Jozef Priestli - Joseph Priestley

Jozef Priestli FRS
Priestli tomonidan Ellen Sharples (1794)[1]
Tug'ilgan	24 mart [O.S. 13 mart] 1733 yil Birstall, Yorkshir, Angliya
O'ldi	6 fevral 1804 yil(1804-02-06) (70 yosh) Northumberland, Pensilvaniya, BIZ.
Kasb	Kimyoviy tabiiy faylasuf dinshunos grammatik o'qituvchi
Ma'lum	Kashfiyot kislorod (O2) va boshqa to'qqizta gaz (shu jumladan uglerod oksidi (CO), azot oksidi (YO'Q), azot oksidi (N2O), ammiak (NH3), oltingugurt dioksidi (SO2) va azot peroksid (N2O4)) Kashfiyot uglerod aylanishi
Mukofotlar	Qirollik jamiyatining a'zosi (1766)[2] Copley medali (1772)[3]

Jozef Priestli FRS (/ˈpriːstlmen/;^[4] 1733 yil 24 mart - 1804 yil 6 fevral) ingliz edi kimyogar, tabiiy faylasuf, bo'lginchi dinshunos, grammatik, ko'p mavzuli o'qituvchi va liberal siyosiy nazariyotchi 150 dan ortiq asarlarni nashr etgan. U tarixiy ravishda kashfiyotga sazovor bo'lgan kislorod,^[5] uni gaz holatida ajratib olgan bo'lsa-da Karl Wilhelm Scheele va Antuan Lavuazye shuningdek, bu kashfiyotga qarshi qat'iy da'volari bor, Scheele uni 1772 yilda, Priestlidan ikki yil oldin kashf etgan.^[6]

Uning hayoti davomida Priestlining katta ilmiy obro'si uning ixtirosiga bog'liq edi gazlangan suv, uning yozuvlari elektr energiyasi va uning bir nechta "havo" (gazlar) ni kashf etgani, eng mashhuri Priestli "deplogistik havo" (kislorod) deb atagan. Biroq, Priestlining himoya qilishga qaror qilganligi phlogiston nazariyasi va nima bo'lishini rad etish kimyoviy inqilob oxir-oqibat uni ilmiy hamjamiyat ichida izolyatsiyada qoldirdi.

Priestli ilmi uning ilohiyoti bilan ajralmas edi va u doimiy ravishda birlashishga harakat qildi Ma'rifat ratsionalizm nasroniy bilan teizm.^[7] Metafizik matnlarida Priestli teizmni birlashtirishga urindi, materializm va determinizm, "jasur va original" deb nomlangan loyiha.^[8] U tabiat dunyosini to'g'ri tushunish insonni targ'ib qiladi deb ishongan taraqqiyot va oxir-oqibat nasroniylarni olib kelish ming yillik.^[8] Erkin va ochiq fikr almashishga qattiq ishongan Priestli targ'ibot qildi bag'rikenglik uchun teng huquqlar diniy dissidentlar, bu ham uni topishga yordam berishga olib keldi Unitarizm Angliyada. Priestli nashrlarining munozarali xususiyati va uni ochiqchasiga qo'llab-quvvatlashi bilan birlashtirilgan Frantsiya inqilobi, jamoat va hukumatning shubhasini uyg'otdi; oxir-oqibat u olomondan keyin 1791 yilda avval Londonga, so'ngra AQShga qochishga majbur bo'ldi yonib ketdi uning Birmingemdagi uyi va cherkovi. U so'nggi o'n yilini shu erda o'tkazdi Northumberland County, Pensilvaniya.

Uning hayoti davomida olim va o'qituvchi Priestli ham bunga katta hissa qo'shgan pedagogika, shu jumladan seminal asarni nashr etish Ingliz tili grammatikasi va tarixga oid kitoblar va u eng ta'sirchan dastlabki vaqt jadvallarini tayyorladi. Ushbu ta'limiy yozuvlar Priestlining eng mashhur asarlari qatoriga kirgan. Bu uning metafizik asarlari edi, ammo asosiy manbalar hisoblanib, eng uzoq vaqt ta'sir ko'rsatdi utilitarizm kabi faylasuflar tomonidan Jeremi Bentham, John Stuart Mill va Gerbert Spenser.

Dastlabki hayoti va ta'limi (1733–1755)

Priestlining tug'ilgan joyi (buzib tashlanganidan beri) Fildxedda, Birstall, G'arbiy Yorkshir - janubi-g'arbdan olti milya (10 km) uzoqlikda Lids^[9]

Priestli ingliz tilida tug'ilgan Turli xil oila (ya'ni ular bilan mos kelmagan) Angliya cherkovi ) ichida Birstall, yaqin Batli ichida Yorkshirning G'arbiy Riding. U Meri Svift va Jonas Pristlidan tug'ilgan olti farzandning eng kattasi edi yakunlovchi mato. Onasining og'irligini engillashtirish uchun Priestli bir yoshga yaqin bobosiga yashashga yuborildi. Besh yildan so'ng, onasi vafot etganidan keyin u uyga qaytdi. 1741 yilda otasi qayta turmushga chiqqach, Priestli Fildxeddan 4,8 km (4,8 km) uzoqlikda, boy va befarzand Sara va Jon Keylining amakisi va amakisi bilan yashashga ketgan.^[10] Priestli erta yoshda bo'lganligi sababli - to'rt yoshida u 107 ta savol va javoblarning barchasini beg'ubor o'qishi mumkin edi. Vestminsterning qisqaroq katexizmi - xolasi xizmatga intilib, bolakay uchun eng yaxshi ma'lumotni qidirdi. Yoshligida Priestli mahalliy maktablarda o'qigan, u erda yunon, lotin va ibroniy tillarini o'rgangan.^[11]

Taxminan 1749 yilda Priestley og'ir kasal bo'lib qoldi va u o'lishiga ishondi. Dindor sifatida tarbiyalangan Kalvinist, u ishondi a konvertatsiya qilish tajribasi najot uchun zarur edi, lekin uning borligiga shubha qildi. Ushbu hissiy tanglik oxir-oqibat uni diniy tarbiyasi to'g'risida shubha ostiga qo'ydi va rad etdi saylov va qabul qilish universal najot. Natijada, uning uyidagi cherkov oqsoqollari Mustaqil Yuqori cherkov Heckmondwike, uni haqiqiy a'zo sifatida qabul qilishdan bosh tortdi.^[10][12]

Priestlining kasalligi tufayli u doimiy duduqlanishni boshdan kechirdi va u o'sha paytda xizmatga kirish haqida har qanday fikridan voz kechdi. Savdoda qarindoshiga qo'shilishga tayyorgarlik Lissabon, u qo'shimcha ravishda frantsuz, italyan va nemis tillarini o'rgangan Oromiy va arabcha. U birinchi marotaba uni oliy matematika bilan tanishtirgan muhtaram Jorj Xaggerston tomonidan o'qitilgan, tabiiy falsafa, mantiq va metafizika asarlari orqali Ishoq Uotts, Willem Gravesande va Jon Lokk.^[13]

Daventry akademiyasi

Priestli oxir-oqibat ilohiyotshunoslik ishlariga qaytishga qaror qildi va 1752 yilda u bilan uchrashdi Daventri, Dissenting akademiyasi.^[14] U allaqachon ko'p o'qiganligi sababli, Priestliga dastlabki ikki yillik kurs ishlarini o'tkazib yuborishga ruxsat berildi. U qizg'in o'qishni davom ettirdi; bu maktabdagi liberal muhit bilan birgalikda uning ilohiyotini chapga siljitdi va u a Ratsional dissenter. Dogma va diniy tasavvufdan nafratlanib, Ratsional dissenters tabiat dunyosi va Injilni oqilona tahlil qilishni ta'kidladilar.^[15]

Keyinchalik Priestli, Muqaddas Kitobdan tashqari, unga eng katta ta'sir ko'rsatgan kitob edi, deb yozgan Devid Xartliningniki Inson haqidagi kuzatuvlar (1749). Xartlining psixologik, falsafiy va diniy risolasi materialni postulyatsiya qilgan ong nazariyasi. Xartli nasroniy falsafasini barpo etishni maqsad qilgan, unda diniy va axloqiy "faktlar" ilmiy jihatdan isbotlanishi mumkin, bu maqsad butun hayoti davomida Priestlini egallab turishi kerak. Daventryda ishlagan uchinchi yili Priestli o'zini "barcha kasblarning eng zodagonlari" deb ta'riflagan vazirlikka bag'ishladi.^[16]

Nedxem bozori va Nantvich (1755–1761)

Sarlavha sahifasi Ingliz tili grammatikasi asoslari (1761)

Priestlining eng yirik zamonaviy biografi Robert Shofild o'zining 1755 yildagi birinchi "chaqirig'ini" dissidentlar cherkoviga Needham Market, Suffolk, Priestli uchun ham, jamoat uchun ham "xato" sifatida.^[17] Priestli shahar hayoti va diniy munozaralarni orzu qilar edi, Nodxem bozori esa an'ana asosida yig'ilgan jamoat bo'lgan kichik, qishloq shaharchasi edi. Ishtirokchilar va xayr-ehsonlar uning ko'lamini aniqlaganlarida keskin pasayib ketdi heterodoksiya. Priestlining xolasi, agar u vazir bo'lib qolsa, uni qo'llab-quvvatlashini va'da qilgan bo'lsa-da, u endi u emasligini tushunib, boshqa yordamdan bosh tortdi. Kalvinist. Qo'shimcha pul topish uchun Priestli maktab ochishni taklif qildi, ammo mahalliy oilalar unga bolalarini yuborishdan bosh tortishlari haqida xabar berishdi. Shuningdek, u yanada muvaffaqiyatli bo'lgan "Globuslardan foydalanish" nomli ilmiy ma'ruzalar seriyasini taqdim etdi.^[18]

