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The Portuguese Popularizer of Science Teodoro De Almeida: Agendas, Publics, and Bilingualism

The life of the Portuguese Oratoriali priest Teodoro de Almeida (1722-1 804) spanned most of the eighteenth century. His works marked the Portuguese Enlightenment. He was persecuted by the Marquis of Pombal, Minister for King Jose I, and had to endure a period of exile abroad, from 1768 to 1778, first in Spain and then in France. Returning to Portugal, he was co-founder, in 1779, with the Duke of Lafoes, and Abbot Correia da Serra, amongst others, of the Royal Academy of Sciences of Lisbon. He was an advocate and a popularizer of the Moderns - by opposition to the Aristotelian-Scholastic natural philosophy - and the ten-volume Recreasao filolofica, ou Dialogo sobre afilozofia natural, para instruccâo depessoas curiozas, que nao frequentarao as aulas (Philosophical recreation, or Dialogue on natural philosophy, for the instruction of curious people who could not attend classes), giving an account of natural phenomena and the advancements of experimental philosophy, was his masterpiece on the subject. Almeida was, geographically, a peripheral natural philosopher, whose ideas on natural philosophy were moulded by three features: the articulation of experimental philosophy with Enlightenment ideas about the use of reason and experiment; a theological understanding of nature merged with the idea of harmony between natural philosophy and religious orthodoxy; and a methodological eclecticism opposing arguments of authority.In this paper I will analyse the different agendas that can be found in Almeida's Philosophical recreation. I will also examine the different types of audience involved in Almeida's project - lay versus expert and real versus virtual - and show in what ways these dichotomies are effective in describing Almeida's audience. I will also argue for the bilingual nature of Almeida's work, in the sense used by Mario Biagioli in regard to Galileo. This will be done in the context of a discussion of the manifold nature of the popularization of knowledge taken to be an instance of the process of appropriation of modern natural philosophy in eighteenth-century Portugal.PATHS OF MODERNIZATION IN EIGHTEENTH-CENTURY PORTUGALDuring the eighteenth century, the proliferation of Academies for the discussion of historical, literary or scientific questions, the publication of books and periodicals of philosophical character, the creation of public lectures on experimental philosophy and the increasing number of booksellers all constituted marks of modernization. Opposed to Aristotelianism and Scholasticism, modernization was characterized by what Immanuel Kant called "the public use of reason":This enlightenment requires nothing but freedom - and the most innocent of all that may be called "freedom"; freedom to make public use of one's reason in all matters.... By public use of one's reason I mean that use which aman, as scholar, makes of it before the reading public. I call "private use" that use which a man makes of his reason in a civic post that has been entrusted to him.1Traceable throughout eighteenth-century Portugal, the emergence of the public use of reason encompassed the engagement of three groups of contributors: the Ericeira Circle, the so called "Europeanized intellectuals", and the Oratorians.2 These groups are used here as structuring units involved in the appropriation of natural philosophy. But one should have in mind that they are not distinct groups. For instance, some Oratorians were "Europeanized intellectuals" and belonged to the Ericeira Circle. On the other hand, individual contributions cannot be always subsumed under collective trends.During the first half of the eighteenth century new practices of cultural, social and economic nature were furthered amongst a circle of friends and proteges of the D. Francisco Xavier de Menezes, fourth Count of Ericeira. The Count of Ericiera was a member of the Roman Academy of Arcadia and a fellow of the Royal Society of London. He corresponded with learned Europeans such as Nicolas Boileau (whose Art poetique he translated into Portugese), Francesco Bianchini, Ludovico Muratori, and Pierre Bayle. …