience in Philadelphia, he wrote in his autobiography, "new Places of worship were continually wanted, and generally erected by voluntary Contribution, my Mite for such purpose, whatever might be the Sect, was never refused." "He helped create a new type of nation that would draw strength from its religious pluralism." The evangelical revivalists who were active mid-century, such as Whitefield, were the greatest advocates of religious freedom, "claiming liberty of conscience to be an 'inalienable right of every rational creature.'" Whitefield's supporters in Philadelphia, including Franklin, erected "a large, new hall, that ... could provide a pulpit to anyone of any belief." Franklin's rejection of dogma and doctrine and his stress on the God of ethics and morality and civic virtue made him the "prophet of tolerance". He composed "A Parable Against Persecution", an apocryphal 51st chapter of Genesis in which God teaches Abraham the duty of tolerance. While he was living in London in 1774, he was present at the birth of British Unitarianism, attending the inaugural session of the Essex Street Chapel, at which Theophilus Lindsey drew together the first avowedly Unitarian congregation in England; this was somewhat politically risky and pushed religious tolerance to new boundaries, as a denial of the doctrine of the Trinity was illegal until the 1813 Act.

Although his parents had intended for him a career in the church, Franklin as a young man adopted the Enlightenment religious belief in deism, that God's truths can be found entirely through nature and reason, declaring, "I soon became a thorough Deist." He rejected Christian dogma in a 1725 pamphlet A Dissertation on Liberty and Necessity, Pleasure and Pain, which he later saw as an embarrassment, while simultaneously asserting that God is "all wise, all good, all powerful." He defended his rejection of religious dogma with these words: "I think opinions should be judged by their influences and effects; and if a man holds none that tend to make him less virtuous or more vicious, it may be concluded that he holds none that are dangerous, which I hope is the case with me." After the disillusioning experience of seeing the decay in his own moral standards, and those of two friends in London whom he had converted to deism, Franklin decided that deism was true but it was not as useful in promoting personal morality as were the controls imposed by organized religion. Ralph Frasca contends that in his later life he can be considered a non-denominational Christian, although he did not believe Christ was divine.

In a major scholarly study of his religion, Thomas Kidd argues that Franklin believed that true religiosity was a matter of personal morality and civic virtue. Kidd says Franklin maintained his lifelong resistance to orthodox Christianity while arriving finally at a "doctrineless, moralized Christianity." According to David Morgan, Franklin was a proponent of "generic religion." He prayed to "Powerful Goodness" and referred to God as "the infinite". John Adams noted that he was a mirror in which people saw their own religion: "The Catholics thought him almost a Catholic. The Church of England claimed him as one of them. The Presbyterians thought him half a Presbyterian, and the Friends believed him a wet Quaker." Adams himself decided that Franklin best fit among the "Atheists, Deists, and Libertines." Whatever else Franklin was, concludes Morgan, "he was a true champion of generic religion". In a letter to Richard Price, Franklin states that he believes religion should support itself without help from the government, claiming, "When a Religion is good, I conceive that it will support itself; and, when it cannot support itself, and God does not take care to support, so that its Professors are oblig'd to call for the help of the Civil Power, it is a sign, I apprehend, of its being a bad one."

In 1790, just about a month before he died, Franklin wrote a letter to Ezra Stiles, president of Yale University, who had asked him his views on religion:

As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the System of Morals and his Religion, as he left them to us, the best the world ever saw or is likely to see; but I apprehend it has received various corrupt changes, and I have, with most of the present Dissenters in England, some Doubts as to his divinity; tho' it is a question I do not dogmatize upon, having never studied it, and I think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble. I see no harm, however, in its being believed, if that belief has the good consequence, as it probably has, of making his doctrines more respected and better observed; especially as I do not perceive that the Supreme takes it amiss, by distinguishing the unbelievers in his government of the world with any particular marks of his displeasure.

On July 4, 1776, Congress appointed a three-member committee composed of Franklin, Jefferson, and Adams to design the Great Seal of the United States. Franklin's proposal (which was not adopted) featured the motto: "Rebellion to Tyrants is Obedience to God" and a scene from the Book of Exodus, with Moses, the Israelites, the pillar of fire, and George III depicted as pharaoh. The design that was produced was not acted upon by Congress, and the Great Seal's design was not finalized until a third committee was appointed in 1782.

Franklin strongly supported the right to freedom of speech:

In those wretched countries where a man cannot call his tongue his own, he can scarce call anything his own. Whoever would overthrow the liberty of a nation must begin by subduing the freeness of speech ... Without freedom of thought there can be no such thing as wisdom, and no such thing as public liberty without freedom of speech, which is the right of every man ...

Thirteen Virtues

Franklin sought to cultivate his character by a plan of 13 virtues, which he developed at age 20 (in 1726) and continued to practice in some form for the rest of his life. His autobiography lists his 13 virtues as:

1. Temperance. Eat not to dullness; drink not to elevation."

2. Silence. Speak not but what may benefit others or yourself; avoid trifling conversation."

3. Order. Let all your things have their places; let each part of your business have its time.

4. Resolution. Resolve to perform what you ought; perform without fail what you resolve.

5. Frugality. Make no expense but to do good to others or yourself; i.e., waste nothing.

6. Industry. Lose no time; be always employ'd in something useful; cut off all unnecessary actions.

7. Sincerity. Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly.

8. Justice. Wrong none by doing injuries, or omitting the benefits that are your duty.

9. Moderation. Avoid extremes; forbear resenting injuries so much as you think they deserve.

10. Cleanliness. Tolerate no uncleanliness in body, clothes, or habitation.

11. Tranquility. Be not disturbed at trifles, or at accidents common or unavoidable.

12. Chastity. Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another's peace or reputation.

13. Humility. Imitate Jesus and Socrates.

Franklin did not try to work on them all at once. Instead, he worked on one and only one each week "leaving all others to their ordinary chance". While he did not adhere completely to the enumerated virtues, and by his own admission he fell short of them many times, he believed the attempt made him a better man, contributing greatly to his success and happiness, which is why in his autobiography, he devoted more pages to this plan than to any other single point and wrote, "I hope, therefore, that some of my descendants may follow the example and reap the benefit."