Sweetbriar Hall plakati

Priestlining Daventri do'stlari unga boshqa lavozimni egallashga yordam berishdi va 1758 yilda u ko'chib o'tdi Nantvich, Cheshire, yashash joyi Sweetbriar Hall shahar kasalxonasi ko'chasida; uning vaqti u erda baxtliroq edi. Jamoat Priestlining heterodoksikasi haqida kamroq g'amxo'rlik qildi va u maktabni muvaffaqiyatli tashkil etdi. O'sha paytdagi ko'plab maktab ustalaridan farqli o'laroq, Priestli shogirdlariga dars bergan tabiiy falsafa va hatto ular uchun ilmiy asboblar sotib olishdi. Mavjud ingliz tili grammatikasi kitoblarining sifatidan hayratda qolgan Priestli o'zi yozgan: Ingliz tili grammatikasining asoslari (1761).^[19] Uning ingliz tili grammatikasini tavsiflashdagi yangiliklari, xususan, uni ajratish uchun qilgan harakatlari Lotin grammatikasi, 20-asr olimlarini uni "o'z davrining buyuk grammatikalaridan biri" deb ta'riflashga undadi.^[20] Nashr etilganidan keyin Rudiments va Priestli maktabining muvaffaqiyati, Uorrington akademiyasi unga 1761 yilda o'qituvchilik lavozimini taklif qildi.^[21]

Uorrington akademiyasi (1761–1767)

Meri Priestli, tomonidan Karl F. fon Breda (1793);^[22] ning qizi temirchi Isaak Uilkinson, sanoatchi singlisi Jon Uilkinson

1761 yilda Priestli ko'chib o'tdi Uorrington yilda Cheshir va zamonaviy tillar bo'yicha repetitor lavozimini egallagan va ritorika shaharning dissenting akademiyasi, garchi u matematikadan va tabiiy falsafadan dars berishni ma'qul ko'rgan bo'lsa. U Uorringtonga yaxshi qo'shildi va tezda do'stlar orttirdi.^[23] Ular orasida shifokor va yozuvchi bor edi Jon Aykin, uning singlisi bolalar muallifi Anna Laetitia Aikin va kulol va ishbilarmon Josiya Uedvud. Uedvud Priestli bilan 1762 yilda, otidan yiqilib tushganidan so'ng, uchrashgan. Uedvud va Pristli kamdan-kam uchrashishgan, ammo xatlar, kimyo bo'yicha tavsiyalar va laboratoriya jihozlari bilan almashishgan. Vedvud oxir-oqibat ko'k-ko'k rangda Priestli medalini yaratdi jasper dasturlari.^[24][25]:37

1762 yil 23-iyunda Priestli Meri Uilkinsonga uylandi Reksxem. Priestley o'zining nikohi haqida shunday yozgan:

Bu juda mos va baxtli bog'lanishni isbotladi, xotinim juda yaxshi tushunadigan, o'qish orqali ancha yaxshilangan, matonati va aqli baquvvat, eng yuqori darajadagi mehribon va saxovatli ayol edi; boshqalar uchun kuchli, o'zi uchun ozgina his qilish. Shuningdek, u uy ishlariga oid har bir narsadan juda ustun bo'lib, u meni shu kabi barcha tashvishlardan butunlay ozod qildi, bu mening o'qishim va o'zimning boshqa vazifalarimni ta'qib qilish uchun vaqtimni sarflashimga imkon berdi.^[26]

1763 yil 17-aprelda ular bir qizga ega bo'lib, uni Pariestlining xolasi sharafiga Sara deb nomladilar.^[27]

Pedagog va tarixchi

Uritringda o'qiyotgan Priestlining barcha kitoblarida tarixni o'rganish ta'kidlangan; Priestley bu dunyoviy muvaffaqiyat bilan bir qatorda diniy o'sish uchun ham muhim deb hisoblagan. U insoniyat taraqqiyoti va paradoksal ravishda sof, "ibtidoiy nasroniylik" ning yo'qolishini ochib berishga intilib, fan va nasroniylik tarixlarini yozgan.^[28]

Ning qayta tahrirlangan versiyasi Tarixning yangi jadvali (1765); Priestli ushbu jadval o'quvchilarga "dunyoda mavjud bo'lgan barcha yirik imperiyalarning ko'tarilishi, taraqqiyoti, darajasi, davomiyligi va zamonaviy holatining adolatli tasvirini" "ta'sir qiladi" deb ishongan.^[29]

Uning ichida Fuqarolik va faol hayot uchun liberal ta'lim kursi to'g'risida insho (1765),^[30] Tarix va umumiy siyosat bo'yicha ma'ruzalar (1788) va boshqa asarlarida Priestli yoshlarni o'qitish ularning kelajakdagi amaliy ehtiyojlarini oldindan bilishi kerak, deb ta'kidlagan. Ushbu foydali dastur printsipi Uorringtonning o'rta sinf talabalari uchun odatiy bo'lmagan o'quv tanlovini boshqargan. U klassik tillar o'rniga zamonaviy tillarni va qadimgi tarixdan ko'ra zamonaviy tillarni tavsiya qildi. Pristlining tarixga oid ma'ruzalari ayniqsa inqilobiy edi; u rivoyat qildi providentialist va tarixni o'rganish bo'yicha tabiatshunoslar, tarixni o'rganish Xudoning tabiiy qonunlarini yanada chuqurroq anglashga yordam bergan deb ta'kidladilar. Bundan tashqari, uning ming yillik istiqbol uning ilmiy taraqqiyot va insoniyatni takomillashtirishga bo'lgan optimizmi bilan chambarchas bog'liq edi. U har bir asr avvalgi davrga qarab yaxshilanadi va tarixni o'rganish odamlarga ushbu taraqqiyotni idrok etish va rivojlantirishga imkon beradi deb ishongan. Tarixni o'rganish Priestli uchun axloqiy zarurat bo'lganligi sababli, u o'sha paytda g'ayrioddiy bo'lgan o'rta sinf ayollarning ta'limini ham targ'ib qildi.^[31] Ba'zi ta'lim olimi Priestlini 17-asr o'rtasidagi ta'lim bo'yicha eng muhim ingliz yozuvchisi deb ta'riflagan Jon Lokk va 19-asr Gerbert Spenser.^[32] Tarix bo'yicha ma'ruzalar yaxshi kutib olindi va ko'plab ta'lim muassasalarida ish bilan ta'minlandi, masalan, Xakneydagi Yangi kollej, jigarrang, Prinston, Yel va Kembrij.^[33] Priestley ikkitasini ishlab chiqdi Grafikalar uning uchun o'quv qo'llanma sifatida xizmat qilish Ma'ruzalar.^[34] Ushbu jadvallar aslida vaqt jadvallari; ular 18-asrda nashr etilgan eng ta'sirli vaqt jadvallari sifatida tavsiflangan.^[35] Ikkalasi ham o'nlab yillar davomida mashhur bo'lib, Uorringtonning ishonchli vakillari Priestlining ma'ruzalari va jadvallaridan juda hayratda edilar, chunki ular Edinburg universiteti unga berish Yuridik fanlari doktori 1764 yilda daraja.^[36]

Elektr tarixi

Pristlining "havaskor eksperimentalistlar uchun elektr mashinasi", uning birinchi nashrida tasvirlangan Elektr energiyasini o'rganishga tanish kirish (1768)

XVIII asr davomida ko'pincha "Shimoliy Afina" (Angliya) deb nomlangan Uorringtonning intellektual jihatdan rag'batlantiruvchi muhiti Priestlining tabiiy falsafaga bo'lgan qiziqishini kuchaytirdi. U anatomiya bo'yicha ma'ruzalar qildi va do'sti Uorringtonda boshqa o'qituvchi bilan haroratga oid tajribalar o'tkazdi Jon Seddon.^[37] Priestli mashg'ulot jadvalining zichligiga qaramay, u elektr tarixi yozishga qaror qildi. Do'stlar uni Britaniyadagi ushbu sohadagi yirik tajribachilar bilan tanishtirdilar.Jon Kanton, Uilyam Uotson va tashrif Benjamin Franklin - kim Priestlini o'z tarixiga kiritmoqchi bo'lgan tajribalarini o'tkazishga undaydi. Boshqalarning tajribalarini takrorlash jarayonida Priestli javobsiz savollar bilan qiziqib qoldi va o'z dizaynidagi tajribalarni o'tkazishga undadi.^[38] (Undan taassurot qoldirdi Grafikalar va uning elektr tarixi, Kanton, Franklin, Vatson va Richard Prays Priestley nomzodini Qirollik jamiyati; u 1766 yilda qabul qilingan.)^[39]

1767 yilda 700 bet Elektr energiyasining tarixi va hozirgi holati ijobiy sharhlar uchun nashr etildi.^[40] Matnning birinchi yarmi 1766 yilgacha bo'lgan elektr energiyasini o'rganish tarixidir; ikkinchi va ta'sirchan yarmi - elektr energiyasi haqidagi zamonaviy nazariyalarning tavsifi va kelgusidagi tadqiqotlar uchun takliflar. Priestley ikkinchi bo'limda ba'zi bir kashfiyotlari haqida, masalan o'tkazuvchanlik ning ko'mir va boshqa moddalar va Supero'tkazuvchilar va o'tkazmaydiganlar orasidagi doimiylik.^[41] Ushbu kashfiyot u "elektr energiyasining eng qadimgi va umume'tirof etilgan maksimumlaridan biri" deb ta'riflagan narsani bekor qildi, faqat elektr energiyasini suv va metallar o'tkazishi mumkin edi. Materiallarning elektr xossalari va kimyoviy o'zgarishlarning elektr effektlari bo'yicha o'tkazilgan ushbu va boshqa tajribalar Priestlining kimyoviy moddalar va elektr toki o'rtasidagi munosabatlarga bo'lgan qiziqishini erta va doimiy ravishda namoyish etdi.^[42] Zaryadlangan sharlar bilan o'tkazilgan tajribalarga asoslanib, Priestli birinchilardan bo'lib elektr quvvati an kuchiga ergashishini taklif qildi teskari kvadrat qonun, o'xshash Nyutonning butun olam tortishish qonuni.^[43][44] Biroq, u buni umumlashtirmadi yoki batafsil bayon qilmadi,^[41] va umumiy qonun frantsuz fizigi tomonidan aniqlangan Sharl-Avgustin de Kulon 1780-yillarda.

