Myth, Magic, Mysticism and Modernity

Derek Wilson. Superstition and Science, 1450-1750: Mystics, Sceptics, Truth-Seekers and Charlatans. Robinson (25 May 2017)

Between the Renaissance and the Enlightenment, Europe changed out of all recognition and particularly transformative were the ardent quest for knowledge and the astounding discoveries and inventions which resulted from it. The movement of blood round the body; the movement of the earth round the sun; the velocity of falling objects (and, indeed, why objects fall) - these and numerous other mysteries had been solved by scholars in earnest pursuit of scientia. By the mid-seventeenth century 'science mania' had set in; the quest for knowledge had become a pursuit of cultured gentlemen. 

In 1663 The Royal Society of London for Improving Natural Knowledge received its charter. Three years later the French Academy of Sciences was founded. Most other European capitals were not slow to follow suit. In 1725 we encounter the first use of the word 'science' meaning 'a branch of study concerned either with a connected body of demonstrated truths or with observed facts systematically classified'. Yet, it was only nine years since the last witch had been executed in Britain - a reminder that, although the relationship of people to their environment was changing profoundly, deep-rooted fears and attitudes remained strong.

Jason A. Josephson-Storm. The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences. University of Chicago Press (23 May 2017)

A great many theorists have argued that the defining feature of modernity is that people no longer believe in spirits, myths, or magic. Jason A. Josephson-Storm argues that as broad cultural history goes, this narrative is wrong, as attempts to suppress magic have failed more often than they have succeeded. Even the human sciences have been more enchanted than is commonly supposed. But that raises the question: How did a magical, spiritualist, mesmerized Europe ever convince itself that it was disenchanted? Josephson-Storm traces the history of the myth of disenchantment in the births of philosophy, anthropology, sociology, folklore, psychoanalysis, and religious studies. 

Ironically, the myth of mythless modernity formed at the very time that Britain, France, and Germany were in the midst of occult and spiritualist revivals. Indeed, Josephson-Storm argues, these disciplines founding figures were not only aware of, but profoundly enmeshed in, the occult milieu; and it was specifically in response to this burgeoning culture of spirits and magic that they produced notions of a disenchanted world. By providing a novel history of the human sciences and their connection to esotericism, The Myth of Disenchantment dispatches with most widely held accounts of modernity and its break from the pre-modern past."