Franklin owned as many as seven slaves, including two men who worked in his household and his shop. He posted paid ads for the sale of slaves and for the capture of runaway slaves and allowed the sale of slaves in his general store. However, he later became an outspoken critic of slavery. In 1758, he advocated the opening of a school for the education of black slaves in Philadelphia. He took two slaves to England with him, Peter and King. King escaped with a woman to live in the outskirts of London, and by 1758 he was working for a household in Suffolk. After returning from England in 1762, Franklin became notably more abolitionist in nature, attacking American slavery. In the wake of Somerset v Stewart, he voiced frustration at British abolitionists:

O Pharisaical Britain! to pride thyself in setting free a single Slave that happens to land on thy coasts, while thy Merchants in all thy ports are encouraged by thy laws to continue a commerce whereby so many hundreds of thousands are dragged into a slavery that can scarce be said to end with their lives, since it is entailed on their posterity!

Franklin, however, refused to publicly debate the issue of slavery at the 1787 Constitutional Convention.

At the time of the American founding, there were about half a million slaves in the United States, mostly in the five southernmost states, where they made up 40% of the population. Many of the leading American founders - most notably Thomas Jefferson, George Washington, and James Madison - owned slaves, but many others did not. Benjamin Franklin thought that slavery was "an atrocious debasement of human nature" and "a source of serious evils". He and Benjamin Rush founded the Pennsylvania Society for Promoting the Abolition of Slavery in 1774. In 1790, Quakers from New York and Pennsylvania presented their petition for abolition to Congress. Their argument against slavery was backed by the Pennsylvania Abolitionist Society.

In his later years, as Congress was forced to deal with the issue of slavery, Franklin wrote several essays that stressed the importance of the abolition of slavery and of the integration of African Americans into American society. These writings included:

Vegetarianism

Franklin became a vegetarian when he was a teenager apprenticing at a print shop, after coming upon a book by the early vegetarian advocate Thomas Tryon. In addition, he would have also been familiar with the moral arguments espoused by prominent vegetarian Quakers in the colonial-era Province of Pennsylvania, including Benjamin Lay and John Woolman. His reasons for vegetarianism were based on health, ethics, and economy:

When about 16 years of age, I happen'd to meet with a book written by one Tryon, recommending a vegetable diet. I determined to go into it ... [By not eating meat] I presently found that I could save half what [my brother] paid me. This was an additional fund for buying books: but I had another advantage in it ... I made the greater progress from that greater clearness of head and quicker apprehension which usually attend temperance in eating and drinking.

Franklin also declared the consumption of meat to be "unprovoked murder". Despite his convictions, he began to eat fish after being tempted by fried cod on a boat sailing from Boston, justifying the eating of animals by observing that the fish's stomach contained other fish. Nonetheless, he recognized the faulty ethics in this argument and would continue to be a vegetarian on and off. He was "excited" by tofu, which he learned of from the writings of a Spanish missionary to South East Asia, Domingo Fernández Navarrete. Franklin sent a sample of soybeans to prominent American botanist John Bartram and had previously written to British diplomat and Chinese trade expert James Flint inquiring as to how tofu was made, with their correspondence believed to be the first documented use of the word "tofu" in the English language.

Franklin's "Second Reply to Vindex Patriae", a 1766 letter advocating self-sufficiency and less dependence on England, lists various examples of the bounty of American agricultural products, and does not mention meat. Detailing new American customs, he wrote that, "[t]hey resolved last spring to eat no more lamb; and not a joint of lamb has since been seen on any of their tables ... the sweet little creatures are all alive to this day, with the prettiest fleeces on their backs imaginable."

View on inoculation

The concept of preventing smallpox by variolation was introduced to colonial America by an African slave named Onesimus via his owner Cotton Mather in the early eighteenth century, but the procedure was not immediately accepted. James Franklin's newspaper carried articles in 1721 that vigorously denounced the concept.

However, by 1736 Benjamin Franklin, by then a prominent Boston citizen, was known as a supporter of the procedure. Therefore, when four-year-old "Franky" died of smallpox, opponents of the procedure circulated rumors that the child had been inoculated, and that this was the cause of his subsequent death. When Franklin became aware of this gossip, he placed a notice in the Pennsylvania Gazette, stating: "I do hereby sincerely declare, that he was not inoculated, but receiv'd the Distemper in the common Way of Infection ... I intended to have my Child inoculated.". The child had a bad case of flux diarrhea, and his parents had waited for him to get well before having him inoculated. Franklin wrote in his Autobiography: "In 1736 I lost one of my sons, a fine boy of four years old, by the small-pox, taken in the common way. I long regretted bitterly, and still regret that I had not given it to him by inoculation. This I mention for the sake of parents who omit that operation, on the supposition that they should never forgive themselves if a child died under it; my example showing that the regret may be the same either way, and that, therefore, the safer should be chosen."

Interests and activities

Musical endeavors

Franklin is known to have played the violin, the harp, and the guitar. He also composed music, notably a string quartet in early classical style. While he was in London, he developed a much-improved version of the glass harmonica, in which the glasses rotate on a shaft, with the player's fingers held steady, instead of the other way around. He worked with the London glassblower Charles James to create it, and instruments based on his mechanical version soon found their way to other parts of Europe. Joseph Haydn, a fan of Franklin's enlightened ideas, had a glass harmonica in his instrument collection. Mozart composed for Franklin's glass harmonica, as did Beethoven. Gaetano Donizetti used the instrument in the accompaniment to Amelia's aria "Par che mi dica ancora" in the tragic opera Il castello di Kenilworth (1821), as did Camille Saint-Saëns in his 1886 The Carnival of the Animals. Richard Strauss calls for the glass harmonica in his 1917 Die Frau ohne Schatten, and numerous other composers used Franklin's instrument as well.

