Lawrence M. Principe
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The Secrets of Alchemy
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published
2012
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15 editions
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Scientific Revolution: A Very Short Introduction
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published
2011
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14 editions
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Science and Religion
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published
2006
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7 editions
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History of Science: Antiquity to 1700
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published
2003
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5 editions
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The Aspiring Adept: Robert Boyle and his Alchemical Quest
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published
1998
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5 editions
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Kort om den vetenskapliga revolutionen
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published
2011
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The Great Courses History of Science: Antiquity to 1700 Parts I, II and III
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Chymists and Chymistry: Studies in the History of Alchemy and Early Modern Chemistry
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published
2007
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Transmutations: Alchemy in Art: Selected Works from the Eddleman and Fisher Collections at the Chemical Heritage Foundation
by
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published
2005
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3 editions
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The Transmutations of Chymistry: Wilhelm Homberg and the Académie Royale des Sciences
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“In order to understand early modern natural philosophy, it is necessary to break free of several common modern assumptions and prejudices. First, virtually everyone in Europe, certainly every scientific thinker mentioned in this book, was a believing and practising Christian. The notion that scientific study, modern or otherwise, requires an atheistic – or what is euphemistically called a ‘sceptical’ – viewpoint is a 20th-century myth proposed by those who wish science itself to be a religion (usually with themselves as its priestly hierarchy).”
― The Scientific Revolution: A Very Short Introduction
― The Scientific Revolution: A Very Short Introduction
“Many people today acquiesce in the widespread myth, devised in the late 19th century, of an epic battle between ‘scientists’ and ‘religionists’. Despite the unfortunate fact that some members of both parties perpetuate the myth by their actions today, this ‘conflict’ model has been rejected by every modern historian of science; it does not portray the historical situation. During the 16th and 17th centuries and during the Middle Ages, there was not a camp of ‘scientists’ struggling to break free of the repression of ‘religionists’; such separate camps simply did not exist as such. Popular tales of repression and conflict are at best oversimplified or exaggerated, and at worst folkloristic fabrications (see Chapter 3 on Galileo). Rather, the investigators of nature were themselves religious people, and many ecclesiastics were themselves investigators of nature.”
― The Scientific Revolution: A Very Short Introduction
― The Scientific Revolution: A Very Short Introduction
“Many people today acquiesce in the widespread myth, devised in the late 19th century, of an epic battle between ‘scientists’ and ‘religionists’. Despite de unfortunate fact that some members of both parties perpetuate the myth by their actions today, this ‘conflict’ model has been rejected by every modern historian of science; it does not portray the historical situation. During the 16th and 17th centuries and during the Middle Ages, there was not a camp of ‘scientists’ struggling to break free of the repression of ‘religionists’; such separate camps simply did not exist as such. Popular tales of repression and conflict are at best oversimplified or exaggerated, and at worst folkloristic fabrications. Rather, the investigators of nature were themselves religious people, and many ecclesiastics were themselves investigators of nature. The connection between theological and scientific study rested in part upon the idea of the Two Books. Enunciated by St. Augustine and other early Christian writers, the concept states that God reveals Himself to human beings in two different ways – by inspiring the sacred writers to pen the Book of Scripture, and by creating the world, the Book of Nature. The world around us, no less than the Bible, is a divine message intended to be read; the perceptive reader can learn much about the Creator by studying the creation. This idea, deeply ingrained in orthodox Christianity, means that the study of the world can itself be a religious act. Robert Boyle, for example, considered his scientific inquiries to be a type of religious devotion (and thus particularly appropriate to do on Sundays) that heightens the natural philosopher’s knowledge and awareness of God through the contemplation of His creation. He described the natural philosopher as a ‘priest of nature’ whose duty it was to expound and interpret the messages written in the Book of Nature, and to gather together and give voice to all creation’s silent praise of its Creator.”
― Scientific Revolution: A Very Short Introduction
― Scientific Revolution: A Very Short Introduction
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