This is quite similar to the advice by Sonke Ehrens and Nikolas Luhmann.

https://zoonomiaproject.org/

Interesting to contemplate the evolution of the idea of evolution through the Darwin family.

Charles would obviously have read his grandfather's book, but it also bears noting that he also had access to his grandfather's commonplace book (and likely his other papers).

See also: https://hypothes.is/a/FmVxQuqJEey33Uu0UTcMlg

Darwin's Grandfather<br /> by [[Dan Allosso]]

https://www.revolutionaryplayers.org.uk/the-scope-and-nature-of-darwins-commonplace-book/

Erasmus Darwin's commonplace book

It is one of the version(s?) published by John Bell based on John Locke's method and is a quarto volume bound in vellum with about 300 sheets of fine paper.

Blank pages 1 to 160 were numbered and filled by Darwin in his own hand with 136 entries. The book was started in 1776 and continued until 1787. Presumably Darwin had a previous commonplace book, but it has not been found and this version doesn't have any experiments prior to 1776, though there are indications that some material has been transferred from another source.

The book contains material on medical records, scientific matters, mechanical and industrial improvements, and inventions.

The provenance of Erasmus Darwin's seems to have it pass through is widow Elizabeth who added some family history to it. It passed through to her son and other descendants who added entries primarily of family related topics. Leonard Darwin (1850-1943), the last surviving son of Charles Darwin gave it to Down House, Kent from whence it was loaned to Erasmus Darwin House in 1999.

At the end of the 18th century, John Bell (1745–1831), an English publisher published notebooks with the title Bell’s Common-Place Book, Formed generally upon the Principles Recommended and Practised by Mr Locke. The notebooks commonly included 550 pages, of which eight pages included instructions on John Locke's indexing method.

Link to: - Didn't Erasmus Darwin use one of these?!

things that might have done some good lose all their goodness.”198 The overabundance of bad books drowned out even any good bits that might be present among them.

And we now say these same sorts of things about the internet and social media.

Commonplace books were popularized in the late 1400s/early 1500s in handbooks by Desiderius Erasmus, Philip Melanchthon, Rudolphus Agricola, and others along with the rise and accessibility of printed books.

Would have been nice to have some more background and history on their development and evolution. Mentions of florilegia, vade mecum, others perhaps? Other cultures?

Guarino da Verona when making the unlikely claim that note taking begin in earnest with Francesco Sacchini in the seventeenth century rather than a hundred years earlier with Erasmus and Vives.

I almost feel like I've arrived as I noticed this error in the text myself.

Interesting that he calls her out for making a compilation error, something which is very meta with respect to this particular text.

in print.33

1. Moss (1996), 54–55. For Guarino’s methods, see the treatise by his son Battista in Guarino (2002); Erasmus discusses commonplacing in De copia and De ratione studii (Basel, 1512), in Erasmus (1978), 605–6, 636–38, 672; Vives does so in De tradendis disciplinis (1531), in Vives (1971), 108, 133

Double check what Erasmus has to say as it would seem that Earle Havens contradicts this in Commonplace Books (Yale University Press, 2001). Perhaps its a difference of degree? I seem to recall that he indicated that Erasmus helped to popularize commonplacing practice.

I'm reminded here of a similar conversation I had circa 1996 with cinematographer Caleb Deschanel who lamented with me about the increase in the number of new low quality movies available on VHS and DVD and how we both spent time watching a lot of crap instead of focusing on the auteurs and better quality cineaste experiences that were available in remastered formats and collections like the Criterion Collection.

Another reason for the downfall of older Western memory traditions is the increased emphasis and focus on the use of commonplaces and commonplace books in the late 1400s onward.

Cross reference the popularity of manuals by Erasmus, Agricola, and Melanchthon.

On Erasmus’s preference for “study, order and care” over places and images, see Erasmus,De ratione studii(1512), quoted in Yates,The Art of Memory,p. 127

What other pedagogues were hostile to memory?

This is another point in the decline of memory traditions from the 1500s onward.

What effect did cheaper books and paper have on this decline?

Keep in mind that Erasmus had written a treatise on commonplacing which was also a point in the history of note taking though Blair doesn't acknowledge his contributions in her list here. Also Agricola and Melanchthon

https://web.archive.org/web/20160429010226/http://www.erasmusdarwin.org/collections/

Why might Erasmus have doubted its efficacy? Did he use it? Attempt to? Did he have some sort of cognitive defect that may have made it difficult/impossible for him in particular?

@MMScotofGlasgow, Hopefully it's not too late...

Francis Yates discusses Petrus Ramus as an educational reformer in Chapter 10 and onward in The Art of Memory. There she outlines Ramus' crusade against images (based in part on the admonition from 4 Deuteronomy about graven images) and on their prurient use (sex, violence, etc.) which were meant to make things more memorable. Ramism caught on in the late 1500's and essentially removed memory by the root from the subject of rhetoric of which it had been an integral part. Ramus felt that structure and rote memorization would suffice in its stead. As a result the method of loci decreased in prominence in schools and disappeared from the scene based on educational reform which was primarily pushed by Huguenot/Protestants. I've not read anywhere that the practice was ever banned, it just fell out of fashion due to these reforms.

I'm sure it didn't help that printed books became ever cheaper during/after this time and so the prior need to memorize for those reasons wasn't helped either.

I'm sure another confounding factor was Erasmus' Copia: Foundations of the Abundant Style (1512) which dramatically popularized the keeping and use of commonplace books by the learned and literate. These became a regular place in which people collected and kept their thoughts and ideas rather than memorizing them as they may have done in the past.

It is unclear who this English philosopher might have been, though it might be a reference to Erasmus Darwin, who Percy Shelley cites in the novel's introduction.

Erasmus Darwin (1731-1802), the evolutionist and poet who lived in Birmingham, England, is clearly on Percy Shelley's mind when he introduces Mary's text in the 1818 edition. Critics of the novel have not often followed this lead in thinking about it as an early work in the British evolutionary imagination. Erasmus Darwin had made "not of impossible occurrence" that one presently visible species could mutate into another. Victor contemplates this possibility—as an alarming one—when he speculates in Volume 3, Chapter 3, that the Creature's demand that he create a "mate" could result in a new evolutionary development, "a race of devils."

'Simple' repetition is one way to look at it, but Muckelbauer's Future of Invention provides an entirely different take on the value of repetition, of reproducing. Though both Quintilian and Erasmus return to similar ground again and again, they and the layout of the land are not precisely as they were before.

Shadows and objects