Priestlining tabiiy faylasuf sifatida kuchi miqdoriy emas, balki sifat jihatidan kuchli edi va uning elektrlashtirilgan ikkita nuqta orasidagi "haqiqiy havo oqimi" ni kuzatishi keyinchalik qiziqish uyg'otadi. Maykl Faradey va Jeyms Klerk Maksvell ular tergov qilgani kabi elektromagnetizm. Priestli matni bir asrdan ko'proq vaqt davomida elektr energiyasining standart tarixiga aylandi; Alessandro Volta (keyinchalik batareyani ixtiro qilgan), Uilyam Xersel (kim kashf etgan infraqizil nurlanish ) va Genri Kavendish (kim kashf etgan vodorod ) barchasi bunga tayangan. Priestley ning mashhur versiyasini yozgan Elektr tarixi nomli keng jamoatchilik uchun Elektr energiyasini o'rganishga tanish kirish (1768).^[45] U kitobni ukasi Timo'tiy bilan birga sotdi, ammo muvaffaqiyatsiz.^[46]

Lids (1767–1773)

"Lids" portreti sifatida tanilgan Priestlining eng qadimgi portreti (1763 y.); Lids kutubxonasi qo'mitasiga a'zoligidan tashqari, Priestley shaharning ijtimoiy hayotida faol bo'lmagan^[47]

Ehtimol, Meri Priestlining sog'lig'i yomonligi yoki moliyaviy muammolari yoki bolaligida uni rad etgan jamoatchilikka o'zini ko'rsatishni xohlashi sabab bo'lishi mumkin, Priestli oilasi bilan Uorringtondan ko'chib o'tgan. Lids 1767 yilda va u bo'ldi Mill Hill Chapel vazir. Lidsdagi Priestlilarda ikkita o'g'il tug'ildi: 1768 yil 24-iyulda Jozef kenjer va Uilyam uch yildan keyin. Teofil Lindsey, a rektor da Katterik, Yorkshir, Priestlining Lidsdagi kam sonli do'stlaridan biriga aylandi, u haqida u shunday yozgan edi: "Men hech qachon ilohiyotga oid biron bir narsani nashr qilishni tanlamadim, u bilan maslahatlashmasdan."^[48] Garchi Priestli Lids atrofida katta oila qurgan bo'lsa-da, ular muloqot qilganga o'xshamaydi. Shofild uni gumon qilgan deb taxmin qilishadi a bid'atchi.^[49] Priestli har yili Londonga o'zining yaqin do'sti va noshiri bilan maslahatlashish uchun borar edi. Jozef Jonson va yig'ilishlarda qatnashish Qirollik jamiyati.^[50]

Mill Hill Chapel vaziri

Priestli ustida ishlagan Tabiiy va ochilgan din institutlari uning Daventry kunlaridan beri.

Priestley uning vaziri bo'lganida, Mill Hill Chapel eng qadimgi va eng obro'li kishilardan biri edi Angliyadagi norozi jamoatlar; ammo, 18-asrning boshlarida jamoat ta'limot yo'nalishlari bo'yicha singan edi va xarizmatik a'zolarni yo'qotdi Metodistlar harakati.^[51] Priestli yoshlarga ta'lim berish orqali u jamoat rishtalarini mustahkamlashi mumkinligiga ishongan.^[52]

Uning uchta jildida Tabiiy va ochilgan din institutlari (1772–74),^[53] Pristli o'zining diniy ta'limot nazariyalarini bayon qildi. Eng muhimi, u o'zining ishonchini bayon qildi Sotsianizm. U bayon qilgan ta'limotlar standartlarga aylanadi Unitarchilar Britaniyada. Ushbu asar Priestlining ilohiy tafakkurida uning keyingi asarlarini tushunish uchun muhim bo'lgan o'zgarishni belgiladi - bu uning uchun yo'l ochdi materializm va zaruriylik (ilohiy mavjudot zarur metafizik qonunlariga muvofiq harakat qiladi degan ishonch).^[54]

Priestlining asosiy argumenti Institutlar qabul qilingan yagona diniy haqiqat - bu tabiat dunyosidagi tajribaga mos keladigan haqiqatdir. Uning din haqidagi qarashlari uning tabiatni, matnni tushunishi bilan chambarchas bog'liq edi teizm ga suyanib dizayndagi argument.^[55] The Institutlar ko'pgina o'quvchilarni hayratda qoldirdi va dahshatga soldi, chunki u asosiy xristian pravoslavlariga qarshi chiqdi, masalan Masihning ilohiyligi va Bokira tug'ilishining mo''jizasi. Lidsdagi metodistlar madhiya yozib, Xudodan "Unitar fitendni haydab yuboringlar / va uning ta'limotini do'zaxga qaytaringlar" deb iltijo qildilar.^[56] Priestli asrlar davomida to'planib kelgan "buzilishlarni" yo'q qilish orqali nasroniylikni "ibtidoiy" yoki "toza" shaklga qaytarishni xohladi. To'rtinchi qismi Institutlar, Xristianlikning buzilish tarixi, shu qadar uzoqlashdiki, u 1782 yilda uni alohida chiqarishga majbur bo'ldi. Priestli, deb ishongan Korruptsiya u nashr etgan "eng qimmatli" asar edi. U o'z o'quvchilaridan paydo bo'layotgan fanlarning mantig'ini va taqqoslanadigan tarixni Muqaddas Kitobga va nasroniylikka tatbiq etishni talab qilib, u diniy va ilmiy o'quvchilarni chetlashtirdi - ilmiy o'quvchilar dinni himoya qilishda foydalanilgan ilmni ko'rishni qadrlamadilar va diniy o'quvchilar ilmning qo'llanilishini rad etishdi dinga.^[57]

Diniy bahsli

Priestley ko'plab siyosiy va diniy mashg'ulotlar bilan shug'ullangan risola urushlar. Shofildning so'zlariga ko'ra, "u har bir bahs-munozaraga o'zining haq ekaniga quvnoq ishonch bilan kirgan, aksariyat raqiblari boshidanoq, u qasddan va g'arazli ravishda noto'g'ri ekanligiga ishonishgan. Shunday qilib, u o'zining shirin mulohazaliligini farqli o'laroq ularning shaxsiy g'azabi ",^[58] Ammo Shofild ta'kidlaganidek, Priestli ushbu bahslar natijasida o'z fikrini kamdan-kam o'zgartirgan.^[58] Lidsda bo'lganida u munozarali risolalarni yozgan Rabbimizning kechki ovqatlari va boshqalar Kalvinist ta'limot; minglab nusxalar nashr etilib, ularni Priestlining eng ko'p o'qiladigan asarlariga aylantirdi.^[59]

Priestley asos solgan Teologik ombor 1768 yilda diniy savollarni ochiq va oqilona so'rashga bag'ishlangan jurnal. U har qanday hissa nashr etishni va'da qilgan bo'lsa-da, faqat fikrdosh mualliflar maqolalarini yuborishdi. Shuning uchun u jurnal tarkibining katta qismini o'zi ta'minlashi shart edi (ushbu material uning keyingi ko'plab diniy va metafizik asarlari uchun asos bo'ldi). Bir necha yil o'tgach, mablag 'etishmasligi tufayli u jurnalni nashr etishni to'xtatishga majbur bo'ldi.^[60] U 1784 yilda uni xuddi shunday natijalar bilan qayta tikladi.^[61]

Muxoliflar himoyachisi va siyosiy faylasuf

Uning Hukumatning birinchi tamoyillari to'g'risida esse (1768) 19-asr boshlarida siyosiy faylasuflarga, shu jumladan ta'sir ko'rsatdi Jeremi Bentham.^[62]

Priestlining ko'plab siyosiy yozuvlari bekor qilinishini qo'llab-quvvatladi Sinov va Korporatsiya aktlari Bu dissidentlarning huquqlarini cheklagan. Agar ular obuna bo'lmasalar, ular siyosiy lavozimlarda ishlay olmaydilar, qurolli kuchlarda xizmat qilolmaydilar yoki Oksford va Kembrijda qatnasha olmadilar O'ttiz to'qqiz maqola ning Angliya cherkovi. Qarama-qarshi tomonlar parlamentga bir necha marotaba Hujjatlarni bekor qilish to'g'risida iltimos qilishdi, chunki ular ikkinchi darajali fuqarolar sifatida muomala qilmoqdalar.^[63]

Priestlining do'stlari, xususan, boshqa Ratsional Dissenters uni dissidentlar boshidan kechirgan adolatsizliklar to'g'risida asar nashr etishga undashdi; natija unga tegishli edi Hukumatning birinchi tamoyillari to'g'risida esse (1768).^[64] Dastlabki ish zamonaviy liberal siyosiy nazariya va Priestlining mavzuga eng puxta munosabati, bu odatdagidek bo'lmagan - siyosiy huquqlarni fuqarolik huquqlaridan aniqlik bilan ajratib turar va keng fuqarolik huquqlarini ilgari surgan. Priestli hukumat faqat jamoat sohasini nazorat qilishi kerak, deb da'vo qilib, alohida xususiy va davlat sohalarini ajratib ko'rsatdi. Ta'lim va din, xususan, u ta'kidlaganidek, shaxsiy vijdon masalalari bo'lgan va davlat tomonidan boshqarilmasligi kerak. Keyinchalik Priestli radikalizm Britaniya hukumati ushbu shaxs erkinliklariga tajovuz qilmoqda degan e'tiqodidan kelib chiqqan.^[65]

