Voltaire was even said to consume up to 50 cups a day!
Here's the story of how a strange and bitter drink from the East found its way to England and became the lifeblood of modern thought... 🧵
It’s fair to say that when Western merchants traversing Ottoman lands in the 17th century encountered the drink the locals called “Coffa” they weren’t impressed.
One remarked that it was as “blacke as soote, and tasting not much unlike it”
Though the taste may not have drawn them in initially, the culture did.
In Constantinople and Aleppo, coffee was consumed in coffee houses where men would meet each other, chat and socialise the days away.
It reminded the merchants of the taverns back in London.
Soon, as coffee made its way back West with other goods like opium and tobacco, coffee houses like the ones those merchants encountered in the Ottoman world began to spring up all over England.
The first ever coffee house was opened in 1650 in Oxford.
Academics crowded in, energised by a drink that sharpened their minds instead of dulling them. For the first time, conversation went late into the night without staggering into drunkenness.
And in 1652, the first coffee house in London was opened by Pasqua Rosee, an Armenian servant who had travelled with his English master from Smyrna.
It stood in St Michael’s Alley, Cornhill, and quickly became a sensation as Londoners flocked to taste this exotic new drink.
Unlike taverns and alehouses, which were mostly frequented by working men, labourers, and sailors, and were often noisy and disorderly, coffee houses offered a place to conduct business, trade news, read and distribute pamphlets, and have debates.
By the latter half of the 17th century, they were opening up all over London, drawing in people from all across the social spectrum, where the boundaries of class would temporarily dissolve.
Indeed, the Abbé Prévost marvelled:
“What a lesson to see a lord or two, a baronet, a shoemaker, a tailor, a wine merchant, and a few others of the same stamp, poring over the same newspapers. Truly the coffee houses are the seats of English liberty.”
That men could gather to discuss philosophy, science, politics, and trade outside the confines of court, church, or universitycaptured the spirit of the age.
These were the values of the Enlightenment itself: open debate, shared knowledge, and the testing of ideas in public.
Not only that, but it was cheap too. A penny for entry which would usually include the first cup of coffee. It was this that earned coffee houses the nickname “Penny Universities”
Each house had its own character:
· The Grecian, where Newton and Halley argued over science.
· Lloyd’s, where shipping merchants built the world’s great insurance market.
· Jonathan’s, where stock-jobbers laid the foundations of modern finance.
Knowledge spread faster than ever.
Pamphlets like The Tatler and The Spectator were written for a coffee-house audience.
Grabbing a coffee meant keeping your finger on the pulse and breaking news often reached the tables before it hit the press.
We are used to the idea of an informed public, chatting politics in pubs, bars, at work or even down at the gym.
But in the 17th century this was something entirely new. Coffee houses became the first places where such open discussion could flourish.
The philosopher Jürgen Habermas later called them the seedbeds of the “public sphere” — the beginnings of public opinion itself.
Thus, in the 17th century, a critical, engaged, and self-conscious public emerged.
By the early 18th century, coffee houses were at their peak. Buzzing hubs of trade, news, ideas. Incubators of Enlightenment ideals and culture.
But as fashions change, and tea became the drink of choice since it was cheaper and easier to prepare at home, they slowly declined.
Their spirit lived on, however— in newspapers, learned societies, and trading floors— and coffee itself still holds a central position in social life as a drink that gathers people together in cafes and homes around the world.
The age of the coffee house had passed, but its legacy endured.
From the bitter “Coffa” of Constantinople to the crowded houses of Oxford and London, the ideas that changed the world were brewed in cups of coffee.
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In the ancient world, the cosmos was understood through myth and stories.
Zeus ruled the heavens, Poseidon commanded the seas, and the harvest relied on the favour of Demeter.
But 2,500 years ago, on the shores of ancient Greece, a radical transformation in thought began… 🧵
Rather than just accept that gods were responsible for shaping the natural world, there were some ancient Greek thinkers who began to ask questions like:
What is the world made of?
How does it work?
Why do things change?
They began to search for an underlying fundamental principle that could be discovered, not through the stories told by sages and travelling bards, but through reason, observation, and logic.
Can reason and rational understanding alone lead to human flourishing?
This question has shaped Western thought since the Enlightenment, and no philosopher embodied this ideal more powerfully than Baruch Spinoza.
But is it enough? ...🧵
Baruch Spinoza was a 17th Century Dutch philosopher who attempted a total re-conceptualisation of God as a means to reconcile religion with the emerging scientific worldview.
Spinoza's vision – which would come to define modern scientific thinking – was radical: God is re-defined as “substance” or identified with “nature”— a singular and necessary force that permeates and constitutes everything in existence.
Seneca was a Roman Statesman and Stoic philosopher who had the unenviable job of advising one of Rome's most bloodthirsty rulers, the Emperor Nero
Despite the challenges, his life and philosophy offer timeless lessons about navigating power, conflict, and adversity
A thread 🧵
1/ Learn to persuade others who don’t share your values, rather than compromise them
When he was first appointed by Agrippina to tutor her young son the future emperor Nero, Seneca quickly learned that this was a boy who did not like being told what to do.
Instead of lecturing Nero on morality—an approach unlikely to succeed—Seneca used historical examples and carefully praised good decisions to guide him.
His treatise "De Clementia" (On Mercy) reveals his method.
Antonin Sertillanges was a French Dominican friar and theologian who wrote what might be the greatest guide to the pursuit of meaningful work ever published.
Here are just six principles from his masterwork, The Intellectual Life, that will transform how you think and work... 🧵
1/ You don’t need genius to achieve great things
“One does not need extraordinary gifts to carry some work through; average superiority suffices; the rest depends on energy and wise application of energy" he writes.
Patience and diligence count for almost all success.
“It is as with a conscientious workman, careful and steady at his task: he gets somewhere, while an inventive genius is often merely an embittered failure.”
What is it about great art that moves us so profoundly? For the 19th Century German philosopher Arthur Schopenhauer, the answer lies in its capacity to strip away the illusions of our everyday lives and to connect us with the fundamental truths of reality.
Here's why... 🧵
Schopenhauer, who was significantly influenced by Eastern religious teachings, believed all existence to be defined by a ceaseless and inescapable striving that is the root of all pain and suffering in the world.
This striving—which he called "the Will"—is a kind of blind and irrational force that underlies all of reality. The world that we see and experience masks this reality with what Schopenhauer calls "representation."