Franklin was an avid chess player. He was playing chess by around 1733, making him the first chess player known by name in the American colonies. His essay on " The Morals of Chess" in Columbian Magazine in December 1786 is the second known writing on chess in America. This essay in praise of chess and prescribing a code of behavior for the game has been widely reprinted and translated. He and a friend used chess as a means of learning the Italian language, which both were studying; the winner of each game between them had the right to assign a task, such as parts of the Italian grammar to be learned by heart, to be performed by the loser before their next meeting.

Designations

Official name

Benjamin Franklin (1706-1790)

Criteria

Government & Politics, Government & Politics 18th Century, Invention, Science & Medicine, Professions & Vocations, Publishing & Journalism, Writers

Marker Text

Printer, author, inventor, diplomat, philanthropist, statesman, and scientist. The eighteenth century's most illustrious Pennsylvanian built a house in Franklin Court starting in 1763, and here he lived the last five years of his life.

Franklin bequeathed £1,000 (about $4,400 at the time, or about $125,000 in 2021 dollars) each to the cities of Boston and Philadelphia, in trust to gather interest for 200 years. The trust began in 1785 when the French mathematician Charles-Joseph Mathon de la Cour, who admired Franklin greatly, wrote a friendly parody of Franklin's Poor Richard's Almanack called Fortunate Richard. The main character leaves a smallish amount of money in his will, five lots of 100 , to collect interest over one, two, three, four or five full centuries, with the resulting astronomical sums to be spent on impossibly elaborate utopian projects. Franklin, who was 79 years old at the time, wrote thanking him for a great idea and telling him that he had decided to leave a bequest of 1,000 pounds each to his native Boston and his adopted Philadelphia.

By 1990, more than $2,000,000 (~$3.72 million in 2021) had accumulated in Franklin's Philadelphia trust, which had loaned the money to local residents. From 1940 to 1990, the money was used mostly for mortgage loans. When the trust came due, Philadelphia decided to spend it on scholarships for local high school students. Franklin's Boston trust fund accumulated almost $5,000,000 during that same time; at the end of its first 100 years a portion was allocated to help establish a trade school that became the Franklin Institute of Boston, and the entire fund was later dedicated to supporting this institute.

Likeness and image

Franklin's likeness is ubiquitous. Since 1928, it has adorned American $100 bills. From 1948 to 1963, Franklin's portrait was on the half-dollar. He has appeared on a $50 bill and on several varieties of the $100 bill from 1914 and 1918. Franklin also appears on the $1,000 Series EE savings bond.

On April 12, 1976, as part of a bicentennial celebration, Congress dedicated a 20-foot (6 m) tall marble statue in Philadelphia's Franklin Institute as the Benjamin Franklin National Memorial. Vice President Nelson Rockefeller presided over the dedication ceremony. Many of Franklin's personal possessions are on display at the institute. In London, his house at 36 Craven Street, which is the only surviving former residence of Franklin, was first marked with a blue plaque and has since been opened to the public as the Benjamin Franklin House. In 1998, workmen restoring the building dug up the remains of six children and four adults hidden below the home. A total of 15 bodies have been recovered. The Friends of Benjamin Franklin House (the organization responsible for the restoration) note that the bones were likely placed there by William Hewson, who lived in the house for two years and who had built a small anatomy school at the back of the house. They note that while Franklin likely knew what Hewson was doing, he probably did not participate in any dissections because he was much more of a physicist than a medical man.

He has been honored on U.S. postage stamps many times. The image of Franklin, the first postmaster general of the United States, occurs on the face of U.S. postage more than any other notable American save that of George Washington. He appeared on the first U.S. postage stamp issued in 1847. From 1908 through 1923, the U.S. Post Office issued a series of postage stamps commonly referred to as the Washington-Franklin Issues, in which Washington and Franklin were depicted many times over a 14-year period, the longest run of any one series in U.S. postal history. However, he only appears on a few commemorative stamps. Some of the finest portrayals of Franklin on record can be found on the engravings inscribed on the face of U.S. postage.

References

1. Encyclopædia Britannica, Wood, 2021

2. ^ Morris, Richard B. (1973). Seven Who Shaped Our Destiny: The Founding Fathers as Revolutionaries. New York: Harper & Row. pp. 1, 5-30. ISBN 978-0-06-090454-8.

3. ^ Huang, Nian-Sheng (2000). "Franklin's Father Josiah: Life of a Colonial Boston Tallow Chandler, 1657-1745". Transactions of the American Philosophical Society. 90 (3): i-155. doi:10.2307/1586007. JSTOR 1586007.

4. ^ Philip, Gleason (2000). "Trouble in the Colonial Melting Pot". Journal of American Ethnic History. 20 (1): 3-17. doi:10.2307/27502642. JSTOR 27502642. S2CID 254480258.

5. Ralph Frasca, ^ Benjamin Franklin's Printing Network: Disseminating Virtue in Early America (University of Missouri Press, 2006) doi:10.1111/j.1540-6563.2007.00197_16.x online review by Robert Middlekauff.

6. Cook, ^ Colonial and Revolutionary Literature; Early National Literature, Part I. Colonial Newspapers and Magazines, 1704-1775 (1917)[page needed ]

7. ^ Frasca, Ralph (2003). "'I am now about to establish a small Printing Office ... at Newhaven': Benjamin Franklin and the First Newspaper in Connecticut". Connecticut History. 44 (1): 77-87. doi:10.2307/44369668. JSTOR 44369668. S2CID 254488378.

