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John Austin, Legal Positivism, and the Debate over the Sources of Law January 14, 2013

Posted by Christopher Donohue in History of the Human Sciences, Philosophy of Law.
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One of the most important developments in the understanding of law, what law is and why it is that law has authority in society, was the move away from natural law jurisprudence, articulated by Cicero, Montesquieu, and by Hugo Grotius in the nineteenth century. Natural law jurisprudence was the idea that law derived its authority due to the perfection and purpose of nature and divinity. Since true law had its origins and its sanction from nature and divinity, outside of society, it stood against whim, convention, custom, and caprice. Laws which were against natural law, against reason or justice, were not laws at all.

Early in the nineteenth century, legal positivism, espousing a narrow definition of “positive law,” or those laws enacted by the State or sovereign in the form of commands, attempted a similar style of reasoning to that of earlier natural law jurisprudence insofar as, like natural law theory, it was both rationalistic and deductive. Legal positivism in John Austin’s prose, considered law to be law (as opposed to morality and custom) if it was a command from a sovereign authority that was coercive. This meant that going against the command of the sovereign brought threat of an “evil.” Law was sovereign, moreover, if it emanated from an authority which was subject to no other, such as a king or parliament, who was habitually obeyed.



Schaffer and Golinski on Enlightenment and Genius November 4, 2009

Posted by Will Thomas in Schaffer Oeuvre.
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This post looks at two articles by Simon Schaffer:

“States of Mind: Enlightenment and Natural Philosophy,” in The Languages of Psyche: Mind and Body in Enlightenment Thought, ed. G. S. Rousseau, 1990, pp. 233-290.

“Genius in Romantic Natural Philosophy,” in Romanticism and the Sciences, ed. Andrew Cunningham and Nicholas Jardine, 1990, pp. 82-98.

It makes comparison with some related points in Jan Golinski’s book Science as Public Culture: Chemistry and Enlightenment in Britain, 1760-1820, 1992.  Unlike the last post integrating Schaffer’s and Golinski’s analysis of eudiometry, this one distinguishes the (complementary) positions of the two authors.

Jeremy Bentham's "Panopticon" prison

Since his earliest pieces (especially his 1983 piece on natural philosophy and spectacle), Schaffer had been exploring the tensions between natural philosophical inquiry and the forces leading to professionalized specialties.  In pieces circa 1990, Schaffer further explored the relationship between enlightenment political ideals—which stressed rational assent as a path away from enthusiasm and despotism toward a proper polity—and natural philosophy and the political pressures it created and to which it was subjected.

In “States of Mind”, in a move not unlike his and Steven Shapin’s analysis of Hobbes’ critique of experimental philosophy, Schaffer stresses objections, particularly that of Edmund Burke (1729-1797) that the politics of rational assent proffered by people like Joseph Priestley (1733-1804) simply cloaked alternative religion-like claims to political authority.

The transformation of politically important elements of cosmology—rather than the elimination of their significance—is once again central to Schaffer’s argument (see also the transformation of comets from omens to source of physical disaster).  Here Priestley’s objection to the pneumatic philosophy of souls and spirits (as in Disquisitions on Matter and Spirit, 1777) brushes away the idea of mind as guided by spirit to allow the mind to be seen as a material organ with its own relationship (more…)