---
title: "Science in the Enlightenment"
chunk: 4/7
source: "https://en.wikipedia.org/wiki/Science_in_the_Enlightenment"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T03:40:33.858689+00:00"
instance: "kb-cron"
---

As an Encyclopédie, it is to set forth as well as possible the order and connection of the parts of human knowledge. As a Reasoned Dictionary of the Sciences, Arts, and Trades, it is to contain the general principles that form the basis of each science and each art, liberal or mechanical, and the most essential facts that make up the body and substance of each.
The massive work was arranged according to a "tree of knowledge". The tree reflected the marked division between the arts and sciences, which was largely a result of the rise of empiricism. Both areas of knowledge were united by  philosophy, or the trunk of the tree of knowledge. The Enlightenment's desacrilization of religion was pronounced in the tree's design, particularly where theology accounted for a peripheral branch, with black magic as a close neighbour. As the Encyclopédie gained popularity, it was published in quarto and octavo editions after 1777. The quarto and octavo editions were much less expensive than previous editions, making the Encyclopédie more accessible to the non-elite. Robert Darnton estimates that there were approximately 25 000 copies of the Encyclopédie in circulation throughout France and Europe before the French Revolution. The extensive, yet affordable encyclopedia came to represent the transmission of Enlightenment and scientific education to an expanding audience.

== Popularization of science ==
One of the most important developments that the Enlightenment era brought to the discipline of science was its popularization. An increasingly literate population seeking knowledge and education in both the arts and the sciences drove the expansion of print culture and the dissemination of scientific learning. The new literate population was due to a high rise in the availability of food. This enabled many people to rise out of poverty, and instead of paying more for food, they had money for education. Popularization was generally part of an overarching Enlightenment ideal that endeavoured "to make information available to the greatest number of people." As public interest in natural philosophy grew during the 18th century, public lecture courses and the publication of popular texts opened up new roads to money and fame  for amateurs and scientists who remained on the periphery of universities and academies.

=== British coffeehouses ===

An early example of science emanating from the official institutions into the public realm was the British coffeehouse. With the establishment of coffeehouses, a new public forum for political, philosophical and scientific discourse was created. In the mid-16th century, coffeehouses popped up around Oxford, where the academic community began to capitalize on the unregulated conversation that the coffeehouse allowed. The new social space began to be used by some scholars as a place to discuss science and experiments outside of the laboratory of the official institution. Coffeehouse patrons were only required to purchase a dish of coffee to participate, leaving the opportunity for many, regardless of financial means, to benefit from the conversation. Education was a central theme and some patrons began offering lessons and lectures to others. The chemist Peter Staehl provided chemistry lessons at Tilliard's coffeehouse in the early 1660s. As coffeehouses developed in London, customers heard lectures on scientific subjects, such as astronomy and mathematics, for an exceedingly low price.  Notable Coffeehouse enthusiasts included John Aubrey, Robert Hooke, James Brydges, and Samuel Pepys.

=== Public lectures ===
Public lecture courses offered some scientists who were unaffiliated with official organizations a forum to transmit scientific knowledge, at times even their own ideas, and the opportunity to carve out a reputation and, in some instances, a living. The public, on the other hand, gained both knowledge and entertainment from demonstration lectures. Between 1735 and 1793, there were over seventy individuals offering courses and demonstrations for public viewers in experimental physics. Class sizes ranged from one hundred to four or five hundred attendees. Courses varied in duration from one to four weeks, to a few months, or even the entire academic year. Courses were offered at virtually any time of day; the latest occurred at 8:00 or 9:00 at night. One of the most popular start times was 6:00 pm, allowing the working population to participate and signifying the attendance of the nonelite. Barred from the universities and other institutions, women were often in attendance at demonstration lectures and constituted a significant number of auditors.
The importance of the lectures was not in teaching complex mathematics or physics, but rather in demonstrating to the wider public the principles of physics and encouraging discussion and debate. Generally, individuals presenting the lectures did not adhere to any particular brand of physics, but rather demonstrated a combination of different theories. New advancements in the study of electricity offered viewers demonstrations that drew far more inspiration among the laity than scientific papers could hold. An example of a popular demonstration used by Jean-Antoine Nollet and other lecturers was the 'electrified boy'. In the demonstration, a young boy would be suspended from the ceiling, horizontal to the floor, with silk chords. An electrical machine would then be used to electrify the boy. Essentially becoming a magnet, he would then attract a collection of items scattered about him by the lecturer. Sometimes a young girl would be called from the auditors to touch or kiss the boy on the cheek, causing sparks to shoot between the two children in what was dubbed the 'electric kiss'. Such marvels would certainly have entertained the audience, but the demonstration of physical principles also served an educational purpose. One 18th-century lecturer insisted on the utility of his demonstrations, stating that they were "useful for the good of society."