Bibliography of Robert Boyle
Boyle, Robert (1627–1691), natural philosopher and lay theologian. Boyle was born in Ireland, the youngest son of Richard Boyle (1566–1643), earl of Cork, and was raised as an aristocrat. After attending Eton, Robert Boyle embarked on a grand tour. When his travels were cut short as a result of the economic upheavals caused by the Irish Rebellion, he made his way back to England, where he found his sister, Katherine Ranelagh, living in London. After a brief stay with her (during which he became acquainted with the Puritan reformers of the Dury Circle), Boyle moved in 1645 to "Stalbridge," the estate in Dorset he had inherited from his father. There he wrote a number of ethical treatises and other moralistic pieces before becoming more interested in experimental philosophy. In 1649 he set up a laboratory at Stalbridge and began systematic studies in chemistry (and alchemy).
In 1655 or 1656 Boyle moved to Oxford, where he became a part of the experimental natural philosophy group. There he published some of his more important works in natural philosophy, including New Experiments Physico-Mechanical Touching the Spring of Air and Its Effects (1660), The Sceptical Chymist (1661), and The Origin of Forms and Qualities according to the Corpuscular Philosophy (1666). In 1668 Boyle moved back to London, where he became one of the founding members of the Royal Society of London. He established a laboratory in his sister's home and lived with her for the remainder of his life. Boyle continued his experiments and publications in natural philosophy and in addition published a number of works that were either primarily theological in nature or works in which it is impossible to separate his theological concerns from his work in natural philosophy. Among these are The Excellency of Theology Compar'd with Natural Philosophy (1674), A Free Enquiry into the Vulgarly Receiv'd Notion of Nature (1686), A Discourse of Things above Reason (1681), A Disquisition about the Final Causes of Natural Things (1688), and The Christian Virtuoso (1690).
As a natural philosopher, Boyle is best remembered for Boyle's Law, for advocating a corpuscularian matter theory, and for being extremely influential in the development of an empirical and experimental method. He had a marked aversion to speculative metaphysics, and in Notion of Nature argued against attributing any ontological status to either the Aristotelian notion of "nature" (as in "Nature abhors a vacuum") or to the "hylarchic principle" (or "plastick nature") of the Cambridge Platonists. Boyle argued that entities such as these are not needed to explain the phenomena and ought not be admitted into a theory of nature on the grounds of Ockham's razor (the principle that entities ought not to be multiplied beyond necessity).
Boyle is still honored in introductory chemistry texts as the "father of modern chemistry," the natural philosopher who successfully separated chemistry from its alchemical antecedents. This claim, however, is based on the fact that the work in which he is supposed to have done this, The Sceptical Chymist, was misinterpreted until the late twentieth century. Rather than being an attack on alchemy, the work is instead an attack only on certain practitioners and textbook writers—most specifically those who divorced alchemy from any theoretical underpinning. Indeed Boyle was quite involved in alchemical pursuits throughout his life, both in attempts to transmute base metals into gold and in the investigation of alchemical processes for medicinal purposes.
During his lifetime and after his death Boyle was honored as much for his piety as for his work as an experimental philosopher. Boyle considered the investigation of the world God created as a way of worshiping God, seeing the created world as a temple and the investigator of that world as a priest. He was painfully aware of the growing suspicion that the revival of Epicureanism (in the form of the corpuscular philosophy) might lead to a materialist worldview and an accompanying atheism, and he published work after work in which he attempted to show that the astute natural philosopher would become a more devout Christian rather than being led to question God's existence or providence. He advocated a natural theology that was typical of the time, showing that reason alone could prove God's existence and the immateriality of the soul.
Boyle was quite clear, however, that this natural philosophy was only the first step toward belief and that its main purpose was to serve as a bridge to revelation. As Boyle expressed it, knowing that God exists and having come to admire his workmanship, one naturally wants to learn more about the deity, and fortunately God has provided that knowledge via revelation. Boyle wrote extensively in an attempt to privilege the mysteries of Christianity from rational scrutiny, arguing that just as there are aspects of nature that human beings cannot (yet) understand, so too are there mysteries revealed in Scripture that human beings cannot (yet) understand. Indeed Boyle went so far as to argue that, where revelation is concerned, it is sometimes necessary for human reason to affirm apparently contradictory truths, such as God's prescience and human beings' free will (emphasizing that God, in his infinite wisdom, understands how such apparent contradictions are in fact consistent).