Priestley shuningdek, Dissenters-ning hujumlaridan qarshi huquqlarini himoya qildi Uilyam Blekston, taniqli qonunshunos nazariyachi Angliya qonunlariga sharhlar (1765-69) standart huquqiy qo'llanma bo'ldi. Blekstonning kitobida Angliya cherkoviga qarshi chiqish jinoyat ekanligi va dissidentlar sodiq bo'ysunuvchi bo'la olmasligi ta'kidlangan. G'azablangan Priestli u bilan urishdi Doktor Blekstounning sharhlariga izohlar (1769), Blekstounning qonunni, uning grammatikasini (o'sha paytdagi o'ta siyosiylashgan mavzu) va tarixni talqin qilishini tuzatdi.^[66] Uning keyingi nashrlari tahrirlangan va o'zgartirilgan Blackstone Sharhlar: u qonunni buzgan qismlarni qayta o'zgartirdi va dissidentlar sodiq sub'ekt bo'la olmaydi degan bo'limlarni olib tashladi, ammo u dissidentni jinoyat sifatida ta'rifini saqlab qoldi.^[67]

Tabiiy faylasuf: elektr energiyasi, Optikva gazlangan suv

Optik: Vizyon, yorug'lik va ranglarning tarixi va hozirgi holati, 1772 yilda nashr etilgan, London

Priestli buni da'vo qilgan bo'lsa-da tabiiy falsafa faqat sevimli mashg'ulot edi, u buni jiddiy qabul qildi. Uning ichida Elektr tarixi, u olimni "insoniyat xavfsizligi va baxtini" targ'ib qiluvchi deb ta'riflagan.^[68] Priestlining ilmi juda amaliy edi va u kamdan-kam hollarda nazariy savollar bilan shug'ullanardi; uning modeli edi Benjamin Franklin. Lidsga ko'chib o'tgach, Priestley elektr va kimyoviy tajribalarini davom ettirdi (ikkinchisiga qo'shni pivo zavodidan karbonat angidridni doimiy etkazib berish yordam berdi). 1767 va 1770 yillarda u beshta qog'ozni taqdim etdi Qirollik jamiyati ushbu dastlabki tajribalardan; dastlabki to'rtta hujjat o'rganildi koronal chiqindilar va boshqa hodisalar elektr zaryadsizlanishi, beshinchisi esa turli xil manbalardan olingan ko'mirlarning o'tkazuvchanligi to'g'risida xabar bergan. Uning keyingi eksperimental ishlari kimyo va pnevmatik.^[69]

Priestli o'zining eksperimental falsafasi tarixining birinchi jildini nashr etdi, Vizyon, yorug'lik va ranglarga oid kashfiyotlarning tarixi va hozirgi holati (uning deb ataladi Optik), 1772 yilda.^[70] U optikaning tarixiga diqqat bilan e'tibor qaratdi va dastlabki optik tajribalarning mukammal tushuntirishlarini taqdim etdi, ammo matematik nuqsonlari unga bir qancha zamonaviy zamonaviy nazariyalarni rad etishga sabab bo'ldi. Bundan tashqari, u o'zining amaliy bo'limlarini hech birini o'z ichiga olmagan Elektr tarixi tabiiy faylasuflar bilan shug'ullanish uchun juda foydali. Undan farqli o'laroq Elektr tarixi, u mashhur emas edi va faqat bitta nashrga ega edi, garchi u 150 yil davomida ushbu mavzu bo'yicha ingliz tilidagi yagona kitob edi. Shoshilib yozilgan matn yomon sotildi; tadqiqot, yozish va nashr etish xarajatlari Optik Priestlini o'zining eksperimental falsafasi tarixidan voz kechishga ishontirdi.^[71]

Tashqi audio
"Gazli suv", Distillashlar Podcast 217-qism, Fan tarixi instituti

Priestley astronom lavozimiga saylangan Jeyms Kuk "s Janubiy dengizga ikkinchi safar, lekin tanlanmadi. Shunga qaramay, u sayohatga ozgina bo'lsa ham o'z hissasini qo'shdi: u ekipajni yasash usuli bilan ta'minladi gazlangan suv, u xato bilan taxmin qilgani uchun davo bo'lishi mumkin shilliqqurt. Keyin u bilan risola nashr etdi Suvni qattiq havo bilan singdirish bo'yicha ko'rsatmalar (1772).^[72] Priestley gazlangan suvning tijorat salohiyatidan foydalanmadi, ammo boshqalar J. J. Shveppe undan boylik orttirdi.^[73] Gazlangan suvni kashf etgani uchun Priestli "otaning otasi" deb nomlangan alkogolsiz ichimlik ”,^[74] ichimliklar ishlab chiqaruvchi kompaniya bilan Shveppes unga "bizning sanoatimizning otasi" sifatida qaraldi.^[75] 1773 yilda Qirollik jamiyati Priestlining tabiiy falsafadagi yutuqlarini tan oldi Copley medali.^[76][3]

Priestlining do'stlari unga moliyaviy jihatdan xavfsizroq mavqega ega bo'lishni xohlashdi. 1772 yilda Richard Prays va Benjamin Franklin, Lord Shelburne Priestliga bolalarining ta'limiga rahbarlik qilishni va uning bosh yordamchisi sifatida ishlashini so'rab yozgan. Priestli o'z xizmatini qurbon qilishni istamagan bo'lsa-da, u 1772 yil 20-dekabrda Mill Xill cherkovidan iste'foga chiqqan va 1773 yil 16-maydagi so'nggi va'zini va'z qilgan.^[77]

Kalne (1773–1780)

Uning noshiri va yaqin do'sti tomonidan buyurtma qilingan Priestlining portreti Jozef Jonson dan Genri Fuseli (taxminan 1783)^[78]

1773 yilda Priestleylar ko'chib o'tishdi Kalne yilda Uiltshir va bir yildan keyin Lord Shelburne va Priestli Evropani aylanib chiqishdi. Priestlining yaqin do'stining so'zlariga ko'ra Teofil Lindsey, Priestley "umuman olganda insoniyatning bu qarashlari bilan ancha yaxshilandi".^[79] Qaytib kelgach, Priestli kutubxonachi va o'qituvchi vazifalarini bemalol bajardi. Ish yuki ataylab yengil bo'lib, unga ilmiy izlanishlari va diniy qiziqishlarini amalga oshirish uchun vaqt ajratdi. Priestli, shuningdek, Shelburne-ning siyosiy maslahatchisi bo'lib, parlament masalalari bo'yicha ma'lumot to'plagan va Shelburne bilan dissidenting va Amerika manfaatlari o'rtasidagi aloqada bo'lgan. Priestleysning uchinchi o'g'li 1777 yil 24-mayda tug'ilganida, ular lordning iltimosiga binoan unga Genri deb ism qo'yishdi.^[80]

Materialist faylasuf

1782 yilga kelib, kamida o'nlab dushmanona rad etishlar e'lon qilindi Materiya va ruh bilan bog'liq diskussiyalar, va Priestley an markasi bilan tanilgan edi ateist.^[81]

Priestli o'zining eng muhim falsafiy asarlarini Lord Shelburne bilan birga bo'lgan yillarda yozgan. Bir qator yirik metafizik 1774 yildan 1780 yilgacha nashr etilgan matnlar—Doktor Ridning inson ongini o'rganish bo'yicha tekshiruvi (1774), Xartlining g'oyalar assotsiatsiyasi tamoyili bo'yicha inson aqli nazariyasi (1775), Materiya va ruh bilan bog'liq diskussiyalar (1777), Tasvirlangan falsafiy ehtiyoj doktrinasi (1777) va Falsafiy kofirga xatlar (1780) - u to'rtta tushunchani o'z ichiga olgan falsafa uchun bahs yuritadi: determinizm, materializm, sabab va zaruriylik. Tabiat dunyosini o'rganish orqali, odamlar qanday qilib yanada rahmdil, baxtli va farovon bo'lishni o'rganadilar, deb ta'kidladi u.^[82]

Priestli qat'iyan yo'q deb ta'kidladi ong va tanadagi ikkilik va bu asarlarida materialistik falsafani ilgari surdi; ya'ni olamdagi hamma narsa biz idrok qila oladigan materiyadan iborat degan tamoyilga asoslanib yaratilgan. Shuningdek, u ruhni muhokama qilishning iloji yo'q, chunki u ilohiy moddadan iborat va insoniyat ilohiylikni idrok eta olmaydi, deb ta'kidladi. U ilohiyni o'limdan ajratganiga qaramay, bu pozitsiya ko'plab duxovkalarni hayratda qoldirdi va g'azablantirdi, chunki bunday ikkilamchi odamlar uchun zarur edi jon mavjud bo'lish.^[83]

Wedgwood jasper dasturlari tomonidan portret plakati Juzeppe Cerakchi, blyashka 10,5 x 8,2 sm

Javob berish Baron d'Holbax "s Système de la Nature (1770) va Devid Xum "s Tabiiy dinga oid suhbatlar (1779), shuningdek, frantsuzlarning asarlari faylasuflar, Priestli materializm va determinizmni Xudoga bo'lgan ishonch bilan yarashtirish mumkin deb ta'kidladi. U e'tiqodi kitoblar va moda bilan shakllanganlarni tanqid qilib, o'qimishli odamlarning skeptikligi va ko'pchilikning ishonchliligi o'rtasida o'xshashlik yaratdi.^[84]

Odamlarda yo'q deb hisoblash iroda, Priestli u "falsafiy zarurat" deb atagan narsaga (shunga o'xshash) da'vo qildi mutlaq determinizm ) nasroniylik bilan mos keladi, uning tabiiy dunyoni tushunishiga asoslangan pozitsiya. Boshqa tabiat singari, insonning ongi ham sabab qonunlariga bo'ysunadi, deb ta'kidlagan Priestli, lekin xayrixoh Xudo bu qonunlarni yaratgani uchun oxir-oqibat dunyo va undagi odamlar mukammal bo'ladi. Shuning uchun yovuzlik bu dunyoning nomukammal tushunchasidir.^[85]