8. (Subscription or ^ Lemay, Leo (2014) [2004]. "Franklin, Benjamin (1706-1790)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/52466. UK public library membership required.)

9. ^ Tise, Larry E. (2000). Benjamin Franklin and women. University Park, Pa.: Pennsylvania State University Press. ISBN 0585382778. OCLC 49414692.

10. November 1769 ^ Letter Archived June 15, 2018, at the Wayback Machine from Deborah Read to Ben Franklin, franklinpapers.org

11. ^ Skemp, Sheila L. (1985). "William Franklin: His Father's Son". Pennsylvania Magazine of History and Biography. 109 (2): 145-178.

12. ^ Montgomery, Thomas Harrison (1900). A History of the University of Pennsylvania from Its Foundation to A.D. 1770. Philadelphia: George W. Jacobs & Co. LCCN 00003240.

13. ^ McGuire, Virginia (May 3, 2013). "What Are Those Little Shields Above the Doorways of Philadelphia Homes?". Philadelphia. Metrocorp Publishing.

14. "William Goddard, Smithsonian National Postal Museum, Essay".

15. ^ Schofield, Robert E. (December 1957), "The Industrial Orientation of Science in the Lunar Society of Birmingham", , The University of Chicago Press on behalf of The History of Science Society, 48 (4): 408-415, doi:10.1086/348607, ISSN 0021-1753, JSTOR 227513, S2CID 144950413

16. ^ Penegar, Kenneth (2011). The Political Trial of Benjamin Franklin. New York: Algora Publishing. ISBN 978-0-87586-849-3. OCLC 696296728., p. 29.

17. ^ Franklin, Benjamin. "reprinted on The History Carper". Archived from the original on January 3, 2006.

18. ^ ""Famous British Historian claims Benjamin Franklin Was A British Spy", by Richard Deacon". msuweb.montclair.edu.

19. ^ Spence, Richard B. (January 15, 2015). "Donald McCormick: 2 + 2 = 5". Hayek: A Collaborative Biography. Palgrave Macmillan. p. 236. ISBN 978-1-137-45242-9. The question at the heart of this volume is the reliability, indeed, the fundamental honesty, of Donald McCormick, best known under his nom de plume, Richard Deacon. As the chapters generally attest, 'Deacon' McCormick could be an unreliable, even misleading, source.

20. ^ Sparks, Jared (1856). The Life of Benjamin Franklin: Containing the Autobiography, with Notes and a Continuation. Boston: Whittemore, Niles and Hall. p. 408. franklin shall all hang separately sparks.

21. ^ "Book of Members, 1780-2010: Chapter F" (PDF). American Academy of Arts and Sciences. Archived (PDF) from the original on October 9, 2022.

22. ^ Robinson, Raymond H. (1999). "The Marketing of an Icon". George Washington: American Symbol. Hudson Hills. p. 117. ISBN 9781555951481. Figure 56 John Henry Hintermeister (American 1869-1945) Signing of the Constitution, 1925...Alternatively labeled Title to Freedom and the Foundation of American Government...".

23. ^ The Last Will and Testament of Benjamin Franklin. Archived August 21, 2009, at the Wayback Machine The Franklin Institute Science Museum.

24. Benjamin Franklin, ^ "The Kite Experiment" Archived September 22, 2010, at the Wayback Machine, printed in The Pennsylvania Gazette, October 19, 1752. In The Papers of Benjamin Franklin, The American Philosophical Society and Yale University; digital edition by The Packard Humanities Institute, Vol. 4, p. 360a. Retrieved February 6, 2017.

25. ^ 1785: Benjamin Franklin's 'Sundry Maritime Observations' . Archived October 2, 2008, at the Wayback Machine NOAA Ocean Explorer.

26. Source: ^ Explanations and Sailing Directions to Accompany the Wind and Current Charts, 1853, p. 53, by Matthew Fontaine Maury.

27. ^ Price, Richard; Thomas, David Oswald; Peach, Bernard (1994). The Correspondence of Richard Price: February 1786 - February 1791. Duke University Press. p. 23. ISBN 978-0-8223-1327-4.

28. ^ Faraday, Michael (1839). Experimental researches in electricity. Vol. 2. R. & J.E. Taylor. p. v. Franklin's experiments on the non-conduction of ice ...

29. ^ Jones, Thomas P. (1836). Journal of the Franklin Institute of the State of Pennsylvania. Pergamon Press. pp. 182-83. In the fourth series of his electrical researches, Mr. Faraday ...

30. Franklin, Benjamin (1975) [1772]. "To Joseph Priestley". In Willcox, William Bradford (ed.). The papers of Benjamin Franklin: January 1 through December 31, 1772. Vol. 19. New Haven: Yale University Press. pp. 299-300. ISBN 978-0-300-01865-3. OCLC 310601.

31. ^ Olson, Roger (2009). The Mosaic of Christian Belief: Twenty Centuries of Unity and Diversity. InterVarsity Press. ISBN 978-0-8308-2695-7. Other Deists and natural religionists who considered themselves Christians in some sense of the word included Thomas Jefferson and Benjamin Franklin.

32. Franklin Benjamin "Benjamin Franklin's Autobiography". Archived September 5, 2008, at the Wayback Machine Section 2 reprinted on UShistory.org.

33. Bailyn, 1992, p. 303.

34. ^ Frasca, Ralph (2009). Benjamin Franklin's Printing Network: Disseminating Virtue in Early America. University of Missouri Press. p. 40. ISBN 978-0-8262-6492-3. Despite being raised a Puritan of the Congregationalist stripe by his parents, who "brought me through my Childhood piously in the Dissenting Way", Franklin recalled, he abandoned that denomination, briefly embraced deism, and finally became a non-denominational Protestant Christian.

