This paper investigates the question of, and the degree to which, Newton’s theory of space constitutes a third-way between the traditional substantivalist and relationist ontologies, i.e., that Newton judged that space is neither a type of substance/entity nor purely a relation among such substances. A non-substantivalist reading of Newton has been famously defended by Howard Stein, among others; but, as will be demonstrated, these claims are problematic on various grounds, especially as regards Newton’s alleged rejection of the traditional substance/accident dichotomy (...) concerning space. Nevertheless, our analysis of the metaphysical foundations of Newton’s spatial theory will strive to uncover its unique and innovative characteristics, most notably, the distinctive role that Newton’s “immaterialist” spatial ontology plays in his dynamics. (shrink)

This essay explores the role of God’s omnipresence in Newton’s natural philosophy, with special emphasis placed on how God is related to space. Unlike Descartes’ conception, which denies the spatiality of God, or Gassendi and Charleton’s view, which regards God as completely whole in every part of space, it is argued that Newton accepts spatial extension as a basic aspect of God’s omnipresence. The historical background to Newton’s spatial ontology assumes a large part of our investigation, but with attention also (...) focused on the details of Newton’s unique approach to these traditional Scholastic conceptions. (shrink)

This paper investigates Newton’s ontology of space in order to determine its commitment, if any, to both Cambridge neo-Platonism, which posits an incorporeal basis for space, and substantivalism, which regards space as a form of substance or entity. A non-substantivalist interpretation of Newton’s theory has been famously championed by Howard Stein and Robert DiSalle, among others, while both Stein and the early work of J. E. McGuire have downplayed the influence of Cambridge neo-Platonism on various aspects of Newton’s own spatial (...) hypotheses. Both of these assertions will be shown to be problematic on various grounds, with special emphasis placed on Stein’s influential case for a non-substantivalist reading. Our analysis will strive, nonetheless, to reveal the unique or forward-looking aspects of Newton’s approach, most notably, his critical assessment of substance ontologies, that help to distinguish his theory of space from his neo-Platonic contemporaries and predecessors. (shrink)

I argue that Isaac Newton's De Gravitatione should not be considered an authoritative expression of his thought about the metaphysics of space and its relation to physical inquiry. I establish the following narrative: In De Gravitatione (circa 1668–84), Newton claimed he had direct experimental evidence for the work's central thesis: that space had "its own manner of existing" as an affection or emanative effect. In the 1710s, however, through the prodding of Roger Cotes and G. W. Leibniz, he came to (...) see that this evidence relied on assumptions that his own Principia rendered unjustifiable. Consequently, he (i) revised the conclusions he explicitly drew from the experimental evidence, (ii) rejected the idea that his spatial metaphysics was grounded in experimental evidence, and (iii) reassessed the epistemic status of key concepts in his metaphysics and natural philosophy. The narrative I explore shows not only that De Gravitatione did not constitute the metaphysical backdrop of the Principia as Newton ultimately understood it, but that it was the Principia itself that ultimately lead to the demise of key elements of De Gravitatione. I explore the implications of this narrative for Andrew Janiak's and Howards Stein's interpretations of Newton's metaphysics. (shrink)

This article investigates the problem of the identity of the parts of space in Newton’s natural philosophy, as well as the holistic or structuralist nature of Newton’s ontology of space. Additionally, this article relates the lessons reached in this historical and philosophical investigation to analogous debates in contemporary space-time ontology. While previous contributions, by Nerlich, Huggett, and others, have proven to be informative in evaluating Newton’s claims, it will be argued that the underlying goals of Newton’s views have largely eluded (...) prior analysis and that Newton’s approach is similar, and lends support, to several current structuralist trends in the conception of space-time ontology. (shrink)

Newton's arguments for the immobility of the parts of absolute space have been claimed to licence several proposals concerning his metaphysics. This paper clarifies Newton, first distinguishing two distinct arguments. Then, it demonstrates, contrary to Nerlich ([2005]), that Newton does not appeal to the identity of indiscernibles, but rather to a view about de re representation. Additionally, DiSalle ([1994]) claims that one argument shows Newton to be an anti-substantivalist. I agree that its premises imply a denial of a kind of (...) substantivalism, but I show that they are inconsistent with Newton's core doctrine that not all motion is the relative motions of bodies, and so conclude that they are not part of his considered views on space. The Arguments The Identity Argument 2.1 Identity of indiscernibles for individuals 2.2 Identity of indiscernibles for worlds and states 2.3 Representation de re Kinematic Relationism Conclusion CiteULike Connotea Del.icio.us What's this? (shrink)

