David Lewis' objection to a generic theory of modality which he calls ‘magical ersatzism’ is that its linchpin, a relation he calls ‘selection’, must be either an internal or an external relation, and that this is unintelligible either way. But the problem he points out with classifying selection as internal is really just an instance of the general problem of how we manage to grasp underdetermined predicates, is not peculiar to magical ersatzism, and is amenable to (...) some familiar solutions. He provides no compelling grounds for thinking that classifying selection as external is unintelligible, and his argument has a false presupposition. I conclude that magical ersatzism is still a viable option in the metaphysics of modality. (shrink)

David Lewis' objection to a generic theory of modality which he calls ‘magical ersatzism’ is that its linchpin, a relation he calls ‘selection’, must be either an internal or an external relation, and that this is unintelligible either way. But the problem he points out with classifying selection as internal is really just an instance of the general problem of how we manage to grasp underdetermined predicates, is not peculiar to magical ersatzism, and is amenable to (...) some familiar solutions. He provides no compelling grounds for thinking that classifying selection as external is unintelligible, and his argument has a false presupposition. I conclude that magical ersatzism is still a viable option in the metaphysics of modality. (shrink)

David Lewis’s arguments against magical ersatzism are notoriously puzzling. Untangling different strands in those arguments is useful for bringing out what he thought was wrong with not just one style of theory about possible worlds, but with much of the contemporary metaphysics of abstract objects. After setting out what I take Lewis’s arguments to be and how best to resist them, I consider the application of those arguments to general theories of properties and relations. The constraints Lewis motivates (...) turn out to yield an argument for concretism about possible individuals that is quite different from the better-known Lewisian arguments for that position. The discussion also touches on the puzzling question of whether things are the way they are because of the properties they have, or are the properties and relations the way they are because of the things that have them. (shrink)

Magical ersatzism is the view that possible worlds are primitive abstract entities. In On the Plurality of Worlds, David Lewis presented what appeared to many to be a devastating argument against magical ersatzism. In this paper, I show that Lewis’ central argument does not succeed. Magical ersatzism remains a viable theory of possible worlds.

Magical ersatzism is the view that possible worlds are primitive abstract entities. In On the Plurality of Worlds, David Lewis presented what appeared to many to be a devastating argument against magical ersatzism. In this paper, I show that Lewis’ central argument does not succeed. Magical ersatzism remains a viable theory of possible worlds.

David Lewis objected to theories that posit necessary connections between distinct entities and to theories that involve a magical grasping of their primitives. In On the Plurality of Worlds, Lewis objected to nondescript ersatzism on these grounds. The literature contains several reconstructions of Lewis’ critique of nondescript ersatzism but none of these interpretations adequately address his main argument because they fail to see that Lewis’ critique is based on broader methodological considerations. I argue that a closer look (...) at his methodology reveals the broader objection he presented against nondescript ersatzism. This objection, I further argue, remains a challenge for the ersatzer who posits structure-less entities as possible worlds. (shrink)

Against the forces of modal ersatzism Lewis launches a variety of attacks, some of which are clearly compelling, others of which are less so. I argue that pictorial ersatzism cannot clearly be distinguished from magical ersatzism, and--more interestingly--that 'genuine' modal realism is subject to precisely the criticisms so fatal for the magical ersatzers.

Global interests in bioethics have increased drastically since the end of 20th century. The reason for this should be ascribed to a broad application of molecular-genetic methods introduced in human bio-medicine. This has, in turn, produced an involvement and development of numerous inter-disciplines, which have started to apply bioethics as a part of their own subject of interest. This article presents more than a decade of experience of teaching bioethics in our country, particularly under the auspices of the National Com?mittee (...) for Bioethics of UNESCO-commission of Serbia. Globalni interes za bioetiku drasticno se povecao krajem dvadesetog stoleca, sto treba pripisati sirokoj primeni molekularno-genetickih metoda uvedenih u oblasti humane biomedicine. Ovo je dovelo do prikljucenja i razvitka brojnih interdisciplinarnih oblasti koje su bioetiku prihvatile kao deo svog opsega interesa. U ovom se clanku iznosi iskustvo dugo preko deset godina o primeni edukacije bioetike u nasoj zemlji, posebno u organizaciji i pod okriljem Nacionalnog komiteta za bioetiku UNESCO-ve komisije R. Srbije. (shrink)

