Abstract
Linnaeus’ contemporaries were well aware that the roots of his contributions to natural history lay in something more than a rigorous empiricism and an effective taxonomy. The earliest statement of his general programme of scientific research, the 1735 Leiden edition of the System of Nature, consists of no more than seven folio sheets, but the whole of the opening section of it is devoted to raising theoretical issues with implications far beyond the bounds of natural history. Since many of these issues are still relevant to reaching a balanced assessment of his general scientific achievement, it may be useful to begin this study of the inter-relationship between his scientific and his ethical and religious thinking by calling attention to three of the most central of them. — If we agree to follow Linnaeus in deriving the necessity of classification from the very nature of human knowledge, what status are we to ascribe to whatever it is that is being classified? How does what is mental or artificial relate to what is natural or actual? If we accept that it is reasonable to classify man with animals, as part of the natural world, how do we account for our being able to do so? How do what is mental and what is physical inter-relate within man himself? If we agree that it was reasonable for Linnaeus to take the apparent fixity of the species as evidence of Divine creation, how are we to regard this proposition now that its basic premise is no longer so plausible? How do man’s assumptions about the natural world relate to his moral and religious awareness?1
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References
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Von Linné, C. (2001). Introduction. In: Petry, M.J. (eds) Nemesis Divina. International Archives of the History of Ideas / Archives Internationales D’Histoire des Idées, vol 177. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-2398-5_1
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