Priestlining falsafiy asari "jasur va o'ziga xos" sifatida tavsiflangan bo'lsa-da,^[8][86] muammolari bo'yicha eski falsafiy an'analardan bahramand bo'ladi iroda, determinizm va materializm.^[87] Masalan, 17-asr faylasufi Baruch Spinoza mutlaq determinizm va mutlaq materializmni ilgari surdi.^[88] Spinoza singari^[89] va Priestli,^[90]Leybnits inson irodasi tabiiy qonunlar bilan to'liq belgilanadi, deb ta'kidlagan;^[91]ammo, ulardan farqli o'laroq, Leybnits Xudo tomonidan shunday joylashtirilgan moddiy bo'lmagan narsalarning (masalan, odamning ruhi) "parallel olami" ni ilgari surdi, natijada uning natijalari moddiy olam bilan to'liq mos keladi.^[92]Leybnits^[93]va Priestli^[94]Xudo voqealar zanjirini xayrixohlik bilan tanlaganiga optimizm bilan o'rtoqlashing; ammo, Priestley bu voqealar ulug'vorlikka olib borishiga ishongan Ming yillik xulosa,^[8] Leybnits uchun voqealar zanjiri boshqa voqealar zanjirlari bilan taqqoslaganda o'z-o'zidan maqbul bo'lgan.^[95]

Britaniya unitarizm asoschisi

Priestlining do'sti bo'lganida Teofil Lindsey uning a'zolari e'tiqodini cheklamaydigan yangi nasroniy mazhabini topishga qaror qildi, Priestli va boshqalar unga yordam berishga shoshildilar. 1774 yil 17 aprelda Lindsi birinchi bo'lib o'tkazdi Unitar Britaniyada yangi tashkil etilgan xizmat Essex Street Chapel Londonda; u hattoki ko'pchilik tanqidiy bo'lgan o'zining liturgiyasini ishlab chiqardi. Priestli risolada do'stini himoya qildi Rahmatli Lindsining islohot qilingan ingliz cherkovi haqidagi taklifi mavzusida oddiy odamga maktub (1774),^[96] uning mazmuni emas, faqat ibodat shakli o'zgartirilgan deb da'vo qilish va modaga ergashganlarga hujum qilish. Priestli 1770-yillarda Lindsi cherkovida muntazam qatnashgan va vaqti-vaqti bilan u erda va'z qilgan.^[97] U butun hayoti davomida institutsional Unitarizmni qo'llab-quvvatlashda davom etdi va bir nechta yozdi Himoyalar Unitarizm va Buyuk Britaniyada va Qo'shma Shtatlarda yangi Unitar cherkovlarning asosini yaratishni rag'batlantirish.^[98]

Turli xil havo turlari bo'yicha tajribalar va kuzatishlar

Pristli tomonidan gazlar bo'yicha tajribalarida foydalanilgan uskunalar, 1775 yil

Priestli Kalneda o'tgan yillar uning hayotida ilmiy tadqiqotlar hukmronlik qilgan yagona yil edi; ular, shuningdek, ilmiy jihatdan eng samarali bo'lgan. Uning tajribalari deyarli butunlay "havo" bilan chegaralangan edi va shu asar ichida uning eng muhim ilmiy matnlari paydo bo'ldi: Turli xil havo turlari bo'yicha tajribalar va kuzatishlar (1774–86).^[99][100] Ushbu tajribalar. Ning so'nggi izlarini rad etishga yordam berdi to'rt element nazariyasi, buni Priestley o'zining o'zgarishi bilan almashtirishga urindi phlogiston nazariyasi. O'sha 18-asr nazariyasiga ko'ra yonish yoki oksidlanish moddaning moddiy ajralib chiqishiga to'g'ri keladi, phlogiston.^[101]

Priestlining "efirlarda" ishi osonlikcha tasniflanmaydi. Ilm-fan tarixchisi sifatida Simon Schaffer "bu fizika yoki kimyo, yoki tabiiy falsafaning bir bo'lagi yoki Priestlining o'z ixtirosining juda idiosinkratik versiyasi sifatida ko'rilgan" deb yozadi.^[102] Bundan tashqari, bu jildlar Priestli uchun ham ilmiy, ham siyosiy korxona bo'lib, unda u ilm-fan "ortiqcha va zo'rlangan hokimiyatni" yo'q qilishi mumkinligi va hukumatning "havo pompasi yoki elektr mashinasida ham titrashga asoslari bor", deb ta'kidlaydi.^[103]

I jild Turli xil havo turlari bo'yicha tajribalar va kuzatishlar bir nechta kashfiyotlarni belgilab berdi: "azotli havo" (azot oksidi, YO'Q); keyinchalik "kislota havosi" yoki "dengiz kislotasi havosi" deb nomlangan "tuz ruhi bug '" (suvsiz xlorid kislota, HCl); "ishqoriy havo" (ammiak, NH₃); "kamaytirilgan" yoki "deplogistik azotli havo" (azot oksidi, N₂O); va eng taniqli "dephlogistik havo" (kislorod, O₂) shuningdek, o'simliklarning yopiq havo hajmini jonlantirganligini ko'rsatadigan eksperimental topilmalar, natijada kashfiyotga olib keladigan kashfiyot fotosintez. Pristli, shuningdek, "havoning yaxshiligini" aniqlash uchun "azotli havo sinovi" ni ishlab chiqdi. A dan foydalanish pnevmatik truba, u azotli havoni suv yoki simob ustida sinov namunasi bilan aralashtirib, hajmning pasayishini o'lchaydi - printsipi eviometriya.^[104] Havolarni o'rganishning kichik tarixidan so'ng, u o'zining tajribalarini ochiq va samimiy uslubda tushuntirdi. Dastlabki biograf yozganidek, "u nima bilsa yoki o'ylasa: shubhalar, chalkashliklar, xatolar eng tetiklantiruvchi samimiylik bilan o'rnatiladi".^[105] Priestli o'zining arzon va oson yig'iladigan tajriba apparatlarini ham tasvirlab berdi; shuning uchun hamkasblari uning tajribalarini osongina ko'paytira olishlariga ishonishdi.^[106] Bir-biriga mos kelmaydigan eksperimental natijalarga duch kelgan Priestli flogiston nazariyasini qo'llagan. Biroq, bu uning "havo" ning faqat uchta turi bor degan xulosaga kelishiga olib keldi: "qat'iy", "ishqoriy" va "kislota". Priestley ishdan bo'shatdi rivojlanayotgan kimyo uning kuni. Buning o'rniga, u avvalgi tabiiy faylasuflar singari gazlarga va "ularning sezgir xususiyatlarining o'zgarishiga" e'tibor qaratdi. U izolyatsiya qildi uglerod oksidi (CO), lekin, ehtimol, bu alohida "havo" ekanligini tushunmagan.^[107]

Kislorodning kashf etilishi

Lord Shelburne uyidagi laboratoriya, Bowood uyi yilda Uiltshir, unda Priestley kislorodni kashf etdi

1774 yil avgustda u butunlay yangi bo'lib tuyulgan "havo" ni ajratib oldi, ammo u bu ishni davom ettirish imkoniga ega emas edi, chunki u Shelburne bilan Evropaga sayohat qilmoqchi edi. Ammo Parijda bo'lganida, Priestley tajribani boshqalar, shu jumladan frantsuz kimyogari uchun takrorlashga muvaffaq bo'ldi Antuan Lavuazye. 1775 yil yanvar oyida Britaniyaga qaytib kelgach, u tajribalarini davom ettirdi va "vitriolik kislota havosi" ni topdi (oltingugurt dioksidi, SO₂).

Mart oyida u bir necha kishiga avgust oyida kashf etgan yangi "havo" haqida yozgan. Ushbu maktublardan biri ovoz chiqarib o'qilgan Qirollik jamiyati va ushbu kashfiyotga bag'ishlangan "Havodagi keyingi kashfiyotlar haqida hisobot" deb nomlangan maqola Jamiyat jurnalida chop etildi Falsafiy operatsiyalar.^[108] Priestli taniqli eksperimentda yaratgan yangi moddani "dehlogistik havo" deb atadi markazida quyosh nurlari namunasida simob oksidi. U avval uni sichqonlarda sinab ko'rdi, u havo bilan o'ralgan holda bir muncha vaqt omon qolish bilan uni hayratda qoldirdi, keyin esa o'ziga "nafas olish, yallig'lanish va oddiy nafas olish uchun oddiy havodan besh-olti baravar yaxshiroq" deb yozib qo'ydi. , umumiy atmosfera havosidan har qanday boshqa foydalanish ".^[109] U kashf etgan kislorod gaz (O₂).

Uilyam Petti, Shelburnning ikkinchi grafligi - Birlikdagi hamkasb - mashhur dissident uchun laboratoriya qurdi Bowood uyi.

