The first two sections of this paper investigate what Newton could have meant in a now famous passage from “De Graviatione” (hereafter “DeGrav”) that “space is as it were an emanative effect of God.” First it offers a careful examination of the four key passages within DeGrav that bear on this. The paper shows that the internal logic of Newton’s argument permits several interpretations. In doing so, the paper calls attention to a Spinozistic strain in Newton’s thought. Second it sketches (...) four interpretive options: (i) one approach is generic neo-Platonic; (ii) another approach is associated with the Cambridge Platonist, Henry More; a variant on this (ii*) emphasizes that Newton mixes Platonist and Epicurean themes; (iii) a necessitarian approach; (iv) an approach connected with Bacon’s efforts to reformulate a useful notion of form and laws of nature. Hitherto only the second and third options have received scholarly attention in scholarship on DeGrav. The paper offers new arguments to treat Newtonian emanation as a species of Baconian formal causation as articulated, especially, in the first few aphorisms of part two of Bacon’s New Organon. If we treat Newtonian emanation as a species of formal causation then the necessitarian reading can be combined with most of the Platonist elements that others have discerned in DeGrav, especially Newton’s commitment to doctrines of different degrees of reality as well as the manner in which the first existing being ‘transfers’ its qualities to space (as a kind of causa-sui). This can clarify the conceptual relationship between space and its formal cause in Newton as well as Newton’s commitment to the spatial extended-ness of all existing beings. While the first two sections of this paper engage with existing scholarly controversies, in the final section the paper argues that the recent focus on emanation has obscured the importance of Newton’s very interesting claims about existence and measurement in “DeGrav”. The paper argues that according to Newton God and other entities have the same kind of quantities of existence; Newton is concerned with how measurement clarifies the way of being of entities. Newton is not claiming that measurement reveals all aspects of an entity. But if we measure something then it exists as a magnitude in space and as a magnitude in time. This is why in DeGrav Newton’s conception of existence really helps to “lay truer foundations of the mechanical sciences.”. (shrink)

: This article is concerned with Newton's appropriation of Descartes' ontology of true and immutable natures in developing his theory of infinitely extended space. It contends that unless the part played by the Platonic distinction between "being a nature" and "having a nature" in Newton's thinking is properly appreciated the foundation of his doctrine of space in relation to God will not be fully understood. It also contends that Newton's Platonism is consistent with his empiricism once the mediating role is (...) made clear that the geometry of moving loci play in grounding his intuitions concerning infinite natures. (shrink)

I use recent work on Kant and diagrammatic reasoning to develop a reconsideration of central aspects of Kant’s philosophy of geometry and its relation to spatial intuition. In particular, I reconsider in this light the relations between geometrical concepts and their schemata, and the relationship between pure and empirical intuition. I argue that diagrammatic interpretations of Kant’s theory of geometrical intuition can, at best, capture only part of what Kant’s conception involves and that, for example, they cannot explain why Kant (...) takes geometrical constructions in the style of Euclid to provide us with an a priori framework for physical space. I attempt, along the way, to shed new light on the relationship between Kant’s theory of space and the debate between Newton and Leibniz to which he was reacting, and also on the role of geometry and spatial intuition in the transcendental deduction of the categories. (shrink)

I aim to clarify the argument for space that Newton presents in De Gravitatione (composed prior to 1687) by putting Newton's remarks into conversation with the account of geometrical knowledge found in Proclus's Commentary on the First Book of Euclid's Elements (ca. 450). What I highlight is that both Newton and Proclus adopt an epistemic progression (or “order of knowing”) according to which geometrical knowledge necessarily precedes our knowledge of metaphysical truths concerning the ontological state of affairs. As I argue, (...) Newton's commitment to this order of knowing clarifies the interplay of the imagination and understanding in geometrical inquiry and illuminates how geometrical knowledge of space can lead to knowledge that space depends on and is related to God. In general, appreciating the Proclean elements of Newton's argument brings added light to the significance of geometrical inquiry for his general natural philosophical program and grants us insight into the philosophical grounding for the notion of absolute space that is presented in the Principia mathematica (1687). (shrink)

My goal in this paper is to develop our understanding of the role the imagination plays in Kant’s Critical account of geometry, and I do so by attending to how the imagination factors into the method of reasoning Kant assigns the geometer in the First Critique. Such an approach is not unto itself novel. Recent commentators, such as Friedman (1992) and Young (1992), have taken a careful look at the constructions of the productive imagination in pure intuition and highlighted the (...) importance of the imagination’s activity for securing the universality of geometry knowledge. Specifically, as their respective examinations bring to light, it is only with due attention to the imagination that we can make sense of how a .. (shrink)

Presents Newton's unifying idea of gravitation and explains how he converted physics from a science of explanation into a general mathematical system.

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)

Although the “Transcendental Aesthetic” is the briefest part of the first Critique, it has garnered a lion's share of discussion. This fact reflects the important implications that Kant drew from his arguments there. He used the arguments concerning space and time to display examples of synthetic a priori cognition, to secure his division between intuitions and concepts, and to support transcendental idealism. Earlier, in the years around 1770, Kant's investigations into space and time had facilitated his turn toward “critical” philosophy. (...) Prior to that time, Kant's main interests in space and time pertained to physics and metaphysics. As he entered the critical period, he delved into the cognitive basis of our experience of space (and time), and drew his conclusions about their ideality. Kant's doctrines of space and time provoked extensive response in his own time and throughout the nineteenth century. These responses variously concerned the metaphysics, physics, epistemology, psychology, and geometry of space. Throughout the nineteenth century, philosophers, physiologists, and psychologists sought to extend or to refute Kant's theories of space. By the last decades of the nineteenth century, many had rightly concluded that the existence of non-Euclidean geometry as a candidate description of physical space refuted Kant's full doctrine of space - though some have hoped that his position might be saved by restricting it to “visual space.”. (shrink)