Abstract
The concept of mechanistic philosophy dates back to the beginning of the early modern period. Among the commonalities that some of the conceptions of the main contemporary representatives share with those of the leading early modern exponents is their ontological classification: as regards their basic concepts, both contemporary and early modern versions of mechanism can be divided into monist and dualist types. Christiaan Huygens’ early modern mechanistic explanation of non-material forces and Stuart S. Glennan’s contemporary conception of mechanism will serve as examples of monism. As examples of dualism, I will discuss Isaac Newton’s early modern mechanistic philosophy of nature and the contemporary conception of mechanism proposed by Peter Machamer, Lindley Darden, and Carl F. Craver. With the ontological commonalities are associated further characteristic features of the respective types that concern, among other things, the respective understandings of fundamental theories and evaluations of scientific practice. The ontological continuity of the types does not play any role in contemporary discussions of the history of mechanistic philosophy. On my assessment the distinction between monism and dualism remains an unsolved problem and its persistence is an indication that this distinction is a fundamental one.
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- 1.
Levy and Bechtel 2016 use the term “mechanism 1.0” to refer to some of the commonalities. Illari and Williamson 2012, Craver and Tabery 2015, Glennan 2016, and Glennan and Illari 2017 suggest minimal definitions of mechanism that resemble each other. Andersen 2014 argues against a unified concept of contemporary mechanism.
- 2.
- 3.
Nicholson 2012, 154.
- 4.
- 5.
See n. 1.
- 6.
Williamson 2011.
- 7.
Schiemann 2009, 15ff. and 33ff.
- 8.
- 9.
- 10.
- 11.
- 12.
Huygens 1896, 5ff.
- 13.
Loc. cit., 31f.
- 14.
Ibid. See Lasswitz 1890, Vol. 2, 360ff.
- 15.
Letter from Huygens to Leibniz of 11.7.1692, in Leibniz 1849ff., Vol. 2, 139.
- 16.
- 17.
Glennan 1992, 13ff. and 138.
- 18.
Loc. cit., 174f.
- 19.
Andersen 2014, 281, points to Glennan’s greater indebtedness to the history of mechanism in comparison to MDC (and Bechtel).
- 20.
Glennan 1992, 19ff.
- 21.
The assumption of inertial motion presupposes the existence of matter independent of forces. However, forces only work between material bodies. In this respect, dualistic mechanism exhibits an affinity with Cartesian metaphysics, in which non-human creatures do not have minds, but the mind occurs in the experienceable world only together with the human body. See n. 50.
- 22.
- 23.
Loc. cit., 261.
- 24.
Newton 1726, 388.
- 25.
Loc. cit., 237.
- 26.
Newton 1704, 385.
- 27.
On the polarity of the two principles in Newton, see Freudenthal 1982, 40ff. and 265ff.
- 28.
- 29.
Correspondingly also Gebharter and Kaiser 2014, 63, Kaiser and Krickel 2016, 22, and Kaiser 2017, 116 and 121f. According to Torres 2009, 238, Glennan could also dispense with interactions as a matter of ontology: “Glennan’s ontology posits entities as ontologically basic with interactions serving a solely descriptive purpose in mechanism models.” However, this seems to contradict Glennan’s own account of his position (see quotation to n. 31). An example of Glennan’s own monistic definition of mechanism can be found in Glennan 2002, S352: “mechanisms are collections of parts.”
- 30.
- 31.
For example, Glennan 1992, 30: “This description would lead to a decomposition of the system in which the parts were electrons, molecular lattices, or other such entities.”
- 32.
Cf. Glennan 1992, 31f.
- 33.
Glennan 1992, 38f.
- 34.
In this way, the concept of force is traced back to matter only in a formal sense, however, but is not explained in the sense of early modern materialist monism. Gustav Kirchhoff defended a similar approach in his mechanics (Kirchhoff 1876).
- 35.
Glennan 1992, 34ff. The forces described by the electromagnetic field were also an object of mechanism in the early modern period. Thus, Johannes Kepler assumed that magnetic forces operate between moving masses, as Newton was aware (Wilson 2002, 204f). Pierre Gassendi tried to explain these forces in mechanistic terms (Fischer 2013).
- 36.
- 37.
MDC 2000, 7.
- 38.
Glennan 2002, S345.
- 39.
Since 1992, Glennan defends a claim to validity for his theory of explanation that encompasses scholary knowledge as a whole.
- 40.
- 41.
- 42.
Glennan 2016, 799, referring to Glennan (forthcoming).
- 43.
Glennan 2016, 799, does not attach any special importance to the difference between his concept of interaction and the concept of activity that he still criticized in Glennan 2010, 320ff. Having distanced himself in MDC 2000 from Glennan’s and Bechtel’s concept of interaction, Craver — in Craver and Tabery 2015, stressing the importance of scientific practice for mechanism — declares the differences between the three groups of the main representatives to be bridgeable.
- 44.
- 45.
- 46.
Rescher 1996.
- 47.
- 48.
MDC 2000, 5.
- 49.
Tabery 2004, 10f.
- 50.
In modern dualism, this independence is not entirely symmetrical. See n. 21. Descartes’ dualism postulates bodies without mind (non-human organisms) and mind without a body, i.e. human souls, but in human beings minds do not occur without bodies. For contemporay mechanism, Illari and Williamson 2012, 130f., show that activities are conceivable without entities and entities without activities.
- 51.
Glennan 2010, 321 points out this proximity when he treats the concepts of interaction and activity as interchangeable. “Where MDC speak of entities and activities, … Glennan speak[s] of parts and interactions” (ibid.).
- 52.
Craver 2007, 64.
- 53.
MDC 2000, 4, 7, and 13f.
- 54.
Loc. cit., 13.
- 55.
As motivation for the dualistic approach to activities they specify ontological, descriptive, and epistemic adequacy (loc. cit., 4)—the last of which I have not discussed.
- 56.
According to Andersen 2014, 275, MDC belong to the group of “mechanisms as integral to scientific practice,” Glennan, by contrast, to the group of “mechanisms as an ontology of the world.”
- 57.
According to Cassirer, what sets early modern mechanism apart is the “logical primacy” of the traditional conception of substance (Cassirer 1923, 8). Today, by contrast, the ontological perspective is just one aspect among others, see n. 42 and 54 and Glennan 2016, 796. At the same time there is an ontological continuity of mechanistic explanations from early modern science to current scientific practice, see Falkenburg in Chapter I.4 of this volume.
- 58.
This can be interpreted as a renunciation of the ontological completeness of explanations. From an epistemic perspective, mechanism during the nineteenth century in addition relinquished the claim to absolute truth when mechanistic explanations are posited as having only hypothetical validity. See Schiemann 2009.
- 59.
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Acknowledgement
I want to thank Stuart Glennan for his comments to an earlier version and Ciaran Cronin for his translation of the German version of this paper.
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Schiemann, G. (2019). Old and New Mechanistic Ontologies. In: Falkenburg, B., Schiemann, G. (eds) Mechanistic Explanations in Physics and Beyond. European Studies in Philosophy of Science, vol 11. Springer, Cham. https://doi.org/10.1007/978-3-030-10707-9_3
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