35. ^ Waldstreicher, David (July 2004). "Benjamin Franklin, Slavery, and the Founders: On the dangers of reading backwards". Common-Place. 04 (4).

36. ^ Richards, Jennie (January 20, 2016). "Benjamin Franklin said "Eating Flesh is Unprovoked Murder"". Humane Decisions.

37. ^ ""Homespun": Second Reply to "Vindex Patriae"". Founders Online. National Archives: National Historical Publications and Records Commission.

38. ^ Benke, Richard (February 25, 2001). "'Armonicists' Debate Source of Beethoven's Maladies". Los Angeles Times.

39. ^ The Carnival of the Animals: Scores at the International Music Score Library Project

40. ^ McCrary, John. "Chess and Benjamin Franklin-His Pioneering Contributions" (PDF). Archived (PDF) from the original on October 9, 2022.

41. ^ David Hooper and Kenneth Whyld, The Oxford Companion to Chess, Oxford University Press (2nd ed. 1992), p. 145. ISBN 0-19-866164-9.

42. The essay appears in ^ Marcello Truzzi (ed.), Chess in Literature, Avon Books, 1974, pp. 14-15. ISBN 0-380-00164-0.

43. The essay appears in a book by the felicitously named Norman Knight, "Chess Pieces", ^ Chess Magazine, Sutton Coldfield, England (2nd ed. 1968), pp. 5-6. ISBN 0-380-00164-0.

44. ^ William Temple Franklin, Memoirs of the Life and Writings of Benjamin Franklin, reprinted in Knight, Chess Pieces, pp. 136-37.

45. Scotts Specialized Catalogue of United States Stamps

Bibliography

Biographies

Becker, Carl Lotus. "Benjamin Franklin", Dictionary of American Biography (1931) - vol 3, with links online Archived March 16, 2010, at the Wayback Machine

Brands, H. W. (2000). The First American: The Life and Times of Benjamin Franklin. Knopf Doubleday Publishing. ISBN 978-0-385-49540-0.

Crane, Vernon W. Benjamin Franklin and a rising people (1954) short biography by a scholar; online

Franklin, Benjamin. The Autobiography of Benjamin Franklin; many editions

Gaustad, Edwin S. Benjamin Franklin (2006) doi:10.1093/acprof:oso/9780195305357.001.0001 online

Isaacson, Walter (2003). Benjamin Franklin: An American Life. New York: Simon & Schuster. ISBN 9780743258074.

James Srodes, Franklin, The Essential Founding Father, (2002, softcover 2003, Regnery History) ISBN 978-0-89526-163-2, 978-0-89526-104-5

Ketcham, Ralph. Benjamin Franklin (1966) 228 pp; short biography by scholar

Lemay, J.A. Leo. The Life of Benjamin Franklin, scholarly biography, 3 volumes appeared before the author's death in 2008

Morgan, Edmund S. Benjamin Franklin (2003), interpretation by leading scholar online

Schiff, Stacy, A Great Improvisation: Franklin, France, and the Birth of America, (2005) Henry Holt

, Pulitzer Prize winning older biography; online

Wood, Gordon. "Benjamin Franklin" Encyclopedia Britannica (2021) online

Wood, Gordon. The Americanization of Benjamin Franklin (2005) ISBN 978-0-14-303528-2, intellectual history by leading historian.

Wright, Esmond. Franklin of Philadelphia (1986) ISBN 978-0-674-31810-6 -brief older scholarly study

Scholarly studies

"Inventor". The Franklin Institute. Archived from the original on March 5, 2007.

Anderson, Douglas. The Radical Enlightenments of Benjamin Franklin (1997) - fresh look at the intellectual roots of Franklin

Buxbaum, M.H., ed. Critical Essays on Benjamin Franklin (1987)

Chaplin, Joyce. The First Scientific American: Benjamin Franklin and the Pursuit of Genius. (2007)

Cohen, I. Bernard. Benjamin Franklin's Science (1990) - Cohen, the leading specialist, has several books on Franklin's science

Conner, Paul W. Poor Richard's Politicks (1965) - analyzes Franklin's ideas in terms of the Enlightenment and republicanism

Dixon, Charles Robert. "All about the Benjamins: The nineteenth century character assassination of Benjamin Franklin" (PhD dissertation, The University of Alabama; ProQuest Dissertations Publishing,  2011. 3461038).

Dray, Philip. Stealing God's Thunder: Benjamin Franklin's Lightning Rod and the Invention of America. (2005). 279 pp.

Dull, Jonathan. A Diplomatic History of the American Revolution (1985)

Dull, Jonathan. Benjamin Franklin and the American Revolution (2010)

Ford, Paul Leicester. The Many-Sided Franklin (1899) online edition - collection of scholarly essays

Frasca, Ralph. Benjamin Franklin's printing network: disseminating virtue in early America (U of Missouri Press, 2006) excerpt.

Gleason, Philip (2000). "Trouble in the Colonial Melting Pot". Journal of American Ethnic History. 20 (1): 3-17. doi:10.2307/27502642. JSTOR 27502642. S2CID 254480258.

Hartsock, Pamela Ann. " 'Tracing the pattern among the tangled threads': The composition and publication history of 'The Autobiography of Benjamin Franklin' " (PhD dissertation,  University of Missouri - Columbia; ProQuest Dissertations Publishing,  2000. 9999293).

Houston, Alan. Benjamin Franklin and the Politics of Improvement (2009)

Kidd, Thomas S. Benjamin Franklin: The Religious Life of a Founding Father (Yale UP, 2017) excerpt

Lemay, J.A. Leo, ed. Reappraising Benjamin Franklin: A Bicentennial Perspective (1993) - scholarly essays

Mathews, L.K. "Benjamin Franklin's Plans for a Colonial Union, 1750-1775." American Political Science Review 8 (August 1914): 393-412.

