Julien Offroy de La Mettrie, (born Dec. 25, , Saint-Malo, Fr.—died Nov. 11, , Berlin), French physician and philosopher whose. Julien Offray de La Mettrie, the French physician and philosopher, was born in Saint-Malo, Brittany. After attending the Collège d’Harcourt, he studied medicine . La Mettrie, Julien Offray De(b. Saint-Malo, France, 19 December ; d.

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Nevertheless, his was the first naturalistic rationale for, and technical application of, a consistently physiological method in psychology. Keep Exploring Britannica United Nations.

La Mettrie | Lapham’s Quarterly

This was the idea which brought him the enmity of virtually all thinkers of mehtrie French Enlightenmentand a damnatio memoriae [7] which was lifted only a century later by Friedrich Albert Lange in his Geschichte des Materialismus. Retrieved from ” https: The inference is that it would be equally ridiculous to claim that the operations of the human machine presuppose the agency of a “soul.

In La Mettrie fled to Leiden. Discover some of the most interesting and trending topics of There was a problem with your submission. La Mettrie’s celebration of sensual pleasure was said to have resulted in his early death.

Julien Offray de La Mettrie – Wikiquote

The book was burned and the feeling against him was so strong that he was compelled to leave the Netherlands in In describing man as a machine, what La Mettrie really meant was, first, that man was essentially a material being structured to behave automatically; and second, that this self-sufficing organic structure, together with the psychic activities it determined—consciousness, emotion, will, memory, intelligence, moral sense—ought to be explored and clarified with the aid of the same quantitative, mechanical principles that everyone had already recognized as operative in the realm of physics.

His philosophical texts alone were published numerous times in collected form, but not since the eighteenth century.

It was there that he published in L’homme machinehis best known and most influential book, whose atheistic and materialistic contents aroused even the liberal-minded Dutch to angry protest. L’Homme plante appeared in Discours sur le bonheur. Materialism julein Society in the Mid-Eighteenth Century: Die Satiren des Herrn Maschine.

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Julien La Mettrie

Utilizing, on the other hand, the technical data offered by the medical sciences of his time, he affirmed that the sensitive and intellectual activities of what is conventionally called the soul depend essentially on the structure and functions of the central nervous systemin general, and of the brain, in particular.

He compared the differences between man and animal to those of high metttrie pendulum clocks and watches stating: Paradox of hedonism Hedonic treadmill. This article abides by terms of the Creative Commons CC-by-sa 3.

Modern materialism Epicureanism In Epicureanism: Retrieved December 31, from Encyclopedia. He was at the home of a friend in Berlin, asked there as a physician.

A violent fever with fierce delirium came on. Previous Juliana of the Netherlands. Some of the evidence La Mettrie presented was disregarded due to the nature of it. He expected that medical science—in particular what is now called psychiatry—would someday be able, by modifying for the better the all-controlling state of the organism, to effect the ethical improvement of those juliien required it, thereby contributing to the well-being of society.

He completed his training after another year at Leiden under the renowned Hermann Boerhaave, whose influence on him was decisive. Frederick II composed the eulogy that was emttrie before the Berlin Academy.

Author:Julien Offray de La Mettrie

During the hallucinations brought on by an attack of fever at Frieburg, La Mettrie made observations on himself with reference to the action of quickened circulation upon thought, which led him to the conclusion that psychical phenomena were the result of the effects of organic changes in the brain and nervous system. The University of Wisconsin Press.

Thank You for Your Contribution! This paper reviews these two ground-breaking tracts noting that, although they are both materialistic, and hence worthy of the odium theologicum into which they fell, they are not materialistic in the Cartesian sense.

In epistemology, La Mettrie’s characteristic approach was to offer picturable analogies between mind and brain, suggesting however crudely the model of a “thinking machine” into which sense perceptions feed ideas in the form of coded symbols that are, in turn, stored, classed, compared, and combined by the cerebral apparatus in order to engender all the known varieties of thought. In presenting his empirico-physiological theory of mind under Scholastic auspices, La Mettrie intended, no doubt, to lend it some measure of metaphysical support, but probably more important was his wish to disarm the censorship by insisting — as he did throughout — on his theory’s conformity with the prevailing orthodox tradition in Western philosophy.

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His nonreductive form of materialism may be regarded as an early version of a theory that is widely advocated at the present time by, among others, Ernest Nagel and various American naturalists; and his view that human beings can be fruitfully considered as a certain type of machine has obvious similarities to the principles underlying the science of cybernetics.

La Mettrie’s celebration of sensual pleasure was said to have resulted in his early death. His strategy did not succeed very well, however, for the Aristotelianism on which he grafted his opinions served only to render them obscure and confused, yet apparently not quite obscure enough to prevent the authorities from recognizing and suppressing his “heretical” defense of materialism.

History and Systems of Psychology 6 ed. On La Mettrie’s activities as a satirist. He attended the duke at the Battle of Dettingen, at the siege of Freiburg, and at the battle of Fotenoy, where the duke was killed by a cannon shot. Julien Offroy de La Mettrie. Written in to introduce a msttrie of his offrah works, La Mettrie explicitly identified his work in medicine and philosophy with the reformist agenda of the nascent intellectual movement we now call the Enlightenment.