Shapin and Schaffer's *Leviathan and the Air-Pump* examines the intersection of experimental philosophy and social order in 17th-century England. They argue that Robert Boyle sought to create a "social space" for experimental philosophy, demonstrating how civic and religious dissent could be managed peacefully. Boyle's efforts involved three "technologies": material (experimental apparatus like the air-pump), literary (descriptions of experiments and witnesses), and social (rules of engagement in debate). These technologies aimed to establish a disciplined, fact-based approach to knowledge. However, Hobbes criticized Boyle's methods, arguing that the material technology leaked, the literary technology lacked certainty, and the social technology misconstrued knowledge. Hobbes believed that focusing on the matter of fact rather than underlying principles led to uncertainty and error. Shapin and Schaffer highlight the tension between Boyle's experimental philosophy and Hobbes' natural philosophy, reflecting broader conflicts between organized religion and science. They also note that Boyle's group faced challenges in replicating experiments and producing air-pumps, issues that persist in modern science. The book addresses the historiography of early modern science, emphasizing the creation of a sustained practice of experimental natural philosophy. While the book is comprehensive, it lacks European parallels and could benefit from comparisons with continental practices. Shapin and Schaffer's analysis of "social spaces" and "disciplinary spaces" is clear, though some jargon may be difficult to translate. The book includes a new translation of Hobbes' *Dialogus physicus*, offering insights into the debate between Boyle and Hobbes. Overall, the work provides valuable insights into the relationship between science, society, and knowledge in the 17th century.Shapin and Schaffer's *Leviathan and the Air-Pump* examines the intersection of experimental philosophy and social order in 17th-century England. They argue that Robert Boyle sought to create a "social space" for experimental philosophy, demonstrating how civic and religious dissent could be managed peacefully. Boyle's efforts involved three "technologies": material (experimental apparatus like the air-pump), literary (descriptions of experiments and witnesses), and social (rules of engagement in debate). These technologies aimed to establish a disciplined, fact-based approach to knowledge. However, Hobbes criticized Boyle's methods, arguing that the material technology leaked, the literary technology lacked certainty, and the social technology misconstrued knowledge. Hobbes believed that focusing on the matter of fact rather than underlying principles led to uncertainty and error. Shapin and Schaffer highlight the tension between Boyle's experimental philosophy and Hobbes' natural philosophy, reflecting broader conflicts between organized religion and science. They also note that Boyle's group faced challenges in replicating experiments and producing air-pumps, issues that persist in modern science. The book addresses the historiography of early modern science, emphasizing the creation of a sustained practice of experimental natural philosophy. While the book is comprehensive, it lacks European parallels and could benefit from comparisons with continental practices. Shapin and Schaffer's analysis of "social spaces" and "disciplinary spaces" is clear, though some jargon may be difficult to translate. The book includes a new translation of Hobbes' *Dialogus physicus*, offering insights into the debate between Boyle and Hobbes. Overall, the work provides valuable insights into the relationship between science, society, and knowledge in the 17th century.