McCoy, Drew R. (1978). "Benjamin Franklin's Vision of a Republican Political Economy for America". William and Mary Quarterly. 35 (4): 607-628. doi:10.2307/1923207. JSTOR 1923207.

Merli, Frank J., and Theodore A. Wilson, eds. Makers of American diplomacy, from Benjamin Franklin to Henry Kissinger (1974) online

Mulford, Carla. "Figuring Benjamin Franklin in American Cultural Memory." New England Quarterly 72.3 (1999): 415-443. online

Nash, Gary B. (December 2006). "Franklin and Slavery". Proceedings of the American Philosophical Society. 150 (4): 618-638. JSTOR 4599029.

Newman, Simon P. "Benjamin Franklin and the Leather-Apron Men: The Politics of Class in Eighteenth-Century Philadelphia", Journal of American Studies, August 2009, Vol. 43#2 pp. 161-75; Franklin took pride in his working class origins and his printer's skills.

Olsen, Neil C. (2013). Pursuing Happiness: The Organizational Culture of the Continental Congress. Nonagram Publications. ISBN 978-1-4800-6550-5.

Olson, Lester C. Benjamin Franklin's Vision of American Community: A Study in Rhetorical Iconology. (2004). 323 pp.

Rosenthall, Karen M. "A Generative Populace: Benjamin Franklin's Economic Agendas" Early American Literature 51#3 (2016), pp. 571-598. online

Royot, Daniel. "New Perspectives on Benjamin Franklin's Humor." Studies in American Humor (2006) 3#14: 133-138. online

Schiffer, Michael Brian. Draw the Lightning Down: Benjamin Franklin and Electrical Technology in the Age of Enlightenment. (2003). 383 pp.

Skemp, Sheila L. Benjamin and William Franklin: Father and Son, Patriot and Loyalist (1994) - Ben's son was a leading Loyalist.

Slack, Kevin Lee. "Benjamin Franklin and the science of virtue" (PhD dissertation, University of Dallas; ProQuest Dissertations Publishing,  2009. 3357482).

Smart, Karl Lyman. "A man for all ages: The changing image of Benjamin Franklin in nineteenth century American popular literature" (PhD dissertation,  University of Florida; ProQuest Dissertations Publishing,  1989. 9021252).

Waldstreicher, David. Runaway America: Benjamin Franklin, Slavery, and the American Revolution. Hill and Wang, 2004. 315 pp.

Walters, Kerry S. Benjamin Franklin and His Gods. (1999). 213 pp. Takes position midway between D H Lawrence's brutal 1930 denunciation of Franklin's religion as nothing more than a bourgeois commercialism tricked out in shallow utilitarian moralisms and Owen Aldridge's sympathetic 1967 treatment of the dynamism and protean character of Franklin's "polytheistic" religion.

York, Neil. "When Words Fail: William Pitt, Benjamin Franklin and the Imperial Crisis of 1766", Parliamentary History, October 2009, Vol. 28#3 pp. 341-374.

Historiography

Brands, H. W. "Lives and Times" Reviews in American History 41#2 (2013), pp. 207-212. online

Primary sources

"A Dissertation on Liberty and Necessity, Pleasure and Pain."

"Experiments and Observations on Electricity." (1751)

"Heroes of America Benjamin Franklin."

"On Marriage."

"Satires and Bagatelles."

Benjamin Franklin Reader edited by Walter Isaacson (2003)

Benjamin Franklin's Autobiography edited by J.A. Leo Lemay and P.M. Zall, (Norton Critical Editions, 1986); 390 pp. text, contemporary documents and 20th century analysis

Franklin, B.; Majault, M.J.; Le Roy, J.B.; Sallin, C.L.; Bailly, J.-S.; d'Arcet, J.; de Bory, G.; Guillotin, J.-I.; Lavoisier, A. (2002). "Report of The Commissioners charged by the King with the Examination of Animal Magnetism". International Journal of Clinical and Experimental Hypnosis. 50 (4): 332-363. doi:10.1080/00207140208410109. PMID 12362951. S2CID 36506710.

Franklin, Benjamin (1769). Experiments and observations on electricity, made at Philadelphia in America. London : Printed for David Henry; and sold by Francis Newberry.

Houston, Alan, ed. Franklin: The Autobiography and other Writings on Politics, Economics, and Virtue. Cambridge University Press, 2004. 371 pp.

Ketcham, Ralph, ed. The Political Thought of Benjamin Franklin. (1965, reprinted 2003). 459 pp.

Lass, Hilda, ed. The Fabulous American: A Benjamin Franklin Almanac. (1964). 222 pp.

Woody, Thomas, ed. Educational views of Benjamin Franklin (1931) [1]

Leonard Labaree, and others., eds., The Papers of Benjamin Franklin, 39 vols. to date (1959-2008), definitive edition, through 1783. This massive collection of BF's writings, and letters to him, is available in large academic libraries. It is most useful for detailed research on specific topics. The complete text of all the documents are online and searchable; The Index is also online at the Wayback Machine (archived September 28, 2010).

Poor Richard Improved by Benjamin Franklin (1751)

The Papers of Benjamin Franklin online, Sponsored by The American Philosophical Society and Yale University

Writings (Franklin)|Writings. ISBN 0-940450-29-1

For young readers

Asimov, Isaac. The Kite That Won the Revolution, a biography for children that focuses on Franklin's scientific and diplomatic contributions.

Fleming, Candace. Ben Franklin's Almanac: Being a True Account of the Good Gentleman's Life. Atheneum/Anne Schwart, 2003, 128 pp. ISBN 978-0-689-83549-0.

