Stephen Gaukroger, The Collapse of Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity, 1680-1760 (2010)

This is the second volume in Gaukroger's four-volume history of modern science. Gaukroger is extremely erudite, to the point that I often had trouble following. Nonetheless, pride and stubborness kept me going, though I only made it about three-fifths of the way through. The basic tension that Gaukroger follows is that between "matter theory" and micro-corpuscular "mechanism." At times, the two were connected, and each came in several variants. Basically, matter theory explains natural phenomena in terms of the nature (or natures) of matter itself; mechanism explains them in terms of interactions between inert matter. Gaukroger also draws an interesting contrast between a metaphysical tradition of this period launched by Leibniz and an "experimental natural philosophical" one justified by Locke (who looms much larger here than I would have guessed). Gaukroger often goes to the trouble of explaining what terms mean, but they come so fast and furious, and in such intricate connections, that I only occasionally felt I was "getting it." Overall, I was left thinking that my understanding of the scientific revolution is very superficial, indeed.

Malcolm X (with Alex Haley), The Autobiography of Malcolm X (1965)

This was thrilling for me to read, for both personal and intellectual reasons. My son, Sammy, is entering 9th grade next week at Bard High School Early College, Manhattan, the first of the BHSECs established and the sister school to my own BHSEC in Queens. At Bard Manhattan, they ask each class, including freshmen, to read a book over the summer, and the ninth-graders are reading The Autobiography. Stacy and I decided to read the book, so we could accompany Sammy and discuss it with him ahead of time. Talk about "concerted cultivation" among the Bildungsbuergertum! The book itself was gripping and fascinating. Previously I'd only read a couple of short excerpts. I knew the outlines of Malcolm X's conversion to Islam (or, really, the Nation of Islam) in prison and his subsequent conversion to true Islam, and to a less hostile and somewhat more cosmopolitan outlook, upon his hajj to Mecca in 1964, one year before his assassination by Nation of Islam gunmen. But I hadn't known the details and I hadn't known much about his life before the Nation of Islam, which itself had involved a primary metamorphosis into a hustler in Boston and Harlem. Intellectually, what was most interesting was to learn how different the Nation of Islam was from Islam proper. In addition to its Manichean view of originally Black (and good) Man and the "white devils" spawned by an evil mad scientist some 4,000 years ago, two radical deviations from Islam proper stood out: 1) the NoI elevated its leader Elijah Muhammad to the role of Messenger of God, replacing the original Muhammad, who appears to have played no role whatsoever in the NoI and 2) the NoI denied the existence of heaven and hell, describing these concepts as a ruse to anesthetize the downtrodden. The Nation of Islam seems to have been both a cult dedicated to Elijah Muhammad and also a creative, briefly somewhat successful, effort at nation building.