This is a book with a reputation. Bill Gates said it was one of the most important books he’d ever read, and it has been praised by academics and writers from all sorts of backgrounds. It has also received its fair share of criticism. Reading it, it is obvious why – Pinker has written an ambitious book, not just setting out to show that humanity has become a more peaceful and tolerant species over its history, but also trying to explain why this has happened.
In this era of Brexit, Trump and ISIS, I was looking for something to cheer myself up. Something to bring back some sense of optimism. Some sense of progress. Pinker’s 800 odd pages of statistics and anecdotes on war, murder, rape and bigotry somehow fit the bill. It is indeed grim reading, but there’s plenty of interesting and positive bits here – the huge decline in rape and murder even in the last few decades for instance.
Sometimes though Pinker may be too ambitious. His analysis of pre-historic violent deaths seems to draw particular ire. The power law trends and Poisson statistics on warfare are interesting – and while I’m aware that one new piece of data won’t invalidate things, I would be interested to see these include the fighting in the middle east since 2011. At times Pinker is a little too optimistic, a little too sweeping, and possibly indulges in cherry picking or dismissing inconvenient data.
The actual conclusions and psychology side of things didn’t appeal to me that much, but the statistics were fascinating. Whether or not you find yourself entirely convinced by Pinker’s arguments, it’s definitely worth reading to find some sense of perspective on our often chaotic world. Those 824 pages of graphs will just fly by.
The 17th century contained great political disruption throughout Europe, but also the Scientific Revolution and the beginnings of a recognizably modern world. In this book, the philosopher A.C. Grayling briefly sets out his view on the century.
First he runs through the Thirty Years War and Anglo Dutch Wars, with stops along the way for a few bits and pieces about what was going on elsewhere – flicking between Wallenstein and Robert Harvey, or from Gustavus Adolphus to scientific publications. The narrative is short and told with confidence, but simplified (a necessary evil to cram the whole century into 300 pages, but it does lead to some irritating mistakes or assertions).
After this Grayling gets stuck into the various attempted paths to knowledge of the time – from the network of letters between natural philosophers to less rational sorts like alchemists, hermeticists, occultists like Dr John Dee, and the Rosicrucians. There was often crossover between the developing modern way of thinking and the old irrational ways, but Grayling explains well how religious men like Mersenne or Descartes or occultists like Isaac Newton could still lead the way to a more rational methodology.
There is a brief section on language, society and politics that mashs up the likes of Locke, Hobbes and the Diggers. There are lots of interesting facts throughout, and very enjoyable to read as Grayling jumps from one topic to another. It does tend towards the same conclusion though, that the political situation of a post-reformation Europe left space for new ways of thinking to flourish.
The book isn’t really long enough to provide a solid argument for such a big thesis, and at times it feels like Grayling hasn’t really bothered. The aforementioned sloppy mistakes are rife – at one point he wonders what it would be like if Britain still had control of land on continental Europe, somehow forgetting Gibraltar. He perhaps overstates the role of the Catholic Church and understates the role of Medieval philosophers (it reminded me that I’ll have to post on God’s Philosophers by James Hannam at some point). In its bold assertions and Whig history story of relentless progress, this book on the Modern Mind often feels rather old fashioned.
There has been a bit of a gap in posts, but I had been doing a series of post inspired by Ethan Masood‘s book Science & Islam. I’m coming towards the final topics now, but certainly not to the least of them. Medicine could perhaps be picked out as one of the greatest achievements of Islamic science. While some parts of science could come into conflict with religion, the treatment of the sick had a pretty easy start in the Islamic world – Muhammad himself said to make use of the best methods out there. This was seized on with some enthusiasm and, while it was far from the first culture to have hospitals and charitable institutions, advanced hospitals were common.
Continue reading Post 64: Science & Islam: Medicine
Why is Paracelsus1 important? It’s a question that comes up repeatedly in this 2006 biography by Philip Ball. He didn’t actually discover anything (in any case, not so far as can be deciphered from his often cryptic writing). None of his theories have lasted (most were dismissed under even basic experimentation). Although he was a practical and skeptical man, he never really had a system for his work and it would be stretching the term to labelled it as “science”.
Continue reading Post 61: The Devil’s Doctor
As with most Islamic scholarship, the roots of the subject came from ancient Greece. Even the terms Chemisty and Alchemy are derived from ancient greek terms. At this early stage of Chemistry, there is still a huge mixture between what would correspond to real science (Chemistry) and what would correspond to utter nonsense (Alchemy) – similar to Astronomy and Astrology but possibly harder to discern. Despite the subject not yet being fully refined, there was still the beginnings of skepticism and a more structured scientific method. In practical terms there were great developments in equipment and results – particularly in the field of medicine. To include the huge amount of discoveries, I would basically have to write a list of names and dates. Therefore for the sake of readability I’m going to focus on just a few of the big names.
Geber and Pseudo-Geber
The source of much of this is Jabir Ibn Hayyan, otherwise known as Geber, a scholar from Persia in the 8th century. His name was so bound up with the subject of chemistry that there is even a so-called “Pseudo-Geber” who put out his own work under the name of the earlier scholar as “translations”. This, and the usual mysteriousness associated with the profession of Alchemy, can make it difficult to pin down the genuine works of Geber. Regardless of this, both Geber and Psuedo-Geber did much for the science.
