Lawrence M. Principe

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Lawrence M. Principe



Average rating: 4.02 · 1,302 ratings · 186 reviews · 23 distinct worksSimilar authors
The Secrets of Alchemy

4.09 avg rating — 473 ratings — published 2012 — 15 editions
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Scientific Revolution: A Ve...

3.86 avg rating — 377 ratings — published 2011 — 14 editions
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Science and Religion

4.18 avg rating — 200 ratings — published 2006 — 7 editions
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History of Science: Antiqui...

3.93 avg rating — 173 ratings — published 2003 — 5 editions
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The Aspiring Adept: Robert ...

4.17 avg rating — 12 ratings — published 1998 — 5 editions
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Kort om den vetenskapliga r...

3.91 avg rating — 11 ratings — published 2011
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The Great Courses History o...

really liked it 4.00 avg rating — 9 ratings
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Chymists and Chymistry: Stu...

4.67 avg rating — 3 ratings — published 2007
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Transmutations: Alchemy in ...

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4.50 avg rating — 2 ratings — published 2005 — 3 editions
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The Transmutations of Chymi...

it was amazing 5.00 avg rating — 1 rating2 editions
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Quotes by Lawrence M. Principe  (?)
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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).”
Lawrence M. Principe, 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.”
Lawrence M. Principe, 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.”
Lawrence M. Principe, Scientific Revolution: A Very Short Introduction

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