Priestley o'zining kislorodli qog'ozini va boshqa bir nechta kishini ikkinchi jildga yig'di Havodagi tajribalar va kuzatishlar, 1776 yilda nashr etilgan. U o'zining "dehlogistik havo" kashfiyotini ta'kidlamagan (uni jildning III qismiga qoldirgan), aksincha muqaddimada bunday kashfiyotlarning ratsional din uchun qanchalik muhimligini ta'kidlagan. Uning qog'ozi kashfiyotni xronologik ravishda hikoya qilib berdi, bu tajribalar va uning dastlabki jumboqlari orasidagi uzoq kechikishlar haqida; thus, it is difficult to determine when exactly Priestley "discovered" oxygen.^[110] Such dating is significant as both Lavoisier and Swedish pharmacist Karl Wilhelm Scheele have strong claims to the discovery of oxygen as well, Scheele having been the first to isolate the gas (although he published after Priestley) and Lavoisier having been the first to describe it as purified "air itself entire without alteration" (that is, the first to explain oxygen without phlogiston theory).^[111]

In his paper "Observations on Respiration and the Use of the Blood", Priestley was the first to suggest a connection between blood and air, although he did so using phlogiston nazariyasi. In typical Priestley fashion, he prefaced the paper with a history of the study of respiration. A year later, clearly influenced by Priestley, Lavoisier was also discussing respiration at the Académie des fanlar. Lavoisier's work began the long train of discovery that produced papers on oxygen respiration and culminated in the overthrow of phlogiston theory and the establishment of modern chemistry.^[112]

Around 1779 Priestley and Shelburne had a rupture, the precise reasons for which remain unclear. Shelburne blamed Priestley's health, while Priestley claimed Shelburne had no further use for him. Some contemporaries speculated that Priestley's outspokenness had hurt Shelburne's political career. Schofield argues that the most likely reason was Shelburne's recent marriage to Louisa Fitzpatrick—apparently, she did not like the Priestleys. Although Priestley considered moving to America, he eventually accepted Birmingem New Meeting's offer to be their minister.^[113]

Both Priestley and Shelburne's families upheld their Unitarian faith for generations.In December 2013, it was reported that Ser Kristofer Bullok – a direct descendant of Shelburne's brother, Tomas Fitsmauris (MP) – had married his wife, Lady Bullock, née Barbara May Lupton, at London's Unitarian Essex Church in 1917. Barbara Lupton was the second cousin of Zaytun Midlton, née Lupton, the great grandmother of Ketrin, Kembrij gersoginyasi. In 1914, Olive and Noel Middleton had married at Leeds' Mill Hill Chapel, which Priestley, as its minister, had once guided towards Unitarianism.^[114]

Birmingham (1780–1791)

In 1780 the Priestleys moved to Birmingem and spent a happy decade surrounded by old friends, until they were forced to flee in 1791 by religiously motivated mob violence in what became known as the Priestleydagi tartibsizliklar. Priestley accepted the ministerial position at New Meeting on the condition that he be required to preach and teach only on Sundays, so that he would have time for his writing and scientific experiments. As in Leeds, Priestley established classes for the youth of his parish and by 1781, he was teaching 150 students. Because Priestley's New Meeting salary was only 100 gvineyalar, friends and patrons donated money and goods to help continue his investigations.^[115] U chet elning faxriy a'zosi etib saylandi Amerika San'at va Fanlar Akademiyasi 1782 yilda.^[116]

Kimyoviy inqilob

To'plamlardan biri Oy jamiyati oy toshlari commemorating Priestley at Buyuk Barr, Birmingem

Many of the friends that Priestley made in Birmingham were members of the Oy jamiyati, a group of manufacturers, inventors, and natural philosophers who assembled monthly to discuss their work. The core of the group included men such as the manufacturer Metyu Boulton, the chemist and geologist Jeyms Keyr, the inventor and engineer Jeyms Vatt, and the botanist, chemist, and geologist Uilyam Vitering. Priestley was asked to join this unique society and contributed much to the work of its members.^[117] As a result of this stimulating intellectual environment, he published several important scientific papers, including "Experiments relating to Phlogiston, and the seeming Conversion of Water into Air" (1783). The first part attempts to refute Lavoisier's challenges to his work on oxygen; the second part describes how steam is "converted" into air. After several variations of the experiment, with different substances as fuel and several different collecting apparatuses (which produced different results), he concluded that air could travel through more substances than previously surmised, a conclusion "contrary to all the known principles of hydrostatics".^[118] This discovery, along with his earlier work on what would later be recognised as gaseous diffusion, would eventually lead Jon Dalton va Tomas Grem to formulate the gazlarning kinetik nazariyasi.^[119]

Antuan Lavuazye va uning rafiqasi, Mari-Anne Perrette Paulze, tomonidan Jak-Lui Devid, 1788

1777 yilda, Antuan Lavuazye yozgan edi Mémoire sur la combustion en général, the first of what proved to be a series of attacks on phlogiston nazariyasi;^[120] it was against these attacks that Priestley responded in 1783. While Priestley accepted parts of Lavoisier's theory, he was unprepared to assent to the major revolutions Lavoisier proposed: the overthrow of phlogiston, a chemistry based conceptually on elementlar va birikmalar va yangi kimyoviy nomenklatura. Priestley's original experiments on "dephlogisticated air" (oxygen), combustion, and water provided Lavoisier with the data he needed to construct much of his system; yet Priestley never accepted Lavoisier's new theories and continued to defend phlogiston theory for the rest of his life. Lavoisier's system was based largely on the miqdoriy concept that massa is neither created nor destroyed in chemical reactions (i.e., the massani saqlash ). By contrast, Priestley preferred to observe sifatli changes in heat, color, and particularly volume. His experiments tested "airs" for "their solubility in water, their power of supporting or extinguishing flame, whether they were respirable, how they behaved with acid and alkaline air, and with nitric oxide and inflammable air, and lastly how they were affected by the elektr uchquni."^[121]

By 1789, when Lavoisier published his Traiteé Élémentaire de Chimie va asos solgan Annales de Chimi, the new chemistry had come into its own. Priestley published several more scientific papers in Birmingham, the majority attempting to refute Lavoisier. Priestley and other Lunar Society members argued that the new French system was too expensive, too difficult to test, and unnecessarily complex. Priestley in particular rejected its "establishment" aura. In the end, Lavoisier's view prevailed: his new chemistry introduced many of the principles on which modern chemistry tashkil etilgan.^[122]

Priestley's refusal to accept Lavoisier's "new chemistry"—such as the massani saqlash —and his determination to adhere to a less satisfactory theory has perplexed many scholars.^[123] Schofield explains it thus: "Priestley was never a chemist; in a modern, and even a Lavoisierian, sense, he was never a scientist. He was a natural philosopher, concerned with the economy of nature and obsessed with an idea of unity, in theology and in nature."^[124] Historian of science John McEvoy largely agrees, writing that Priestley's view of nature as coextensive with God and thus infinite, which encouraged him to focus on facts over hypotheses and theories, prompted him to reject Lavoisier's system.^[125] McEvoy argues that "Priestley's isolated and lonely opposition to the oxygen theory was a measure of his passionate concern for the principles of intellectual freedom, epistemic equality and critical inquiry."^[126] Priestley himself claimed in the last volume of Experiments and Observations that his most valuable works were his theological ones because they were "superior [in] dignity and importance".^[127]

Defender of English Dissenters and French revolutionaries

DOCTOR PHLOGISTON,
The PRIESTLEY politician or the Political Priest

This anti-Priestley cartoon shows him trampling on the Bible and burning documents representing English freedom. "Essays on Matter and Spirit", "Gunpowder", and "Revolution Toasts" bulge from his pockets.

Although Priestley was busy defending phlogiston theory from the "new chemists", most of what he published in Birmingham was theological. In 1782 he published the fourth volume of his Institutlar, Xristianlikning buzilish tarixi, describing how he thought the teachings of the early Christian church had been "corrupted" or distorted.^[128] Schofield describes the work as "derivative, disorganized, wordy, and repetitive, detailed, exhaustive, and devastatingly argued".^[129] The text addresses issues ranging from the divinity of Christ to the proper form for the Lord's Supper. Priestley followed up in 1786 with the provocatively titled book, An History of Early Opinions concerning Jesus Christ, compiled from Original Writers, proving that the Christian Church was at first Unitarian. Tomas Jefferson would later write of the profound effect that these two books had on him: "I have read his Corruptions of Christianity, and Early Opinions of Jesus, over and over again; and I rest on them ... as the basis of my own faith. These writings have never been answered."^[130] Although a few readers such as Jefferson and other Rational Dissenters approved of the work, it was harshly reviewed because of its extreme theological positions, particularly its rejection of the Uchbirlik.^[131]

In 1785, while Priestley was engaged in a pamphlet war over Korruptsiya, he also published The Importance and Extent of Free Enquirydeb da'vo qilib Islohot had not really reformed the church.^[132] In words that would boil over into a national debate, he challenged his readers to enact change:

Let us not, therefore, be discouraged, though, for the present, we should see no great number of churches professedly unitarian .... We are, as it were, laying gunpowder, grain by grain, under the old building of error and superstition, which a single spark may hereafter inflame, so as to produce an instantaneous explosion; in consequence of which that edifice, the erection of which has been the work of ages, may be overturned in a moment, and so effectually as that the same foundation can never be built upon again ....^[133]

Although discouraged by friends from using such inflammatory language, Priestley refused to back down from his opinions in print and he included it, forever branding himself as "Gunpowder Joe". After the publication of this seeming call for revolution in the midst of the Frantsiya inqilobi, pamphleteers stepped up their attacks on Priestley and he and his church were even threatened with legal action.^[134]

"A Word of Comfort" by Uilyam Dent (dated 22 March 1790). Priestley is preaching in front of Charlz Jeyms Foks who asks "Pray, Doctor, is there such a thing as a Devil?", to which Priestley responds "No" while the devil prepares to attack Priestley from behind.

In 1787, 1789, and 1790, Dissenters again tried to repeal the Sinov va Korporatsiya aktlari. Although initially it looked as if they might succeed, by 1790, with the fears of revolution looming in Parliament, few were swayed by appeals to equal rights. Political cartoons, one of the most effective and popular media of the time, skewered the Dissenters and Priestley.^[135] Parlamentda, Uilyam Pitt va Edmund Burk argued against the repeal, a betrayal that angered Priestley and his friends, who had expected the two men's support. Priestley wrote a series of Letters to William Pitt^[136] va Letters to Burke^[137] in an attempt to persuade them otherwise, but these publications only further inflamed the populace against him.