Continue reading Post 56: Science & Islam: Chemistry
Back in August, I wrote a post on Peter Adamson’s podcast series The History of Philosophy (Without Any Gaps). You can find more in depth thoughts in that post but, to be brief, I liked it a lot. It was clear, fun with an approachable structure that moved forward and built on what had gone before (both in philosophy and in the in-jokes). Adamson, a university professor, created the show in collaboration with the Leverhulme Trust and had on an array of academic guests to talk over the topics in detail.
The first section involved the greats of Greek philosophy – Socrates, Plato and Aristotle. It also covered many of their predecessors (this is “without any gaps” after all) with such big names as Thales of Miletus and Pythagoras. So where do we go next? Well, in his Late Antiquity section we begin with more Greek philosophers (including more household names) before moving on to the dominance of Plato and Aristotle in neo-Platonism, and finally the early Christian church.
Continue reading Post 55: History of Philosophy part 2
A few weeks ago I posted a review of the book Science & Islam by Ethan Masood, a tie in with a BBC series from about five years ago. I felt that the book was a bit of a let down, but loved the topic and wanted to read more on it. As a follow up I then wrote a post giving a bit more detail on the Islamic contributions to Mathematics. I wouldn’t pretend that I’m a better writer than Masood, but I wanted to focus a bit more on some of the techniques and details of the work than he did. I do have a scientific background, but I don’t want to make this into a science blog so I’m attempted to strike a bit of an awkward line between the history and the science. With that introduction/disclaimer out of the way – here’s a short summary of the Islamic world’s contribution to Astronomy.
Looking at it now, Mathematics may be the headline grabbing topic for the Islamic golden age but Astronomy (and its unfortunate and misguided relative Astrology) were at least as important. Not only did they provide the motivation for a lot of the work in mathematics and physics, but they also did a lot of very underrated work in moving the topic forward from its ancient roots towards the early heliocentric model of Copernicus. Islamic scholars invented technologies like the astrolabe, published tables of data that later scientists would draw on, and worked out a lot of the mathematical difficulties for the later models. Unfortunately, the political and educational system in the Islamic world meant that they weren’t fully able to capitalize on this; the wonderful observatories were only ever short term institutions and the whole thing stagnated around the turn of the sixteenth century.
Continue reading Post 48: Science & Islam: Astronomy
Most people will probably know that the mathematicians of the Islamic world have played a big part in mathematics as we know it – terms like “algebra” and “algorithm” is a bit of a give away, and the invention of zero is a common bit of trivia. Not as many people may be familiar with the characters and setting behind these inventions or the full extent of their mathematical achievements. These weren’t just abstract creations either, they often had practical uses for both everyday life and for other academic arts. This post is a bit of a deviation from a book (Science & Islam by Ethan Masood) I reviewed in a recent post – I’ve given a bit of a general run through of the general history there if you want to check it out (please do, views are always nice to have), but I’ve tried to keep this post relatively self contained.
Why did they study mathematics? Well, much like anyone else it was a mixture of the practical and the academic. Some of these scientists and philosophers would investigate more and more complicated work for its own sake, but there were also more down to earth reasons. Al-Khwarizmi’s work on algebra was explained as a way to speed up the complicated process of Islamic inheritance, and work on trigonometry was needed for new techniques in navigation and astronomy (okay, maybe that last one is a bit less down to earth). The work was, as with more scientific work, generally funded by a patron or ruler.
Continue reading Post 44: Science & Islam: Mathematics
I recently read Science & Islam by Ehsan Masood, designed to accompany a BBC television series, and decided to put out a post on it. To spoil things up front, I found the book disappointing but the topic fascinating so I began writing a huge essay on it. So huge in fact that I’ve decided to split it into a number of posts. This first one will give a general history and my thoughts on the book itself, and it should be followed by a post or two on the science behind all this (something that I think the book struggled to deal with as much as I would have liked).
The Rise of Islam
When the Arab armies came storming out of the desert into the tired Byzantine and Persian Empires, their initially success was astounding. They soon found themselves in control of a vast empire containing a mix of religions and peoples in which arabs and Islam were a minority. This shift from military expansion to administration provided a set of challenges for the Caliphate to deal with – providing food for the population, minting coins, providing a central administration and building new cities and buildings. This began a boom in science and technology that would last for centuries, but it did not start from scratch – those christians, jews and zoroastrians that had populated the land before would lend their talents to this and techniques would be brought in and translated from outside the reaches of the empire. The universal adoption of the arabic language helped this process, providing easy communication between scholars from distant lands.
Continue reading Post 42: Science & Islam
Covering the entire history of philosophy in one go is a tough challenge. Even covering an (so far) unfinished podcast series on the history of philosophy is pretty daunting. Peter Adamson in his series History of Philosophy (Without Any Gaps) makes it as easy as possible though, with an approachable and accessible style and structure. Each podcast episode is twenty to thirty minutes in length and covers a single philosopher or a single topic; generally following on in chronological fashion. The website is rather handily divided into broad eras (so far Classical, Later Antiquity and Islamic) which are then subdivided into smaller sections – this makes things easily navigable, but it is a continuous podcast and episodes do link neatly from one to the next (with the occasional interview episode). Unlike many podcasts, which are run by enthusiastic amateurs, this is run by an enthusiastic professor (based at King’s College London and LMU in Munich) with support from the Leverhulme Trust. Don’t be intimidated though, it works like the rest but perhaps with more confidence and an impression series of knowledgeable guests.
Continue reading Post 37: History of Philosophy part 1