Miller, Brandon. Benjamin Franklin, American Genius: His Life and Ideas with 21 Activities (For Kids series) 2009 Chicago Review Press

External links

Biographical and guides

Online writings

Autobiography

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Benjamin Franklin (January 17, 1706 [ O.S. January 6, 1705] - April 17, 1790) was an American polymath who was active as a writer, scientist, inventor, statesman, diplomat, printer, publisher, and political philosopher. Among the leading intellectuals of his time, Franklin was one of the Founding Fathers of the United States, a drafter and signer of the Declaration of Independence, and the first postmaster general.

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1. He only had two years of formal education.

The man considered the most brilliant American of his age rarely saw the inside of a classroom. Franklin spent just two years attending Boston Latin School and a private academy before joining the family candle and soap-making business.

By age 12, he was serving as an indentured apprentice at a printing shop owned by his brother, James. Young Benjamin made up for his lack of schooling by spending what little money he earned on books, often going without food to afford new volumes. He also honed his composition skills by reading essays and articles and then rewriting them from memory.

Despite being almost entirely self-taught, Franklin later helped found the school that became the University of Pennsylvania and received honorary degrees from Harvard, Yale, the College of William and Mary, the University of St. Andrews and Oxford.

2. Franklin became a hit writer as a teenager.

After his brother James founded a weekly newspaper called the New England Courant in the 1720s, a 16-year-old Franklin began secretly submitting essays and commentary as "Silence Dogood," a fictitious widow who offered homespun musings on everything from fashion and marriage to women's rights and religion.

The letters were hugely popular, and Mrs. Dogood soon received several marriage proposals from eligible bachelors in Boston. Franklin penned 14 Dogood essays before unmasking himself as their author, much to his jealous brother's chagrin. Sick of the toil and beatings he endured as James' apprentice, the teenaged sensation then fled Boston the following year and settled in Philadelphia, the city that would remain his adopted hometown for the rest of his life.

3. He spent half his life in unofficial retirement.

Franklin arrived in Philadelphia in 1723 practically penniless, but over the next two decades he became enormously wealthy as a print shop owner, land speculator and publisher of the popular "Poor Richard's Almanack."

By 1748, the 42-year-old was rich enough to hang up his printer's apron and become a "gentleman of leisure." Franklin's retirement allowed him to spend his remaining 42 years studying science and devising inventions such as the lightning rod, bifocal glasses and a more efficient heating stove. It also gave him the freedom to devote himself to public service.

Despite never running for elected office, he served as a delegate to the Continental Congress and the Constitutional Convention, diplomat and ambassador to France and Sweden, the first postmaster general and the president of the Supreme Executive Council of Pennsylvania.

4. Franklin designed a musical instrument used by Mozart and Beethoven.

Among Franklin's more unusual inventions is his "glass armonica," an instrument designed to replicate the otherworldly sound that a wet finger makes when rubbed along the rim of a glass. He made his first prototype in 1761 by having a London glassmaker build him 37 glass orbs of different sizes and pitches, which he then mounted on a spindle controlled by a foot pedal.

To play the instrument, the user would simply wet their fingers, rotate the apparatus and then touch the glass pieces to create individual tones or melodies. The armonica would go on to amass a considerable following during the 18th and early 19th centuries. Thousands were manufactured, and the likes of Mozart, Beethoven and Strauss all composed music for it.

Franklin would later write that "Of all my inventions, the glass armonica has given me the greatest personal satisfaction."

5. He was a reluctant revolutionary.

Franklin was among the last of the Founding Fathers to come out in favor of full separation from Britain. Having lived in London for several years and held royal appointments, he instead pushed for peaceful compromise and the preservation of the empire, once writing that, "every encroachment on rights is not worth a rebellion."

When the Boston Tea Party took place in 1773, he dubbed it an "act of violent injustice on our part" and insisted that the East India Company should be compensated for its losses. Franklin had soured on the monarchy by the time he returned to the United States for the Second Continental Congress in 1775, but his past support for King George III earned him the suspicion of many of his fellow patriots. Before he publicly announced his support for American independence, a few even suspected he might be a British spy.

6. Franklin created a phonetic alphabet.

While living in London in 1768, Franklin embarked on a project "to give the alphabet a more natural order." Annoyed by the many inconsistencies in English spelling, he devised his own phonetic system that ditched the redundant consonants C, J, Q, W, X and Y and added six new letters, each designed to represent its own specific vocal sound.

Franklin unveiled his "Scheme for a new Alphabet and a Reformed Mode of Spelling" in an essay published in 1779, but later scrapped the project after it failed to arouse public interest.

7. His son was a British loyalist.

Along with the two children he had with his wife, Deborah Read, Franklin also fathered an illegitimate son named William around 1730. The two were once close friends and partners-William helped Franklin with his famous kite experiment-but they later had a major falling out over the American Revolution. While Franklin joined in calling for independence from the mother country, William remained a staunch Tory who branded the patriots "intemperate zealots" and refused to resign his post as the royal governor of New Jersey.

He spent two years in a colonial prison for opposing the revolution and later became a leader in a loyalist group before moving to England at the end of the war. The elder Franklin never forgave his son for "taking up arms against me." He all but cut William out of his will, arguing, "the part he acted against me in the late war...will account for my leaving him no more of an estate he endeavored to deprive me of."

8. Franklin was a fashion icon in France.

In 1776, the Continental Congress sent Franklin to France to seek military aid for the revolution. The 70-year-old was already world-renowned for his lighting experiments-the French even called their electrical experimenters "Franklinistes"-but his fame soared to new heights after his arrival in Paris.

