The FitzGerald–Lorentz contraction hypothesis has become well known in connection with Einstein's theory of relativity, and its role in the origin of that theory has been the subject of considerable study. But the origins of the contraction idea itself, and particularly of G. F. FitzGerald's first statement of it in 1889, have attracted much less attention and are surrounded by several misconceptions. The hypothesis has usually been depicted as a rather wild idea put forward without any real theoretical justification simply (...) to explain away the troublesome null result of Michelson and Morley's 1887 ether drift experiment. In the words of Gerald Holton, ‘it has traditionally been called the very paradigm of anad hochypothesis’. H. A. Lorentz, who hit upon the contraction idea independently in 1892, has been credited with giving it some justification in terms of his electron theory, but little or none of this credit has been extended to FitzGerald. His statement of the contraction hypothesis has usually been viewed, in the words of his friend R. T. Glazebrook, as nothing more than ‘the brilliant baseless guess of an Irish genius’. (shrink)

The ArgumentIt is not easy to point to the place of knowledge in our culture. More precisely, it is difficult to locate the production of our most valued forms of knowledge, including those of religion, literature and science. A pervasive topos in Western culture, from the Greeks onward, stipulates that the most authentic intellectual agents are the most solitary. The place of knowledge is nowhere in particular and anywhere at all. I sketch some uses of the theme of the solitary (...) philosopher across a broad sweep of history, giving particular attention to its deployment in and around the scientific culture of seventeenth-century England. I argue that the rhetoric of solitude is strongly implicated in individualistic views of society and empiricist portrayals of scientific knowledge. Solitude is a state that symbolically expresses direct engagement with the sources of knowledge – divine and transcendent or natural and empirical. At the same time, solitude publicly expresses disengagement from society, identified as a set of conventions and concerns which act to corrupt knowledge. Hence, the study of the social uses of solitude adds further support to the notion that problems of knowledge and problems of social order are solved together. (shrink)