Temporal ersatzism is the view that past entities exist, but are not concrete. The view is analogous to modal ersatzism, according to which merely possible worlds exist, but are not concrete. The goal of this paper is to give the reader a sense of the scope of available temporal ersatzist views, the ways in which the analogy with modal ersatzism may be helpful in characterizing and defending those views, and the sorts of considerations that are relevant when (...) evaluating particular versions of temporal ersatzism. (shrink)

ABSTRACT Temporal eliminativism is the view that the present is privileged because past and future entities do not exist. Temporal ersatzism is the view that the present is privileged because, although past and future entities exist, they are not concrete. I argue that shifting from temporal eliminativism to temporal ersatzism can help to address objections to the former theory that are due to relativity theory—but only if temporal ersatzism is understood in a fairly specific way and only (...) in so far as the temporal ersatzist is willing to take on some prima facie surprising commitments. I close by showing how the claims that I make with respect to temporal ersatzism generalise to other theories of time on which the present is privileged, including McDaniel’s [2018] presentist existential pluralism. (shrink)

According to theists, God is an immaterial thinking being. The main question of this article is whether theism supports the view that we are immaterial thinking beings too. I shall argue in the negative. Along the way, I will also explore some implications in the philosophy of mind following from the observation that, on theism, God’s mentality is in a certain respect magical.

Renaissance magic was an attempt to supply Platonism with a philosophy of nature that could compete with Aristotelian physics. It was expected to heal the increasing breach between science and faith. However, the basic presupposition of every magic worldview, the notion of a living universe, favors immanentism and arguably hastened the rise of secularism. Secularism, it should be noted, was not an identifiable set of theories but a process towards modernity with its correspondent philosophical theology. Three different stages in that (...) development can be shown in the philosophical systems of three famous Renaissance magicians: Henry Cornelius Agrippa, Giordano Bruno, and Tommaso Campanella. (shrink)

Miller (1956) summarized evidence that people can remember about seven chunks in short-term memory (STM) tasks. However, that number was meant more as a rough estimate and a rhetorical device than as a real capacity limit. Others have since suggested that there is a more precise capacity limit, but that it is only three to five chunks. The present target article brings together a wide variety of data on capacity limits suggesting that the smaller capacity limit is real. Capacity limits (...) will be useful in analyses of information processing only if the boundary conditions for observing them can be carefully described. Four basic conditions in which chunks can be identified and capacity limits can accordingly be observed are: (1) when information overload limits chunks to individual stimulus items, (2) when other steps are taken specifically to block the recoding of stimulus items into larger chunks, (3) in performance discontinuities caused by the capacity limit, and (4) in various indirect effects of the capacity limit. Under these conditions, rehearsal and long-term memory cannot be used to combine stimulus items into chunks of an unknown size; nor can storage mechanisms that are not capacity-limited, such as sensory memory, allow the capacity-limited storage mechanism to be refilled during recall. A single, central capacity limit averaging about four chunks is implicated along with other, noncapacity-limited sources. The pure STM capacity limit expressed in chunks is distinguished from compound STM limits obtained when the number of separately held chunks is unclear. Reasons why pure capacity estimates fall within a narrow range are discussed and a capacity limit for the focus of attention is proposed. Key Words: attention; enumeration; information chunks; memory capacity; processing capacity; processing channels; serial recall; short-term memory; storage capacity; verbal recall; working memory capacity. (shrink)

Leddington (2016) remains the leading contemporary philosophical account of magic, one that has been relatively unchallenged. In this discussion piece, I have three aims; namely, to (i) criticise Leddington’s attempt to explain the experience of magic in terms of belief-discordant alief; (ii) explore the possibility that much, if not all, of the experience of magic can be explained by mundane belief-discordant perception; and (iii) argue that make-believe is crucial to successful performances of magic in ways Leddington at best overlooks and (...) at worst denies. (shrink)

