Franz Borkenau, Der Übergang vom feudalen zum bürgerlichen Weltbild (1934)Ⅰ [English article]

I asked ChatGPT the following question. Below is the Q&A between me and ChatGPT.

Qestions
Please explain the book below using the steps in the lower section.

1. Outline:
   Please summarize the main structure and argument of Franz Borkenau’s Der Übergang vom feudalen zum bürgerlichen Weltbild (1934).

2. Evaluation since publication:
   What have been the major positive and critical evaluations of this work,
   (a) from the perspective of the history of scientific thought,
   (b) from the history of early modern philosophy, and
   (c) from historical sociology?

3. Intellectual influence on the latter 20th century:
   How did this work influence later scholarship and thought in
   (a) the Anglo-American world and
   (b) Continental Europe?

4. Academic legacy for the 21st century:
   What aspects of Borkenau’s work should be preserved or reinterpreted as a scholarly legacy today?

 

ChatGPT’s Answer
Understood. I'll organize the key points concisely while providing references where necessary.

1. Outline

Franz Borkenau’s Der Übergang vom feudalen zum bürgerlichen Weltbild (“The Transition from the Feudal to the Bourgeois World Picture”), first published in 1934 as part of the Frankfurt Institute for Social Research series, examines the transformation of European thought during the early modern “manufacture period.”
He argues that the shift from a feudal metaphysical worldview to a bourgeois mechanical worldview was inseparable from changes in production, social organization, and moral order.

The book’s main structure follows this trajectory:

• Part I: “Science in the Age of Manufacture” and “The Concept of Natural Law” (covering Thomas Aquinas, nominalism, Cusanus, Ficino, Copernicus, Bacon, etc.)

• Part II: “Natural Law and the Social Contract” (Machiavelli, Luther, Bodin, Althusius, Grotius)

• Part III: “New Morality and Theology” (Calvinist ethics, Jesuit moral theology, Jansenism)

• Part IV: Philosophical syntheses — Descartes, Gassendi, Hobbes, and Pascal.

Core Thesis:
The mechanistic conception of nature and the bourgeois moral–legal order emerged in parallel with the development of capitalist modes of production and commercial rationality.
Thus, intellectual history must be understood as a function of broader material and institutional transformations.

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2. Evaluations Since Publication

(a) From the History of Scientific Thought

Positive Reception:
Borkenau is credited as one of the first to propose a sociological foundation for the Scientific Revolution, anticipating later “Hessen–Grossmann theses.”
He treated scientific rationality as a product of social–economic change rather than as autonomous intellectual evolution.

Critiques:
Henryk Grossmann (1935) praised the ambition but criticized the book for (1) dating the decisive transition too late—he saw the Renaissance, not the 17th century, as pivotal—and (2) offering general sociological assertions rather than detailed analyses of scientific practice.
Later historians, while recognizing its originality, often described the work as methodologically uneven but conceptually pioneering.

(b) From the History of Early Modern Philosophy

Positive Reception:
Borkenau’s analyses of Descartes and Pascal pioneered the “social biography of ideas”—interpreting philosophical systems as expressions of their social milieus.
His approach anticipated Lucien Goldmann’s later concept of a collective vision du monde.

Critiques:
Many historians of philosophy faulted Borkenau for reductionism, arguing that he underestimated the internal logical and mathematical innovations of thinkers such as Descartes.
Grossmann also pointed out that Borkenau underplayed the technical culture of the Renaissance (Leonardo, engineers, artisans) that mediated between economy and science.

(c) From Historical Sociology

Positive Reception:
The book was seen as an early model of macro-sociological synthesis, linking shifts in class structure, religious ethics, and intellectual life.
Its publication under the Frankfurt School banner—and Adorno’s internal review approving it “with reservations”—illustrates its contemporary significance.

Critiques:
Marxist and Weberian sociologists later argued that Borkenau’s causal chain (economic base → intellectual superstructure) was too linear.
Grossmann’s Krise der kapitalistischen Produktion (1935) explicitly challenged Borkenau’s reading of Calvinist ethics and his reliance on Weberian categories.

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3. Influence on the Late 20th Century

(a) Anglo-American Reception

In the postwar decades, Borkenau was rediscovered through the history of the Frankfurt School (Martin Jay, 1973).
His work is now recognized as a precursor to the sociology of scientific knowledge (SSK).

• Shapin & Schaffer’s Leviathan and the Air-Pump (1985) echoed Borkenau’s central insight: that scientific reasoning (Boyle’s experimentalism) was intertwined with new social forms of trust and civility characteristic of a bourgeois public.

• Lucien Goldmann, whose Hidden God (1955) analyzes Pascal as the tragic consciousness of bourgeois rationality, can be viewed as directly developing Borkenau’s themes.

(b) Continental Europe

The German revival editions (WBG Darmstadt 1971, Junius 1976) brought renewed attention to Borkenau.
Continental scholars in the sociology of knowledge and philosophy of technology (e.g., Arpad Szakolczai) have referred to the book as a “hidden classic”—one of the earliest attempts to treat modern science as a socio-ethical formation.

Its relevance extended into the reassessment of early modern natural law, influencing studies that connect Grotius and Hobbes to the rise of contractual and mechanistic thought within a changing moral economy.

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4. Legacy for the 21st Century

(1) A Founding Text for the Social History of Science

Borkenau’s attempt to link science, economy, and ethics remains foundational for laboratory studies, knowledge infrastructures, and the sociology of expertise.
His “science as production” model anticipates the 21st-century understanding of research as material labor embedded in institutional economies.

(2) Rehabilitation of Natural Law as Institutional Grammar

His reading of natural law and the social contract as expressions of economic and ethical order prefigures today’s political epistemology, which connects governance, credit, and moral accountability.

(3) Sociology of Philosophical Difference

The comparative analysis of Descartes, Hobbes, and Pascal can inspire renewed interest in the institutional and communicative conditions of early modern philosophy—precursors of modern disciplinary knowledge.

(4) Updating the “Total History” Model

If reformulated through the insights of later theorists (Grossmann, Latour, Shapin), Borkenau’s grand synthesis can evolve into a hybrid, multi-causal model—linking production, technology, religion, and knowledge.
This would integrate his Marxian macro-structure with today’s micro-historical and network approaches.

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Supplementary Notes

• Original edition: Franz Borkenau, Der Übergang vom feudalen zum bürgerlichen Weltbild, Félix Alcan, Paris, 1934.

• Japanese translation: Hōkenteki sekaizō kara shiminteki sekaizō e, trans. Hiroshi Mizuta et al., Misuzu Shobō, 1965.

• Historical context: Approved (with reservations) by Theodor W. Adorno in his referee report for the Institut für Sozialforschung.

• Influence: Indirectly foundational for later theories of the “Scientific Revolution as social transformation,” preceding Kuhn and shaping post-Weberian discourse on knowledge and power.

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Summary Judgment:
Borkenau’s Transition from the Feudal to the Bourgeois World Picture is one of the earliest integrative attempts to read the birth of modern science through the lens of social transformation.
It stands conceptually between Weber’s sociology of rationalization and Latour’s network epistemology, and continues to inform contemporary efforts to understand the mutual construction of knowledge, society, and modernity.