Dissenters such as Priestley who supported the French Revolution came under increasing suspicion as scepticism regarding the revolution grew.^[138] In its propaganda against "radikallar ", Pitt's administration used the "gunpowder" statement to argue that Priestley and other Dissenters wanted to overthrow the government. Burke, in his famous Frantsiyadagi inqilob haqidagi mulohazalar (1790), tied natural philosophers, and specifically Priestley, to the French Revolution, writing that radicals who supported science in Britain "considered man in their experiments no more than they do mice in an air pump".^[139] Burke also associated respublika principles with alchemy and insubstantial air, mocking the scientific work done by both Priestley and French chemists. He made much in his later writings of the connections between "Gunpowder Joe", science, and Lavoisier—who was improving gunpowder for the French in their Britaniyaga qarshi urush.^[140] Paradoxically, a secular statesman, Burke, argued against science and maintained that religion should be the basis of civil society, whereas a Dissenting minister, Priestley, argued that religion could not provide the basis for civil society and should be restricted to one's private life.^[141]

Birmingham riots of 1791

The attack on Priestley's home, Fairhill, Sparkbruk, Birmingem

The animus that had been building against Dissenters and supporters of the American and French Revolutions exploded in July 1791. Priestley and several other Dissenters had arranged to have a celebratory dinner on the anniversary of the Bastiliyaga hujum qilish, a provocative action in a country where many disapproved of the French Revolution and feared that it might spread to Britain. Amid fears of violence, Priestley was convinced by his friends not to attend. Rioters gathered outside the hotel during the banquet and attacked the attendees as they left. The rioters moved on to the New Meeting and Old Meeting churches—and burned both to the ground. Priestley and his wife fled from their home; although their son Uilyam and others stayed behind to protect their property, the mob overcame them and torched Priestley's house "Fairhill" at Sparkbruk, destroying his valuable laboratory and all of the family's belongings. Twenty-six other Dissenters’ homes and three more churches were burned in the three-day riot.^[142] Priestley spent several days hiding with friends until he was able to travel safely to London. The carefully executed attacks of the "mob" and the farcical trials of only a handful of the "leaders" convinced many at the time—and modern historians later—that the attacks were planned and condoned by local Birmingham sudyalar. Qachon Jorj III was eventually forced to send troops to the area, he said: "I cannot but feel better pleased that Priestley is the sufferer for the doctrines he and his party have instilled, and that the people see them in their true light."^[143]

Hackney (1791–1794)

Unable to return to Birmingham, the Priestleys eventually settled in Quyi Klapton, tuman Xakni, Midlseks^[145] where he gave a series of lectures on history and natural philosophy at the Turli xil akademiya, Hackneydagi yangi kollej. Friends helped the couple rebuild their lives, contributing money, books, and laboratory equipment. Priestley tried to obtain restitution from the government for the destruction of his Birmingham property, but he was never fully reimbursed.^[146] Shuningdek, u nashr etdi An Appeal to the Public on the Subject of the Riots in Birmingham (1791),^[147] which indicted the people of Birmingham for allowing the riots to occur and for "violating the principles of English government".^[148]

Xalq do'stlari, 15 November 1792, caricaturing Joseph Priestley and Tomas Peyn (Fan tarixi instituti )

Dumourier Dining in State at St James's, on 15 May 1793 tomonidan Jeyms Gillray: Priestley bears a mitre-crowned pie, as he, Charlz Jeyms Foks va Richard Brinsli Sheridan serve the French general Charlz Fransua Dumouris^[25]

The couple's friends urged them to leave Britain and emigrate to either France or the new United States, even though Priestley had received an appointment to preach for the Gravel Pit Meeting jamoat.^[149] Priestley was minister between 1793 and 1794 and the sermons he preached there, particularly the two Tez Sermons, reflect his growing millenarizm, his belief that the end of the world was fast approaching. After comparing Biblical prophecies to recent history, Priestley concluded that the Frantsiya inqilobi ning xabarchisi edi Masihning ikkinchi kelishi. Priestley's works had always had a millennial cast, but after the beginning of the French Revolution, this strain increased.^[150] He wrote to a younger friend that while he himself would not see the Second Coming, his friend "may probably live to see it ... It cannot, I think be more than twenty years [away]."^[151]

Daily life became more difficult for the family: Priestley was burned in effigy along with Tomas Peyn; vicious political cartoons continued to be published about him; letters were sent to him from across the country, comparing him to the devil and Gay Foks; tradespeople feared the family's business; and Priestley's Royal Academy friends distanced themselves. As the penalties became harsher for those who spoke out against the government, Priestley examined options for removing himself and his family from England.

Joseph Priestley's son William was presented to the French Assembly and granted letters of naturalisation on 8 June 1792.^[152] Priestley learned about it from the Tong xronikasi.^[153] A decree of 26 August 1792 by the French National Assembly conferred French citizenship on Joseph Priestley and others who had "served the cause of liberty" by their writings.^[154] Priestley accepted French citizenship, considering it "the greatest of honours".^[155] In French National Convention election on 5 September 1792, Joseph Priestley was elected to the French Milliy konventsiya by at least two departments, (Orne va Rhone-et-Luara ).^[156] However, he declined the honour, on the grounds that he was not fluent in French.^[157]

As relations between England and France worsened, however, a removal to France became impracticable.^[158] Following the declaration of war of February 1793, and the Aliens Bill of March 1793, which forbade correspondence or travel between England and France, William Priestley left France for America. Joseph Priestley's sons Harry and Joseph chose to leave England for America in August 1793.^[159] Finally Priestley himself followed with his wife, boarding the Sansom at Gravesend on 7 April 1794.^[160] Five weeks after Priestley left, William Pitt's administration began arresting radicals for uydirma tuhmat, resulting in the famous 1794 xiyonat sudlari.^[161]

Pennsylvania (1794–1804)

The Priestleys arrived in New York City on 4 June 1794, where they were fêted by various political factions vying for Priestley's endorsement. Priestley declined their entreaties, hoping to avoid political discord in his new country. Before travelling to a new home in the backwoods of Northumberland County, Pensilvaniya, at Point township (now the Borough of Northumberland ), Dr and Mrs Priestley lodged in Filadelfiya, where Priestley gave a series of sermons which led to the founding of the Filadelfiyaning birinchi unitar cherkovi. Priestley turned down an opportunity to teach chemistry at the Pensilvaniya universiteti.^[162]

Priestley's son Joseph Priestley Jr. was a leading member of a consortium that had purchased 300,000 acres of virgin woodland between the forks of Loyalsok Creek, which they intended to lease or sell in 400-acre plots, with payment deferred to seven annual instalments, with interest.^[163] Uning akalari, Uilyam and Henry, bought a 284-acre plot of woodland which they attempted to transform into a farm, later called "Fairhill", felling and uprooting trees, and making Laym to sweeten the soil by building their own lime kilns.^[164] Henry Priestley died 11 December 1795, possibly of bezgak which he may have contracted after landing at New York. Mary Priestley's health, already poor, deteriorated further; bo'lsa-da Uilyamnikidir wife, Margaret Foulke-Priestley, moved in with the couple to nurse Mary twenty-four hours a day,^[165] Mary Priestley died 17 September 1796.^[166] Dr Priestley now moved in with his elder son, Joseph Jr., and his wife Elizabeth Ryland-Priestley. Tomas Kuper, whose son, Thomas Jr., was living with the Priestleys, was a frequent visitor.

Since his arrival in America, Priestley had continued to defend his Xristian birligi e'tiqod; now, falling increasingly under the influence of Thomas Cooper and Elizabeth Ryland-Priestley, he was unable to avoid becoming embroiled in political controversy. In 1798, when, in response to the Pinckney affair, a belligerent Prezident Adams sought to enlarge the navy and mobilise the militia into what Priestley and Cooper saw as a 'standing army', Priestley published an anonymous newspaper article: Maxims of political arithmetic, which attacked Adams, defended free trade, and advocated a form of Jeffersonian isolationism.^[167] In the same year, a small package, addressed vaguely: "Dr Priestley in America," was seized by the Qirollik floti on board a neutral Danish boat. It was found to contain three letters, one of which was signed by the radical printer John Hurford Stone. These intercepted letters were published in London, and copied in numerous papers in America.^[168] One of the letters was addressed to "MBP", with a note: "I inclose a note for our friend MBP—but, as ignorant of the name he bears at present among you, I must beg you to seal and address it." This gave the intercepted letters a tinge of intrigue. Fearful lest they be taken as evidence of him being a 'spy in the interest of France', Priestley sent a clumsy letter to numerous newspaper editors, in which he naively named "MBP" (Member of the British Parliament) as Mr. Benjamin Vaughan, who "like me, thought it necessary to leave England, and for some time is said to have assumed a feigned name."^[169] Uilyam Kobbet, uning ichida Porcupine's Gazette, 20 August 1798, added that Priestley "has told us who Mr MBP is, and has confirmed me in the opinion of their both being spies in the interest of France."^[170]

Joseph Priestley Jr. left on a visit to England at Christmas 1798, not returning until August 1800. In his absence, his wife Elizabeth Ryland-Priestley and Thomas Cooper became increasing close, collaborating in numerous political essays.^[171] Priestley allowed himself to fall too heavily under Elizabeth and Cooper's influences, even helping hawk a seditious handbill Cooper had printed, around Point township va bo'ylab Susquehanna da Sunberi. In September 1799, Uilyam Kobbet printed extracts from this handbill, asserting that: "Dr Priestley has taken great pains to circulate this address, has travelled through the country for the purpose, and is in fact the patron of it." He challenged Priestley to "clear himself of the accusation" or face prosecution."^[172] Barely a month later, in November and December 1799, Priestley stepped forward in his own defence, with his Letters to the inhabitants of Northumberland.^[173]