The story of the beliefs and practices called 'magic' starts in ancient Iran, Greece, and Rome, before entering its crucial Christian phase in the Middle Ages. Centering on the Renaissance and Marsilio Ficino - whose work on magic was the most influential account written in premodern times - this groundbreaking book treats magic as a classical tradition with foundations that were distinctly philosophical. Besides Ficino, the premodern story of magic also features Plotinus, Iamblichus, Proclus, Aquinas, Agrippa, Pomponazzi, Porta, Bruno, Campanella, (...) Descartes, Boyle, Leibniz, and Newton, to name only a few of the prominent thinkers discussed in this book. Because pictures play a key role in the story of magic, this book is richly illustrated. (shrink)

Of course, words aren’t magic. Neither are sextants, compasses, maps, slide rules and all the other paraphenelia which have accreted around the basic biological brains of homo sapiens. In the case of these other tools and props, however, it is transparently clear that they function so as to either carry out or to facilitate computational operations important to various human projects. The slide rule transforms complex mathematical problems (ones that would baffle or tax the unaided subject) into simple tasks of (...) perceptual recognition. The map provides geographical information in a format well-suited to aid complex planning and strategic military operations. The compass gathers and displays a kind of information that (most) unaided human subjects do not seem to command. These various tools and props thus act to generate information, or to store it, or to transform it, or some combination of the three. In so doing, they impact our individual and collective problem- solving capacities in much the same dramatic ways as various software packages impact the performance of a simple pc. (shrink)

These studies examined whether having thoughts related to an event before it occurs leads people to infer that they caused the event— even when such causation might otherwise seem magical. In Study 1, people perceived that they had harmed another person via a voodoo hex. These perceptions were more likely among those who had first been induced to harbor evil thoughts about their victim. In Study 2, spectators of a peer’s basketball-shooting performance were more likely to perceive that they (...) had influenced his success if they had first generated positive visualizations consistent with that success. Observers privy to those spectators’ visualizations made similar attributions about the spectators’ influence. Finally, addi- tional studies suggested that these results occur even when the thought-about outcome is viewed as unwanted by the thinker and even in field settings where the relevant outcome is occurring as part of a live athletic competition. (shrink)

Black magic (henceforth BM) is acting in an attempt to harm human beings through supernatural means. Examples include the employment of spells, the use of special curses, the burning of objects related to the purported victim, and the use of pins with voodoo dolls. For the sake of simplicity, we shall focus on attempts to kill through BM. The moral attitude towards BM has not been, as far as we know, significantly discussed in contemporary analytic philosophy. Yet the topic brings (...) up interesting questions and poses challenges, occasionally even reaching the level of paradoxes. Ideas of respecting persons, in particular, will be seen to be challenged by this form of magic. The notion of respecting persons will be treated here broadly and pluralistically. Indeed part of the interest in the discussion will be the unfolding of the diverse ways in which this term should be understood, and the contrasts between its various uses. Often, as we shall see, respect for persons and disrespect for them, in different senses, will co‐exist, and the dilemma will be one where avoiding some forms of disrespect will involve us in disrespect in other senses. (shrink)

Language, through the discrete nature of linguistic names and strictly determined grammatical rules, creates absolute, “quantized”, sharply separated “facts” within the external world that is continuous, “fuzzy” and relational in its essence. Therefore, it is similar, in some important sense, to magic, which attributes causal and creative power to magical words and formulas. On the one hand, language increases greatly the effectiveness of the processes of thinking and interpersonal communication, yet, on the other hand, it determines and distorts to (...) a large extent the picture of the world created within the mind. The relatively smallest (but still significant) magical admixture is present in science, because of its relatively reliable methodology, while the largest is found in religion and a large part of philosophy. The magical nature of language also manifests itself in logic and mathematics that refer to ill determined, fuzzy objects, sets and relations in the real world. The meaning of linguistic names is based on the conceptual network—an epiphenomenon (continuous in its essence) of the neural network—where interactions between particular concepts are based on the relation of connotation. The names and formulas of language correspond to these concepts which are best separated and determined. A direct relation of denotation between the elements of language and “facts” of the world is an illusion. While we cannot dispense with language because of its immense usefulness, we must remember about its “fact-creating” nature and influence on our thought and cognitive processes. The picture of the reality created as the result of them is to a large extent formed and deformed by the nature of language, and not by the “immanent” properties of the world in itself. (shrink)

