In the general consciousness, philosophy is more associated with the arts than with science. The nesting of philosophy under “literature” in the Oxford Reference timeline tool is one example. In the case of Irish philosophy it’s understandable given great writers such as Swift, Wilde and Yeats fit into the category of Irish philosopher. But Irish philosophy (as all philosophy) also includes people who are interested in the natural world, mathematics and technology.
AE wrote in 1925 (Irish Statesman): “Ireland has not only the unique Gaelic tradition, but it has also given birth, if it accepts all of its children, to many men who have influenced European culture and science, Berkeley, Swift, Goldsmith, Burke, Sheridan, Moore, Hamilton, Kelvin, Tyndall, Shaw, Yeats, Synge and many others of international repute.” Four of those names unequivocally played a role in the history of STEM. Three of those were also philosophers.
Continue reading “Root and STEM”
The text of a testimonial given by the Franciscans of Prague to John Toland, taken from A collection of several pieces of Mr. John Toland (1726) edited by Pierre Desmaizeaux after Toland’s death in 1722 (on Google Books). This testifies that John Toland came from a honest, noble and most ancient family from the Innisowen peninsula. There were many rumours about Toland’s background, including that he was the illegitimate son of a priest.
John Toland visited the Irish College in Prague in 1708 and met Francis O’Devlin (the second signatory above), renowned for his work in the Irish language. The college itself was founded in 1629. Its first superior was Patrick Fleming, mentioned previously in connection with the Irish colleges in Leuven and Rome. He, along with fellow-Irishman Matthew Hoar, was killed on 7 November 1631 by Calvinist peasants while fleeing a threatened attack on Prague in the Thirty Years War.
More on the Irish College in Prague is in the Irish Times today (Andy Pollak, 28th April 2015). Surprisingly the College library contained a work by Toland: his edition of the works of English republican James Harrington Oceania.
The latin text of the testimonial:
Infra scripti testamur Dom. Joannem Toland ortum esse ex honesta, nobili & antiquissma Familia, quae per plures centenos annos, ut Regni Historia mostrant memoria, in Peninsula Hiberniae Enis-Oën dicta, prope urbem Londino-Deri in Ultonia, perduravit. In cujus rei firmiorem fidem, nos ex eadum Patria oriundi propriis manibus subscripsimus, Pragae in Bohemia, hac die 2 Jan. 1708.
While there were few Cartesians in England, there is evidence for Descartes’ philosophy having an important influence in 17th century England (Lamprecht). There is little similar evidence in 17th century Ireland before William Molyneux’s early (possibly the first) translation of Descartes’ Mediations into English in 1680. Even on the continent where the “new philosophy” was freely circulated it seems Irish adopters of Cartesianism were few.
This post was inspired by a four-part series on the Irish Colleges shown in March 2015 on BBC2 NI.
1592 was a pivotal year for Irish philosophy, the year it split along sectarian lines. In that year after decades of wrangling the University of Dublin was founded, along with its first (and only) college, Trinity College Dublin. However it was open only to those who accepted Elizabeth I as the head of the Church. Oxford and Cambridge were already effectively closed to Irish Catholics since graduands had to swear the Oath of Supremacy. This was only part of laws aimed at stamping out Catholicism in the kingdoms she ruled. In 1592 on a visit to Oxford, which was still a hotbed of Catholicism, Elizabeth I made clear in a speech that the requirement for the oath would not be relaxed.
Continue reading “A brief history of Irish Colleges in the 17th century”
The very oldest texts in any language written in Ireland that have survived relate to St Patrick. One, the Confessio, outlines his own account of his life. To the modern reader, it may seem sparse. There is no mention of Pascal fires, of shamrock or of snakes.
The tale of St Patrick developed over time, and to fulfil different purposes. Muirchú’s Latin Life of Saint Patrick, compiled around the year 680 which includes tales of wonders, was written to confirm Armagh’s pre-eminent place in the Irish Church. Patrick was said to have arrived in Ireland in 432AD to undermine the earlier Palladius who was documented to have arrived in 431AD. The development of the myth continued into the 15th century, with examples to be found in the Book of Lismore and the Leabhar Breac. This tradition emphasised St Patrick as a wonder worker and a prophet. At the same time secular writings such as the 12th century Acallamh na Senorach include stories of Patrick meeting the Fianna.
The Norman invasion saw a parallel tradition emerge, starting with Gerald of Wales’ outline of Patrick’s life in Topographia Hibernica, which included a debunking of the legend of the banaishment of the snakes. Jocelin of Furness’ account, based on resources some of which are now lost, was written as part of the Anglo-Norman attempt to appropriate the saint. Written at the same time as the shrine in Downpatrick was established, it portrays Patrick as a miracle-working prophet, whose mother was related to St. Martin of Tours.
