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Horizontal explanation in the enlightenment

机译：启蒙中的横向解释

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This volume, the second of a projected six, continues Gaukroger's account begun in The Emergence of a Scientific Culture (Gaukroger, 2006). The theme has now shifted from that of the appearance of a 'scientific culture' to the further question of how that culture began to set the cognitive standard for all other forms of knowledge. The assumption that it did eventually do so, and that the achievement characterizes 'modernity', drives the entire project; it received some explicit discussion at the beginning of the first volume, and is taken for granted in the second. The earlier volume characterized the emergence of this scientific culture as the result, chiefly in the seventeenth century, of natural philosophy's taking over a central role from what had been the medieval queen of the sciences, theology. This was part of natural philosophy's rise to cognitive hegemony following its high-medieval establishment as a science having relevance to theology, but this second volume goes on to track the greater complications of its apparently abortive claims to supremacy in the period from Newton's Principia to the mid-eighteenth century. As its title indicates, the confidence of, especially, Cartesian mechanism had begun to face difficulties: Newton's recourse to active principles and the more general problems encountered by attempts to reduce phenomena to micro-mechanical processes at the level of matter theory played roles in the resultant 'collapse' of mechanism. The appearance of'experimental philosophy' and a later rise to prominence of 'sensibility' as a cognitive criterion contributed to this slow demise, which was matched by an increasing separation of various special sciences from a previously coherent natural philosophy. The success of science as a general cognitive standard awaited Kant.
机译：这本书是预期的六册中的第二册，继续了Gaukroger在《科学文化的兴起》（Gaukroger，2006年）中的论述。现在的主题已经从“科学文化”的出现转移到另一个问题，即该文化如何开始为所有其他形式的知识设定认知标准。假设它最终这样做了，并且成就体现了“现代性”，这驱动了整个项目。它在第一卷开始时进行了一些明确的讨论，并在第二卷中被认为是理所当然的。较早的著作描述了这种科学文化的出现，主要是在17世纪，自然哲学从中世纪的科学，神学女王那里占据了中心地位。这是自然哲学在具有中世纪意义的与神学相关的科学建立之后，逐渐发展为认知霸权的一部分，但是第二卷继续探讨了从牛顿原理到人类学这一时期其至高无上的主张的更大复杂性。十八世纪中叶。如其标题所示，特别是笛卡尔机制的信心已开始面临困难：牛顿对主动原理的求助以及在物质理论层面将现象简化为微机械过程的尝试所遇到的更普遍的问题，在这一过程中发挥了作用。机制的“崩溃”。 “实验哲学”的出现以及后来“敏感性”作为一种认知标准的兴起导致了这种缓慢的消亡，与此同时，各种特殊科学与之前连贯的自然哲学的分离也越来越多。康德期待科学作为一种普遍的认知标准的成功。

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