The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...) natural philosophy, psychology, metaphysics, and theology, in addition to didactic fables. The Rasa'il constitutes a paradigmatic legacy in the canonization of philosophy and the sciences in mediaeval Islamic civilization, as well as having shown a permeating influence in Western culture. This is the fifth volume in a series presenting the very first critical edition of the Rasa'il in its original Arabic, complete with the first fully annotated English translation. Epistle 52: On Magic is the last in the corpus, and presents the short version of the 'Epistle on Magic, Incantations, and the Evil Eye'. Within its pages the authors of the epistle argue for the legitimacy of magic and the other occult sciences, and seek confirmation of their views in authorities as diverse as Plato, the Qur'ân, the Torah, the astrologer Abû Ma'shâr, and the mysterious sect of pagan star-worshippers known as the Sabians of Harrân. As in all other volumes of the series, this volume provides the first critical edition of the Arabic text, together with an English translation and a substantial range of notes. An extensive introduction highlights the unique relevance of this treatise within the framework of the Brethren's encyclopaedia itself, and to the history of science in general. (shrink)

Pico della Mirandola, one of the most remarkable thinkers of the Renaissance, has become known as a founder of humanism and a supporter of secular rationality. Brian Copenhaver upends this understanding of Pico, unearthing the magic and mysticism in the most famous work attributed to him, The Oration on the Dignity of Man.

Magic takes many forms. Supernatural magic is what our ancestors used in order to explain the world before they developed the scientific method. The ancient Egyptians explained the night by suggesting the goddess Nut swallowed the sun. The Vikings believed a rainbow was the gods’ bridge to earth. The Japanese used to explain earthquakes by conjuring a gigantic catfish that carried the world on its back—earthquakes occurred each time it flipped its tail. These are magical, extraordinary tales. But there (...) is another kind of magic, and it lies in the exhilaration of discovering the real answers to these questions. It is the magic of reality—science. Packed with clever thought experiments, dazzling illustrations and jaw-dropping facts, The Magic of Reality explains a stunningly wide range of natural phenomena. What is stuff made of? How old is the universe? Why do the continents look like disconnected pieces of a puzzle? What causes tsunamis? Why are there so many kinds of plants and animals? Who was the first man, or woman? This is a page-turning, graphic detective story that not only mines all the sciences for its clues but primes the reader to think like a scientist as well. Richard Dawkins, the world’s most famous evolutionary biologist and one of science education’s most passionate advocates, has spent his career elucidating the wonders of science for adult readers. But now, in a dramatic departure, he has teamed up with acclaimed artist Dave McKean and used his unrivaled explanatory powers to share the magic of science with readers of all ages. This is a treasure trove for anyone who has ever wondered how the world works. Dawkins and McKean have created an illustrated guide to the secrets of our world—and the universe beyond—that will entertain and inform for years to come. (shrink)

How is consciousness possible? What biological purpose does it serve? And why do we value it so highly? In Soul Dust, the psychologist Nicholas Humphrey, a leading figure in consciousness research, proposes a startling new theory. Consciousness, he argues, is nothing less than a magical-mystery show that we stage for ourselves inside our own heads. This self-made show lights up the world for us and makes us feel special and transcendent. Thus consciousness paves the way for spirituality, and allows (...) us, as human beings, to reap the rewards, and anxieties, of living in what Humphrey calls the "soul niche." Tightly argued, intellectually gripping, and a joy to read, Soul Dust provides answers to the deepest questions. It shows how the problem of consciousness merges with questions that obsess us all--how life should be lived and the fear of death. Resting firmly on neuroscience and evolutionary theory, and drawing a wealth of insights from philosophy and literature..."--Jacket. (shrink)

It probes the work of Pythagoras, Galileo, Berkeley, Einstein, and others, exploring how "number magic" has influenced religion, philosophy, science, and mathematics.

According to span theory, a behavioral theory of the magical numbers, Cowan's 4 and Miller's 7 are simply two different points on the same ogive describing the relation between performance and span load, a fundamental task characteristic. Span theory explains the magical numbers in terms of a unitary limited span ability, a mathematical abstraction from that ogive.

