Views
Boole's views were given in four published addresses: The Genius of Sir Isaac Newton; The Right Use of Leisure; The Claims of Science; and The Social Aspect of Intellectual Culture. The first of these was from 1835, when Charles Anderson-Pelham, 2nd Baron Yarborough gave a bust of Newton to the Mechanics' Institute in Lincoln. The second justified and celebrated in 1847 the outcome of the successful campaign for early closing in Lincoln, headed by Alexander Leslie-Melville, of Branston Hall. The Claims of Science was given in 1851 at Queen's College, Cork. The Social Aspect of Intellectual Culture was also given in Cork, in 1855 to the Cuvierian Society.
Boole read a wide variety of Christian theology. Combining his interests in mathematics and theology, he compared the Christian trinity of Father, Son, and Holy Ghost with the three dimensions of space, and was attracted to the Hebrew conception of God as an absolute unity. Boole considered converting to Judaism but in the end chose Unitarianism. Two influences on Boole were later claimed by his wife, Mary Everest Boole: a universal mysticism tempered by Jewish thought, and Indian logic. Mary Boole stated that an adolescent mystical experience provided for his life's work:
My husband told me that when he was a lad of seventeen a thought struck him suddenly, which became the foundation of all his future discoveries. It was a flash of psychological insight into the conditions under which a mind most readily accumulates knowledge For a few years he supposed himself to be convinced of the truth of "the Bible" as a whole, and even intended to take orders as a clergyman of the English Church. But by the help of a learned Jew in Lincoln he found out the true nature of the discovery which had dawned on him. This was that man's mind works by means of some mechanism which "functions normally towards Monism."
In Ch. 13 of Laws of Thought Boole used examples of propositions from Benedict Spinoza and Samuel Clarke. The work contains some remarks on the relationship of logic to religion, but they are slight and cryptic. Boole was apparently disconcerted at the book's reception just as a mathematical toolset:
George afterwards learned, to his great joy, that the same conception of the basis of Logic was held by Leibnitz, the contemporary of Newton. De Morgan, of course, understood the formula in its true sense; he was Boole's collaborator all along. Herbert Spencer, Jowett, and Leslie Ellis understood, I feel sure; and a few others, but nearly all the logicians and mathematicians ignored the statement that the book was meant to throw light on the nature of the human mind; and treated the formula entirely as a wonderful new method of reducing to logical order masses of evidence about external fact.
Mary Boole claimed profound influence (via her uncle George Everest) of Indian thought on Boole, as well as Augustus De Morgan and Charles Babbage:
Think what must have been the effect of the intense Hinduizing of three such men as Babbage, De Morgan, and George Boole on the mathematical atmosphere of 1830-1865. What share had it in generating the Vector Analysis and the mathematics by which investigations in physical science are now conducted?
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