Continue reading “Appropriating Patrick: Keating, Ussher, Toland and the Early Irish Church”
Eriugina was not understood in his time
“which explains, perhaps, the delay in condemning him”
And they went looking for Manicheans
And found, so far as I can make out, no Manicheans
So they dug for, and damned Scotus Eriugina
“Authority comes from right reason,
never the other way on”
Hence the delay in condemning him
Aquinas head down in a vacuum,
Aristotle which way in a vacuum?
From Canto XXXVI by Ezra Pound.
Poster poems: light in the Guardian, on the role played by light in the work of various poets: “For Pound, light was the informing principle of the universe, a view best summarised in the phrase ‘all things that are, are lights’ which he attributed to the Irish philosopher John Scotus Eriugena in the Pisan Cantos.”
Melvyn Bragg discusses the life and work of Robert Boyle with Simon Schaffer, Michael Hunter and Anna Marie Roos.
Melvyn Bragg and his guests discuss the life and work of Robert Boyle, a pioneering scientist and a founder member of the Royal Society. Born in Ireland in 1627, Boyle was one of the first natural philosophers to conduct rigorous experiments, laid the foundations of modern chemistry and derived Boyle’s Law, describing the physical properties of gases. In addition to his experimental work he left a substantial body of writings about philosophy and religion; his piety was one of the most important factors in his intellectual activities, prompting a celebrated dispute with his contemporary Thomas Hobbes.
The podcast series The History of Philosophy without any Gaps has arrived at the early medieval period. The first major philosopher to be covered is Irishman John Scottus Eriugena.
Episode 197: “Charles in Charge: The Carolingian Renaissance” gives an introduction to the growth of learning in France in the years before Eriugena. The focus is on the star of Charlemagne’s court, the philosopher Alcuin of York. The court was also home to many Irish scholars such as Clemens Scotus (teacher, at court before Alcuin), Joseph Scottus (a poet and scholar who probably accompanied Alcuin), Dungal of Bobbio (teacher and astronomer), Dicuil (geographer), Donatus of Fiesole (teacher), Cruindmelus (teacher), and Cadac-Andreas (scholar). This reflects the focus the Carolingian Court had on education and learning, which drew in scholars from all over Europe. It also shows the wide range of learning held by Irish monks.
Continue reading “Eriugena without any gaps”
Why Study…James Ussher with Professor Alan Ford, University of Nottingham.
Ussher (1581-1656) is now principally remembered for just one thing: giving the date of the creation as 4004 B.C. (on “the entrance of the night preceding the twenty third day of Octob[er]”). The chronology from which this date comes has become a foundational text of creationists; as Prof Alan Ford writes
It is a neat irony that one of Ussher’s greatest works of scholarship, the summation of a lifetime’s investigation of biblical chronology, which combined the latest scientific and astronomical discoveries of his day with the profoundest scriptural and historical research, should now be upheld by those who reject the consensus of contemporary biblical and scientific studies.
Stephen J. Gould argued that, while obviously wrong, “I shall be defending Ussher’s chronology as an honourable effort for its time and arguing that our usual ridicule only records a lamentable small-mindedness based on mistaken use of present criteria to judge a distant and different past.” Those adopting and those dismissing Ussher both tend to break the rule that the context in which a philosopher worked should not be ignored; another irony is that Ussher did the same when exploring the history of the early Christian Church in Ireland, as the video explains.
He was born in Waterford and became a great scholar. He died in the 17th century after spending most of his adult life abroad. Religion was central to his life. Some of his work is still used today. However, unlike Robert Boyle, to whom this description could also apply, Luke Wadding has been almost forgotten.
In the 16th and 17th century, scholasticism saw a second flowering. The works of Thomas Aquinas were studied by scholars of the Dominican and Carmelite orders. The Franciscans tended to study the work of Franciscan Duns Scotus, with the school proper emerging as Scotus’ works were collected and edited in the 16th century. The Jesuits drew from both, the philosopher Suárez being the most influential example (Suarezianism was effectively another school). There was variation within this broad outline: an individual philosopher in any of these schools might draw on many philosophers. Corkman John Punch for example was primarily a Scotist scholar but also drew on Ockham and Aquinas.
This was the world Luke Wadding moved in. Born eleventh in a family of fourteen, he was named for “Luke” after the feastday on the 18th October two days after his birth. His mother was related to the archbishop of Armagh, his brother Ambrose became a Jesuit as did cousins Peter and Michael Wadding, and another cousin Richard became an Augustinian. Little surprise then that Luke Wadding entered a seminary in Portugal in 1604 after studying in Kilkenny College. He joined the Franciscan order and was ordained in 1613. That was the start of a long and illustrious career: professor in Salamanca, theologian in Rome, founder of the Irish College of St Isidore in Rome (1625), rector of the college, founder of the Ludovisian College for Irish secular priests, Procurator of the Franciscans at Rome, 1630-34, and Vice-Commissary of the order from 1645-48.
Continue reading ““Old Luke Wadding…said Welcome””