Weber’s claim that Calvinism eliminated magic from the world, inserted into The Protestant Ethic in 1920 and arising out of research reported in The Sociology of Religion, entails a sociological but also a theological proposition identified in this article. Weber’s conceptualization of magic permits his examination of the economic ethics of the world religions. Non-European cases, including China, are examined by Weber to confirm his Protestant Ethic argument regarding modern capitalism. He holds that Confucian rationality, associated with bureaucratic order, is (...) compromised by its tolerance of magic. Weber contrasts this with the Calvinist rejection of magic. Weber’s claims regarding Calvinist demagicalization are made without regard to the Reformation Calvinist obsession with satanic witchcraft, in which the efficacy of magic is accepted as real. The distance between Calvinism and Confucianism, essential to Weber’s argument, is thus narrowed. (shrink)

The late 20th century saw great movement in the philosophy of language, often critical of the fathers of the subject-Gottlieb Frege and Bertrand Russell-but sometimes supportive of (or even defensive about) the work of the fathers. Howard Wettstein's sympathies lie with the critics. But he says that they have often misconceived their critical project, treating it in ways that are technically focused and that miss the deeper implications of their revolutionary challenge. Wettstein argues that Wittgenstein-a figure with whom the critics (...) of Frege and Russell are typically unsympathetic-laid the foundation for much of what is really revolutionary in this late 20th century movement. The subject itself should be of great interest, since philosophy of language has functioned as a kind of foundation for much of 20th century philosophy. But in fact it remains a subject for specialists, since the ideas are difficult and the mode of presentation is often fairly technical. In this book, Wettstein brings the non-specialist into the conversation (especially in early chapters); he also reconceives the debate in a way that avoids technical formulation. The Magic Prism is intended for professional philosophers, graduate students, and upper division undergraduates. (shrink)

The Magic of Truth defends truth’s relativity by examining its role in the arts and sciences, as well as in our own lives and traditions. This book argues that no field of study can progress without calling into question the traditional view of truth as a clear, objective image.

The concept of “magic realism” raises many problems, both theoretical and historical. I first encountered it in the context of American painting in the mid-1950s; at about the same time, Angle Flores published an influential article in which the term was applied to the work of Borges;1 but Alejo Carpentier’s conception of the real maravilloso at once seemed to offer a related or alternative conception, while his own work and that of Miguel Angel Asturias seemed to demand an enlargement of (...) its application.2 Finally, with the novels of Gabriel García Márquez in the 1960s, a whole new realm of magic realism opened up whose exact relations to preceding theory and novelistic practice remained undetermined. These conceptual problems emerge most clearly when one juxtaposes the notion of magic realism with competing or overlapping terms. In the beginning, for instance, it was not clear how it was to be distinguished from that vaster category generally simply called fantastic literature; at this point, what is presumably at issue is a certain type of narrative or representation to be distinguished from realism. Carpentier, however, explicitly staged his version as a more authentic Latin American realization of what in the more reified European context took the form of surrealism: his emphasis would seem to have been on a certain poetic transfiguration of the object world itself—not so much a fantastic narrative, then, as a metamorphosis in perception and in things perceived . In García Márquez, finally, these two tendencies seemed to achieve a new kind of synthesis—a transfigured object world in which fantastic events are also narrated. But at this point, the focus of the conception of magic realism would appear to have shifted to what must be called an anthropological perspective: magic realism now comes to be understood as a kind of narrative raw material derived essentially from peasant society, drawing in sophisticated ways on the world of village or even tribal myth. Recent debates, meanwhile, have complicated all this with yet a different kind of issue: namely, the problem of the political or mystificatory value, respectively, of such texts, many of which we owe to overtly left-wing revolutionary writers .3 In spite of these terminological complexities—which might be grounds for abandoning the concept altogether—it retains a strange seductiveness which I will try to explore further, adding to the confusion with reference points drawn from the work of Jacques Lacan and from Freud’s notion of the “uncanny,” and compounding it by an argument that magic realism is to be grasped as a possible alternative to the narrative logic of contemporary postmodernism.4 1. See Angel Flores, “Magical Realism in Spanish American Fiction,” Hispania 38 : 187-92.2. See Alejo Carpentier, “Prólogo” to his novel El Reino de este mundo ; the most useful survey of the debate remains Roberto Gonzalez Echeverria, “Carpentier y el realism magico,” in Otros Mundos, otros fuegos, ed. Donald Yates, Congreso International de Literature Iberoamericana 16 , pp. 221-31.3. See Angel Rama, La Novel en America Latina , and especially Carlos Blanco Aguinaga, De Mitólogos y novelistas , in particular the discussions of Gabriel García Márques and Alejo Carpentier.4. My own general frame of reference for “postmodernism” is outlined in my “Postmodernism; or, The Cultural Logic of Late Capitalism,” New Left Review 146 : 53-92. Frederic Jameson, William A. Lane Professor of Comparative Literature at Duke University, is the author of The Prison-House of Language and The Political Unconscious: Narrative as a Socially Symbolic Act. He is also a member of the editorial collective of Social Text. His previous contributions to Critical Inquiry are “The Symbolic Inference; or, Kenneth Burke and Ideological Analysis” and “Ideology and Symbolic Action”. (shrink)