Franklin capitalized on the French conception of Americans as rustic frontiersmen by dressing plainly and wearing a fur hat, which soon became his trademark and appeared in countless French portraits and medallions. Women even took to imitating the cap with oversized wigs in a style called "coiffure a la Franklin."

When Franklin later traded the fur cap for a white hat during the signing of the 1778 treaty between France and the United States, white-colored headgear instantly became a fashion trend among the men of Paris.

9. He spent his later years as an abolitionist.

Franklin owned at least two slaves during his life, both of whom worked as household servants, but in his old age, he came to view slavery as a vile institution that ran counter to the principles of the American Revolution.

He took over as president of a Pennsylvania abolitionist society in 1787, and in 1790 he presented a petition to Congress urging it to grant liberty "to those unhappy men who alone in this land of freedom are degraded into perpetual bondage."

While the petition was ignored, Franklin kept up the fight until his death a few months later and even included a provision in his will that required his daughter and son-in-law to free their slave to get their inheritance.

10. Franklin left Boston and Philadelphia an unusual gift in his will.

When he died in April 1790, Franklin willed 2,000 pounds sterling to his birthplace of Boston and his adopted home of Philadelphia. The largesse came with an unusual caveat: for its first 100 years, the money was to be placed in a trust and only used to provide loans to local tradesmen. A portion could then be spent, but the rest would remain off-limits for another 100 years, at which point the cities could use it as they saw fit. Boston and

Philadelphia followed Franklin's wishes, and by 1990 their funds were worth $4.5 million and $2 million, respectively. The two towns have since used the windfall to help finance the Franklin Institute in Philadelphia and the Benjamin Franklin Institute of Technology in Boston. Philadelphia also put some of its funds toward scholarships for students attending trade schools.

11. He's a member of the International Swimming Hall of Fame.

Franklin had a lifelong love of swimming that began during his childhood in Boston. One of his first inventions was a pair of wooden hand paddles that he used to propel himself through the Charles River, and he wrote of once using a kite to skim across a pond.

While living in England in the 1760s, he displayed such an impressive array of swimming strokes during a dip in Thames that a friend offered to help him open his own swimming school. Franklin declined the offer, but he remained a proponent of swimming instruction for the rest of his life, once writing, "every parent would be glad to have their children skilled in swimming." His aquatic exploits have since earned him an honorary induction into the International Swimming Hall of Fame.

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11 Surprising Facts About Benjamin Franklin | HISTORY

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The United States' original renaissance man created some unusual inventions-and was a passionate swimmer.

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John Locke - English Philosopher & Physician | Mini Bio | Biography

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Thomas Hobbes, (born April 5, 1588, Westport, Wiltshire, England-died December 4, 1679, Hardwick Hall, Derbyshire), English philosopher, scientist, and historian, best known for his political philosophy, especially as articulated in his masterpiece Leviathan (1651). Hobbes viewed government primarily as a device for ensuring collective security. Political authority is justified by a hypothetical social contract among the many that vests in a sovereign person or entity the responsibility for the safety and well-being of all. In metaphysics, Hobbes defended materialism, the view that only material things are real. His scientific writings present all observed phenomena as the effects of matter in motion. Hobbes was not only a scientist in his own right but a great systematizer of the scientific findings of his contemporaries, including Galileo and Johannes Kepler. His enduring contribution is as a political philosopher who justified wide-ranging government powers on the basis of the self-interested consent of citizens.

Early life

Hobbes's father was a quick-tempered vicar of a small Wiltshire parish church. Disgraced after engaging in a brawl at his own church door, he disappeared and abandoned his three children to the care of his brother, a well-to-do glover in Malmesbury. When he was four years old, Hobbes was sent to school at Westport, then to a private school, and finally, at 15, to Magdalen Hall in the University of Oxford, where he took a traditional arts degree and in his spare time developed an interest in maps.

For nearly the whole of his adult life, Hobbes worked for different branches of the wealthy and aristocratic Cavendish family. Upon taking his degree at Oxford in 1608, he was employed as page and tutor to the young William Cavendish, afterward the second earl of Devonshire. Over the course of many decades Hobbes served the family and their associates as translator, traveling companion, keeper of accounts, business representative, political adviser, and scientific collaborator. Through his employment by William Cavendish, the first earl of Devonshire, and his heirs, Hobbes became connected with the royalist side in disputes between the king and Parliament that continued until the 1640s and that culminated in the English Civil Wars (1642-51). Hobbes also worked for the marquess of Newcastle-upon-Tyne, a cousin of William Cavendish, and Newcastle's brother, Sir Charles Cavendish. The latter was the centre of the "Wellbeck Academy," an informal network of scientists named for one of the family houses at Wellbeck Abbey in Nottinghamshire.

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Thomas Hobbes | Biography, Philosophy, Beliefs, Leviathan, Legacy, & Facts

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Thomas Hobbes, English political philosopher best known for his masterpiece Leviathan (1651) and his contribution to social contract theory. He viewed government primarily as a device for ensuring collective security and justified wide-ranging government powers on the basis of the self-interested consent of citizens.

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UQ Political Science and International Studies

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The Political Theory of Thomas Hobbes: The Sovereign and the State

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What did he create or believe in? Why is that we study him?

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What did he create or believe in? Why is that we study him?

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Give me details about this thinker's life. Where was he born? When did he die? Did he have kids? When did he start his work?

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Give me details about this thinker's life. Where was he born? When did he die? Did he have kids? When did he start his work?

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What did he create or believe in? Why is that we study him?

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Give me details about this thinker's life. Where was he born? When did he die? Did he have kids? When did he start his work?

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We talked about him in the Enlightenment

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We talked about him in the Enlightenment

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We talked about him during the scientific revolution

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We talked about him during the Enlightenment

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Explore about these 10 Enlightenment Thinkers. Make sure to complete the MUST DOs in red. You are expected to leave at least two comments.