The Enlightenment is a term used to refer to a European intellectual movement of the late 17th and most of the 18th centuries CE. It emphasised reason and individualism rather than tradition, and was heavily influenced by 17th-century philosophers such as Descartes, Locke, and Newton. Its prominent figures included Kant, Goethe, Voltaire, Rousseau, and Adam Smith. But this is not the Enlightenment Purnell is particularly interested in. She is more concerned with the opinions and theories propounded by various individuals of the period in relation to the human senses. Their speculations and activities regarding the use and application of the senses in achieving a better quality of life for humanity in general is what this book is about.
Purnell’s writing style is both light-hearted and serious at the same time. I can imagine a twinkle in her eye as she writes… The result is both informative and entertaining. Some of the stories she refers to might be known to some, but overall one will find many surprises, especially at the extent some individuals will go to in their “research” on the use of our senses. Despite all the astonishing interpretations and the often bizarre actions of certain people, Purnell is concerned to let the reader know that the beliefs and intentions of the individuals involved stem from certain serious philosophical questions about who we are, and how we react and learn (or not) to use our senses.
While most of us in the West would regard these senses as our five basic ways by which we interact and respond to our perceptions of the world (the “external” senses: sight, sound, smell, taste and touch) Purnell acknowledges that these are not necessarily the only “senses” we have. Even so, her emphasis os mostly on these five. Political, social, educational and other approaches are often shaped by what we see, the colours we perceive, the odours we smell, the flavours we might taste, and what we can touch — and all of these were particularly heightened during the Enlightenment, when new and exotic stimulants started to arrive in Europe. It was only natural that speculations and theories abounded, suggesting that perhaps we should re-examine our understanding of our senses.
In a sense (different interpretation of “sense”!) much of the writings and thoughts can be dismissed as weird, ridiculous, grotesque and excessive; yet I could not help thinking that, more often than not, deeper issues are quite relatable to our modern ways of thinking about them. When you contemplate the way, say, advertising and marketing operate today, Enlightenment thinkers did manage, often enough, to hit the nail right on the head when it comes to our own current “feelings” about our sensual experiences today. Worth pondering about.
At the same time, there should be a warning about this type of writing: just because some (often very rich or well-to-do) individuals might have done or written something (positive or negative) about any particular issue does not mean that their beliefs were attributable to all Enlightenment thinkers, and certainly not necessarily to the wider community. Purnell is well aware of this, and often reminds us that in many cases, the experiments performed were not as a rule applicable to the vast majority of the people living during that period. Historically speaking we have hopefully moved on from outdated or discredited ideas (although sometimes I wonder…)
I think that the best part of this book is in the Epilogue, where Purnell suggests that her more serious intention lies in the fact that we should understand our sensual experiences not as something which can be isolated into specific unrelated subjects, but rather should be amalgamated into more complex interdependent dynamic qualities, more reflective of how we actually can become richer and more complete as human beings.