Ces dernières décennies, il est devenu habituel de considérer que la polis de la période classique contrôlait la religion sous tous ces aspects. Ce n’est que récemment que ce point de vue a été mis en question. Même si les aspects plus marginaux de la religion de la polis ont déjà reçu l’attention nécessaire, leur étude reste marquée, dans une certaine mesure, par les préjugés des savants des générations antérieures, eux-mêmes nourris des préjugés et des représentations des auteurs anciens. Cet (...) article se concentre sur les lieux de la vie reli­gieuse grecque, et plus particulièrement athénienne, où des livres et de l’écrit étaient particu­lièrement importants, dans la mesure où l’écrit permet aux gens de prendre une position plus indépendante en regard de la religion de la polis. Mes observations concerneront les manteis , la magie , les mystères et l’Orphisme , la mythographie , en terminant par quelques considérations sur la nature de la religion de la polis .In recent decades it has become customary to assume that in the classical period the polis controlled religion in all its aspects. It is only recently that this view is being questioned. Although the more marginal aspects of polis religion have already received the necessary attention, the study of these marginal aspects remains dominated, to a certain extent, by old prejudices of previous generations of scholars, which in turn were sometimes fed by the prejudices or representations of ancient authors. I will concentrate on those areas of Greek, especially Athenian, religious life in which books and writing were particularly important, as the written word enabled people to take a more independent stance in polis religion. Subsequently, I will make observations on manteis , magic , mysteries and Orphism and mythography , and end with some remarks on the nature of polis religion. (shrink)

These articles address the complex interactions between religion, natural philosophy and magic in sixteenth- and seventeenth-century Europe. The essays on the Elizabethan mathematician John Dee show that his angelic conversations owed a significant debt to medieval magical traditions and how Dee's attempts to communicate with spirits were used to serve specific religious agendas in the mid-seventeenth century. The essays devoted to Giordano Bruno offer a reappraisal of the magical orientation of the Italian philosopher's mnemotechnical and Lullist writings of (...) the 1580s and 90s. The three studies on the atomistic or corpuscularian natural philosophy of the Northumberland and Cavendish circles, argue that there was a distinct English corpuscularian tradition prior to the Gassendian influence in the 1640s and 50s. Finally, two essays on the seventeenth-century Intelligencer Samuel Hartlib and his correspondents show how religion alchemy and natural philosophy interacted during the 'Puritan Revolution'. (shrink)

An introduction to the philosophical study of theatrical magic.