The philosophy of Samuel Clarke is of central importance for an adequate understanding of Hume’s Treatise.2 Despite this, most Hume scholars have either entirely overlooked Clarke’s work, or referred to it in a casual manner that fails to do justice to the significance of the Clarke-Hume relationship. This tendency is particularly apparent in accounts of Hume’s views on space in Treatise I.ii. In this paper, I argue that one of Hume’s principal objectives in his discussion of space is to discredit (...) Clarke’s Newtonian doctrine of absolute space and, more deeply, the ‘argument a priori’ that Clarke constructs around it. On the basis of this interpretation, I argue that Hume’s ‘system’ of space constitutes an important part of his more fundamental ‘atheistic’ or anti- Christian objectives in the Treatise.3. (shrink)

Desde hace algunas décadas es un lugar común en la Industria Newton mencionar una y otra vez la creencia de Isaac Newton en una sabiduría perdida. Sin embargo, el trabajo de crítica e interpretación al respecto se ha limitado a enunciar esta creencia sin ensayar una interpretación. Quienes más han trabajado el problema se han limitado a mostrar cómo esta creencia era plausible en el contexto intelectual de la época señalando a predecesores y seguidores de Newton que compartían esta creencia. (...) En contraste con lo anterior, este artículo indaga cómo, desde puntos de vista epistemológicos y filosóficos, la sabiduría de los antiguos era para Newton una fuente legítima de información sobre el mundo y sus designios, proponiendo una distinción entre tiempo y temporalidad como niveles complementarios pero diferentes de indagación sobre lo creado. (shrink)

Isaac Newton, in popular imagination the Ur-scientist, was an outstanding humanist scholar. His researches on, among others, ancient philosophy, are thorough and appear to be connected to and fit within his larger philosophical and theological agenda. It is therefore relevant to take a closer look at Newton’s intellectual choices, at how and why precisely he would occupy himself with specific text-sources, and how this interest fits into the larger picture of his scientific and intellectual endeavours. In what follows, we shall (...) follow Newton into his study and look over his shoulder while reading compendia and original source-texts in his personal library at Cambridge, meticulously investigating and comparing fragments and commentaries, and carefully keeping track in private notes of how they support his own developing ideas. Indeed, Newton was convinced that precursors to his own insights and discoveries were present already in Antiquity, even before the Greeks, in ancient Egypt, and he puts a lot of time and effort into making the point, especially, and not incidentially, in the period between the first and the second edition of the Principia. A clear understanding of his reading of the classic sources therefore matters to our understanding of its content and gestation process. In what follows we will confine ourselves to the classical legacy, and investigate Newton’s intellectual intercourse with it. (shrink)

"Thinking about thinking", the topic of this section of our volume, leads us into an Escherian web of self-referential interconnections — which nevertheless make sense, at least if we do not shy away at once in the face of paradox, for fear of inconsistency. How do our critical faculties enter the picture? Adding a few conceptual dimensions to the merely linearly causal one may help us to shed light on the issue, and may help us also to understand some of (...) the basic strategies "Western" thought has developed throughout its historical pathway in its conscious dealings with the 'real'. Of course, in a few pages it is impossible to do justice to this complicated subject. But I'll try to give the reader an as clear as possible description of the, in my view, crucial issues, pointing out the ways they resonate into the many fields of interest represented in the intended readership, and leave it to the reader to dig deeper through the given references. (shrink)

Este artículo ofrece un significativo aspecto nuevo según el cual el pensamiento de Newton se arraiga en el hermetismo y en la tradición de la sabiduría antigua. Por primera vez hace uso de importantes manuscritos que avalan la participación de Newton en la sabiduría antigua. Newton consideró seriamente incluir este material en el Libro III de los Principia, es decir, el argumento de la gravitación universal.

El presente artículo propone la teología voluntarista como clave articuladora para comprender la obra científica y no científica de Isaac Newton. Con ella se posibilita una lectura integral de ésta de manera armónica, de forma tal que evita su aislamiento e inconexión, y respecta asimismo la especificidad de cada uno de los campos que Newton estudió, como la física, las matemáticas, la prisca sapientia, la alquimia y la teología. El voluntarismo teológico de Newton se ilustra en los conceptos espacio y (...) tiempo absolutos, y gravitación universal. (shrink)

This essay demonstrates the inadequacy of contemporary substantivalist and relationist interpretations of quantum gravity hypotheses via an historical investigation of the debate on the underlying ontology of space in the seventeenth century. Viewed in the proper context, there are crucial similarities between seventeenth century theories of space and contemporary work on the ontological foundations of spacetime theories, and these similarities challenge the utility of the substantival/relational dichotomy by revealing a host of underlying conceptual issues that do not naturally align with (...) that distinction. (shrink)