The unity of Boyle's thought is revealed in his voluntarism (his emphasis on God's will and power rather than on God's goodness and reason). In Boyle's view God was free to create any world whatsoever. The only way to discover the nature of God's creation is to investigate it, and (because the world was created commensurate to God's infinite understanding rather than to finite human understanding), there will always be aspects of this world that humans are unable to comprehend. The same thing is true of the mysteries of Christianity. God has reserved a full understanding of both nature and theology for the afterlife, thereby providing an incentive for godly living and belief.
In 1655 or 1656 Boyle moved to Oxford, where he became a part of the experimental natural philosophy group. There he published some of his more important works in natural philosophy, including New Experiments Physico-Mechanical Touching the Spring of Air and Its Effects (1660), The Sceptical Chymist (1661), and The Origin of Forms and Qualities according to the Corpuscular Philosophy (1666). In 1668 Boyle moved back to London, where he became one of the founding members of the Royal Society of London. He established a laboratory in his sister's home and lived with her for the remainder of his life. Boyle continued his experiments and publications in natural philosophy and in addition published a number of works that were either primarily theological in nature or works in which it is impossible to separate his theological concerns from his work in natural philosophy. Among these are The Excellency of Theology Compar'd with Natural Philosophy (1674), A Free Enquiry into the Vulgarly Receiv'd Notion of Nature (1686), A Discourse of Things above Reason (1681), A Disquisition about the Final Causes of Natural Things (1688), and The Christian Virtuoso (1690).
As a natural philosopher, Boyle is best remembered for Boyle's Law, for advocating a corpuscularian matter theory, and for being extremely influential in the development of an empirical and experimental method. He had a marked aversion to speculative metaphysics, and in Notion of Nature argued against attributing any ontological status to either the Aristotelian notion of "nature" (as in "Nature abhors a vacuum") or to the "hylarchic principle" (or "plastick nature") of the Cambridge Platonists. Boyle argued that entities such as these are not needed to explain the phenomena and ought not be admitted into a theory of nature on the grounds of Ockham's razor (the principle that entities ought not to be multiplied beyond necessity).
Boyle is still honored in introductory chemistry texts as the "father of modern chemistry," the natural philosopher who successfully separated chemistry from its alchemical antecedents. This claim, however, is based on the fact that the work in which he is supposed to have done this, The Sceptical Chymist, was misinterpreted until the late twentieth century. Rather than being an attack on alchemy, the work is instead an attack only on certain practitioners and textbook writers—most specifically those who divorced alchemy from any theoretical underpinning. Indeed Boyle was quite involved in alchemical pursuits throughout his life, both in attempts to transmute base metals into gold and in the investigation of alchemical processes for medicinal purposes.
During his lifetime and after his death Boyle was honored as much for his piety as for his work as an experimental philosopher. Boyle considered the investigation of the world God created as a way of worshiping God, seeing the created world as a temple and the investigator of that world as a priest. He was painfully aware of the growing suspicion that the revival of Epicureanism (in the form of the corpuscular philosophy) might lead to a materialist worldview and an accompanying atheism, and he published work after work in which he attempted to show that the astute natural philosopher would become a more devout Christian rather than being led to question God's existence or providence. He advocated a natural theology that was typical of the time, showing that reason alone could prove God's existence and the immateriality of the soul.
Boyle was quite clear, however, that this natural philosophy was only the first step toward belief and that its main purpose was to serve as a bridge to revelation. As Boyle expressed it, knowing that God exists and having come to admire his workmanship, one naturally wants to learn more about the deity, and fortunately God has provided that knowledge via revelation. Boyle wrote extensively in an attempt to privilege the mysteries of Christianity from rational scrutiny, arguing that just as there are aspects of nature that human beings cannot (yet) understand, so too are there mysteries revealed in Scripture that human beings cannot (yet) understand. Indeed Boyle went so far as to argue that, where revelation is concerned, it is sometimes necessary for human reason to affirm apparently contradictory truths, such as God's prescience and human beings' free will (emphasizing that God, in his infinite wisdom, understands how such apparent contradictions are in fact consistent).
The unity of Boyle's thought is revealed in his voluntarism (his emphasis on God's will and power rather than on God's goodness and reason). In Boyle's view God was free to create any world whatsoever. The only way to discover the nature of God's creation is to investigate it, and (because the world was created commensurate to God's infinite understanding rather than to finite human understanding), there will always be aspects of this world that humans are unable to comprehend. The same thing is true of the mysteries of Christianity. God has reserved a full understanding of both nature and theology for the afterlife, thereby providing an incentive for godly living and belief.
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