Cowan's revisiting of the magic number is very timely and the case he makes for a more moderate number than seven is persuasive. It is also appropriate to frame his case within a theoretical context, since this will influence what evidence to include and how to interpret it. He presents his model however, as a contrast to the working memory model of Baddeley. I suggest that this reflects a misinterpretation of our model resulting in a danger of focusing attention on (...) pseudo-problems rather than genuine disparities between his approach and my own. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The “Magic” of Music:Archaic Dreams in Romantic Aesthetics and an Education in AestheticsAlexandra Kertz-WelzelO, then I close my eyes to all the strife of the world—and withdraw quietly into the land of music, as into the land of belief, where all our doubts and our sufferings are lost in a resounding sea....1Music serves many different functions in human life, accompanying everyday activities such as working, shopping, or watching TV, (...) as well as creating an individual world of sounds in which to relax, to enjoy life, or just to escape into one's dreams. Tia DeNora describes this personal use of music as a technology for the self and quotes Mireille, a contract cleaner, who thinks that "everybody should listen to music. It helps you to be calm, relaxed, to see your life differently."2This desire to change minds or moods and perhaps to be personally transformed by music also motivates adolescents to listen to their music giving them a strong feeling of self-identity and helping to relieve boredom, get through difficult times, or reduce tension.3 Although this obviously everyday use of music is usually different from the life-changing strong experiences with music which Robert Panzarella4 or Alf Gabrielsson5 investigate in their research, it nevertheless shows the natural human desire to use music to transform emotions or experience life more intensively. Certainly, adolescents do have different kinds [End Page 77] of intensive and even ecstatic experiences with music; for example, while attending a rock concert with its pseudo-religious implications, or a Friday night dance party with friends, or while making music in a band. Gabrielsson quotes the description of a young woman, attending an outdoor concert of Prince:One feels so free somehow. At concerts one can dance, jump, scream and sing as much as one wants. You are like a part of it all, not just a spectator. Throughout the whole concert the audience was in total ecstasy. It was only one thing that mattered: the music! You are filled with the wonderful feeling that everything is all right, that you are living only for what is happening 'right now.' You are in a way 'intoxicated with joy."... You don't think about what you are doing. You do what you feel like, without even thinking about it.6This desire for intensive or even ecstatic experiences through music is not only an aspect of individual life, it is also an important issue in the history of music and aesthetics from ancient times. One origin of music and art can be found in the relationship of music with religion and ritual, using sound's emotional and ecstatic power to connect the world of human beings and the sacred. Music as magic and a means of ecstasy was a frequent conceptualization in ancient Egypt, as well as in Greece, in the rites of ancient Celts and early Christians, and also in non-Western religions today.7 Priests or shamans among the Australian Aborigines, Native Americans, and West-African tribes use the emotional power of music to evoke trance in their contemporary practices.Unfortunately, the aesthetics of Western European art music, especially since the eighteenth century, tends to eliminate this sensual "magic"8 of music only to replace an ecstatic way of experiencing music with a more intellectual approach. The idea of absolute music or the aesthetics of formalism attempts to establish a "pure" approach to listening without feeling, imagination, or sensuality. It is a claim to elitism which might be one reason why it is difficult for students to be affected by Western European art music, since it appears to be far away from their own world of intensive music experience. Not only the way of listening and performing Western European art music, but also the music itself may prevent students from further involvement in "classical" music and having the kind of intensive experiences their "own" music offers them. If a goal of music education is not only to involve students in art music but also to deepen and enhance their lives through aesthetic experiences, it may be reasonable to start with their musical experiences and to... (shrink)

This book is a study of the origins and development of Greek science, focusing especially on the interactions of scientific and traditional patterns of thought from the sixth to the fourth centuries BC. The starting point is an examination of how certain Greek authors deployed the category of 'magic' and attacked magical beliefs and practices, and these attacks are related to their complex background in Greek medicine and speculative thought. In his second chapter Dr Lloyd outlines the development, and (...) assesses the significance, of the theory and practice of argument in early Greek science, and he follows this with a study of the development of empirical research. Finally the author confronts the question of why the Greeks invented science: what precisely was their contribution to science, and what social, economic, ideological and political factors had a bearing on the growth of science in Greece. (shrink)

It is argued here that cognitive science currently neglects an important source of insight into the human mind: the effects created by magicians. Over the centuries, magicians have learned how to perform acts that are perceived as defying the laws of nature, and that induce a strong sense of wonder. This article argues that the time has come to examine the scientific bases behind such phenomena, and to create a science of magic linked to relevant areas of cognitive science. Concrete (...) examples are taken from three areas of magic: the ability to control attention, to distort perception, and to influence choice. It is shown how such knowledge can help develop new tools and indicate new avenues of research into human perception and cognition. (shrink)