Priestley's son, Uilyam, now living in Philadelphia, was increasingly embarrassed by his father's actions. He confronted his father, expressing Jon va Benjamin Von ’s unease, his own wife's concerns about Elizabeth Ryland-Priestley's dietary care,^[174] and his own concerns at the closeness of Elizabeth Ryland-Priestley and Thomas Cooper's relationship, and their adverse influence on Dr Priestley; but this only led to a further estrangement between William and his sister-in-law. When, a while later, Priestley's household suffered a bout of food poisoning, perhaps from sut kasalligi yoki a bakterial infeksiya, Elizabeth Ryland-Priestley, falsely accused William of having poisoned the family's flour. Although this allegation has attracted the attention of some modern historians, it is believed to be without foundation.^[175]

Priestley continued the educational projects that had always been important to him, helping to establish the "Northumberland Academy" and donating his library to the fledgling institution. He exchanged letters regarding the proper structure of a university with Tomas Jefferson, who used this advice when founding the Virjiniya universiteti. Jefferson and Priestley became close, and when he had completed his General History of the Christian Church,^[176] he dedicated it to President Jefferson, writing that "it is now only that I can say I see nothing to fear from the hand of power, the government under which I live being for the first time truly favourable to me."^[177]

Priestley tried to continue his scientific investigations in America with the support of the Amerika falsafiy jamiyati. He was hampered by lack of news from Europe; unaware of the latest scientific developments, Priestley was no longer on the forefront of discovery. Although the majority of his publications focused on defending phlogiston nazariyasi, he also did some original work on o'z-o'zidan paydo bo'ladigan avlod and dreams. Despite Priestley's reduced scientific output, his presence stimulated American interest in chemistry.^[178]

By 1801, Priestley had become so ill that he could no longer write or experiment. He died on the morning of 6 February 1804,^[179] aged seventy^[180] and was buried at Riverview Cemetery in Northumberland, Pensilvaniya.^[181]

Priestley's epitaph reads:

Return unto thy rest, O my soul, for the
Lord hath dealt bountifully with thee.
I will lay me down in peace and sleep till
I awake in the morning of the resurrection.^[182]

• 

  Priestley, painted late in life by Rembrandt Peale (c. 1800);^[183] Americans knew Priestley less as a man of science and more as a defender of the freedom of the colonies and of Dissenters.^[184]

• 

  The Priestleys' rural Pennsylvania home never became the center of a utopik community, as the expected emigrants could not afford the journey.^[185]

• 

  Priestley's original 1804 gravestone in Riverview Cemetery, Northumberland, Pennsylvania. Visible at right is part of the new stone, placed in front of it in 1971.

Meros

Statue of Priestley by Frensis Jon Uilyamson, yilda Chemberlen maydoni, Birmingem, Angliya

Statue of Priestley in Shahar maydoni, Lids, Angliya

By the time he died in 1804, Priestley had been made a member of every major scientific society in the Western world and he had discovered numerous substances.^[186] The 19th-century French naturalist Jorj Kuvier, in his eulogy of Priestley, praised his discoveries while at the same time lamenting his refusal to abandon phlogiston theory, calling him "the father of modern chemistry [who] never acknowledged his daughter".^[187] Priestley published more than 150 works on topics ranging from political philosophy to education to theology to natural philosophy.^[188] He led and inspired British radicals during the 1790s, paved the way for utilitarizm,^[189] topishga yordam berdi Unitarizm.^[190] A wide variety of philosophers, scientists, and poets became associationists uning natijasida redaksiya of David Hartley's Inson haqidagi kuzatuvlar, shu jumladan Erasmus Darvin, Kolrij, Uilyam Vorsvort, John Stuart Mill, Aleksandr Bain va Gerbert Spenser.^[191] Immanuil Kant praised Priestley in his Sof fikrni tanqid qilish (1781), writing that he "knew how to combine his paradoxical teaching with the interests of religion".^[8] Indeed, it was Priestley's aim to "put the most 'advanced' Enlightenment ideas into the service of a rationalized though heterodox Christianity, under the guidance of the basic principles of scientific method".^[189]

A ko'k blyashka dan Qirollik kimyo jamiyati commemorates Priestley at New Meeting Street, Birmingham

Considering the extent of Priestley's influence, relatively little scholarship has been devoted to him. In the early 20th century, Priestley was most often described as a conservative and dogmatic scientist who was nevertheless a political and religious reformer.^[192] In a historiographic review essay, historian of science Simon Schaffer describes the two dominant portraits of Priestley: the first depicts him as "a playful innocent" who stumbled across his discoveries; the second portrays him as innocent as well as "warped" for not understanding their implications better. Assessing Priestley's works as a whole has been difficult for scholars because of his wide-ranging interests. His scientific discoveries have usually been divorced from his theological and metaphysical publications to make an analysis of his life and writings easier, but this approach has been challenged recently by scholars such as John McEvoy and Robert Schofield. Although early Priestley scholarship claimed that his theological and metaphysical works were "distractions" and "obstacles" to his scientific work, scholarship published in the 1960s, 1970s, and 1980s maintained that Priestley's works constituted a unified theory. However, as Schaffer explains, no convincing synthesis of his work has yet been expounded.^[193] More recently, in 2001, historian of science Dan Eshet has argued that efforts to create a "synoptic view" have resulted only in a rationalisation of the contradictions in Priestley's thought, because they have been "organized around philosophical categories" and have "separate[d] the producers of scientific ideas from any social conflict".^[194]

Priestley has been remembered by the towns in which he served as a reforming educator and minister and by the scientific organisations he influenced. Two educational institutions have been named in his honour—Priestli kolleji yilda Uorrington va Jozef Priestli kolleji yilda Lids^[195] (endi qismi Lids Siti kolleji )—and an asteroid, 5577 Priestley, discovered in 1986 by Dunkan Valdron.^[196] Yilda Birstall, Lids shahar maydoni va Birmingem, he is memorialised through statues,^[197] and plaques commemorating him have been posted in Birmingham, Kalne va Uorrington.^[198] Also, since 1952 Dikkinson kolleji, Pennsylvania, has presented the Priestley Award to a scientist who makes "discoveries which contribute to the welfare of mankind".^[199] The main undergraduate chemistry laboratories at the Lids universiteti were refurbished as part of a £4m refurbishment plan in 2006 and renamed as the Priestley Laboratories in his honour as a prominent chemist from Leeds.^[200] 2016 yilda Haddersfild universiteti Talabalar turar joyi binolarini taniqli mahalliy arboblar nomi bilan qayta nomlash harakatining bir qismi sifatida uning amaliy qo'llanmasi bo'limini Jozef Priestli binosi deb o'zgartirdi.^[201]

Priestli ishi uchun qo'shimcha e'tirof a bilan belgilanadi Milliy tarixiy kimyoviy yo'nalish 1994 yil 1 avgustda Pensilvaniya shtatidagi Nortumberlenddagi Priestli uyida kislorodni kashf etganligi uchun belgi. Amerika kimyo jamiyati. Xuddi shunday e'tirof 2000 yil 7 avgustda, soat Bowood uyi Angliyaning Uiltshir shahrida.^[202] ACS, shuningdek, eng yuqori sharafini, ya'ni Priestli medali, uning nomiga.^[203]

Tanlangan asarlar

• Ingliz tili grammatikasining asoslari (1761)
• Biografiya jadvali (1765)
• Fuqarolik va faol hayot uchun liberal ta'lim kursi to'g'risida insho (1765)
• Elektr energiyasining tarixi va hozirgi holati (1767)
• Hukumatning birinchi tamoyillari to'g'risida esse (1768)
• Tarixning yangi jadvali (1769)
• Tabiiy va ochilgan din institutlari (1772–74)
• Turli xil havo turlari bo'yicha tajribalar va kuzatishlar (1774–77)
• Materiya va ruh bilan bog'liq diskussiyalar (1777)
• Tasvirlangan falsafiy ehtiyoj doktrinasi (1777)
• Falsafiy kofirga xatlar (1780)
• Xristianlikning buzilish tarixi (1782)
• Tarix va umumiy siyosat bo'yicha ma'ruzalar (1788)
• Teologik ombor (1770–73, 1784–88)

Shuningdek qarang

• Mustaqil kashfiyotlar ro'yxati
• Liberal nazariyotchilar ro'yxati
• Vodorod texnologiyalari xronologiyasi

Iqtiboslar

Umumiy ma'lumotnomalar

Birlamchi materiallar

Biografiyalar

Ikkilamchi materiallar

Tashqi havolalar

• Priestli asarlariga havolalar Internetda
• "Jozef Priestli". Internet falsafasi entsiklopediyasi.
• Jozef Priestli jamiyati
• Jozef Priestli uyi (PA)
• Jozef Priestli Onlayn: Bibliografiya, tegishli saytlarga havolalar, rasmlar, qo'lyozmalar to'plamidagi ma'lumotlar va boshqa foydali ma'lumotlar bilan to'liq qamrab olingan sayt.
• Radio 4 dasturi kislorod kashfiyoti to'g'risida tomonidan BBC
• Priestli tasvirlari to'plami Scenberg elektron matn va rasm markazida
• Jozef Priestlining asarlari da Gutenberg loyihasi
• Jozef Priestli tomonidan yoki uning asarlari da Internet arxivi
• Jozef Priestlining asarlari da LibriVox (jamoat domenidagi audiokitoblar)

Qisqa onlayn tarjimai hollar

• "Jozef Priestli: kislorod kashfiyotchisi " da Amerika kimyo jamiyati
• Jozef Priestli da Vudro Vilson nomidagi Milliy Fellowship Foundation
• Jozef Priestli dan Britannica entsiklopediyasi
• Chisholm, Xyu, nashr. (1911). "Priestli, Jozef". Britannica entsiklopediyasi (11-nashr). Kembrij universiteti matbuoti.
• "Priestli, Jozef". Milliy biografiya lug'ati. London: Smith, Elder & Co. 1885–1900.
• PAHistory.com-ni o'rganing
• Poliakoff, Martin. "Jozef Priestli". Videolarning davriy jadvali. Nottingem universiteti.