In this study it is proposed to illustrate Plato's statements about painting from what we know of contemporary artists and styles, and more particularly to show his condemnation of Athenian art of the late fifth century and his appreciation of Peloponnesian art of the early fourth century.
Reviews : Zygmunt Bauman, Intimations of Postmodernity ; Steven Seidman and David G. Wagner , Postmodernism and Social Theory ; Stephen Crook, Jan Pakulski and Malcolm Wa ters, Postmodernization: Change in Advanced Society ; Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-modern Culture.
H. G. Wells has long occupied a curious place in the literary history of the early twentieth century, positioned as an extremely popular yet myopic outsider whose seeming miscalculation of the post-1910 literary zeitgeist acted in a directly inverse relation to his uncannily accurate technological predictions of the world to come. Wells’s reputation as a literary innovator in this period sunk in opposite relation to his rising stature as a futurologist, a shift whose repercussions for the author’s legacy are, as (...) both Roger Luckhurst and Steven McLean have recently noted, still largely evident in the ways his work is positioned, studied, and debated in the contemporary academy.1 As Wells’s 1890s scientific romances .. (shrink)
This paper investigates the philosophy of the eighteenth-century German physicist Georg Christoph Lichtenberg (1742–1799), situating his views in the context of early-modern views of the self, and providing an interpretation and assessment of his remarks on self-consciousness and personal identity in his Waste Books. In these remarks, which include his famous observation that we are warranted only in saying “it thinks” rather than “I think,” Lichtenberg criticizes the rationalist metaphysics of the soul for confusing conceivability with cognizability and argues that (...) we cannot know ourselves to be a persisting substantial self on the basis of the observations of inner sense. We are justified only in claiming that the self is a series of interrelated conscious representations and sensations. Lichtenberg’s rejection of the substantial self in favor of this view of the self also leads him to conclude in other remarks that personal identity consists in the continuity of consciousness produced by memory regardless of the material basis upon which consciousness supervenes. (shrink)
Georg Christoph Lichtenberg (1742–99) is perhaps best known for his aphoristic writings collected in his Sudelbücher (Waste Books) and his critique of the substantial view of the self in which he argues that we should say “it thinks,” that is, “thinking is happening” rather than “I think.” However, Lichtenberg also reflects in the Waste Books and his lectures on physics on a wide range of issues in epistemology and metaphysics concerning realism and idealism that inform his thoughts on the natural (...) sciences. In this paper, I argue that Lichtenberg rejects epistemological realism in favor of idealism and that he focuses on the heuristic and explanatory value of scientific theories rather than their ability to depict nature accurately as it is independent of our minds. I show how his reflections on idealism and the uses of scientific theories also inform his positions on natural laws, causation, induction, and debates between atomists and dynamists about the nature of matter and the cause of gravity. (shrink)