Rembrandt’s faceless faces

This article examines Rembrandt’s investigation of his own face in tandem with his studies of outcast populations in and around Amsterdam. While historians have titled these latter studies as “beggars,” I contextualize these figures within a history of migration, early modern Dutch globalization and shifting concepts of poverty and charity. Understanding these figures in a larger historical framework illustrates how Rembrandt used his own face to visualize the increasingly faceless populations passing through Amsterdam.     

Is absolute secularity conceivable?

ABSTRACT

This paper critically examines the prospects for thoroughly secular thought. It does so in relation to recent theories of secularization (and especially Charles Taylor’s and Hans Blumenberg’s) as well as by attending to two very different intellectual projects, one mounted by Jeremy Bentham (in particular his concept of felicity or happiness), the other by Michael Oakeshott. It argues that Bentham’s utilitarian account of happiness depends on a Christian conceptual structure, and that Oakeshott’s understanding of philosophy as a practice of questioning presents a brighter hope for thoroughly secular thought.     

Naked wax and necessary existence: modal voluntarism and Descartes’s motives

ABSTRACT

Descartes’s commitment to modal voluntarism was one of his most notorious and controversial doctrines. The reaction of contemporaries was hostility and incredulity; the reaction of modern scholars has been little different. Yet, though the issue has fomented considerable discussion and disagreement in the literature, the overwhelming majority of scholarly output has focused on questions of whether Descartes actually upheld the doctrine, or what he was committed too if he indeed did. Surprisingly, the underlying question of why Descartes would have upheld such a doctrine in the first place has gone almost entirely unnoticed and unasked. This paper proposes several possible answers to this question, each of which provides at least a partial explanation for Descartes’s attraction to modal voluntarism. The ultimate motive, however, was likely not one of positive attraction, but driven by Descartes’s anxieties over the thorny and deeply heretical implications of his conception of matter.     

近代史家和20世纪三四十年代香港史学

0世纪 3 0、40年代 ,若干大陆史学家到香港 ,如 3 0年代的胡适、许地山及稍后的陈寅恪 ,40年代下半段的郭沫若、胡绳、黎澍、侯外庐、翦伯赞 ,40年代末的钱穆、罗香林、简又文等。这是内地史学、史学家与香港发生联系一个十分重要的时期 ,推动香港史学起步和成长。许地山出任香港大学文学院院长 ,初步改变了香港文史教育陈旧、落后的局面 ;郭、胡、黎、侯、翦等史学大师在香港的经历 ,使史学工作与时代潮流融汇在一起 ;钱穆等移迁香港后 ,在培养史学人才、繁荣史学研究方面均有建树 ,一时成为执香港史学牛耳之宗师 ,推动了香港史学的成长。     

Missing the point: globalization, deterritorialization and the space of the world

This article provides a critique of a dominant strand of the literature on globalization – that which suggests it can be understood as deterritorialization. It argues that suggestions that we have moved away from territorial understandings of politics fail to conceptually elaborate the notion of territory itself. Drawing parallels between mathematics and politics in the seventeenth century, the paper claims that the notion of territory is dependent on a particular way of grasping space as calculable. This way of understanding space makes bounded territories possible, but also underlies new global configurations. In other words globalization is a reconfiguration of existing understandings rather than the radical break some suggest. The article concludes by making some comments on this reconfiguration, and suggesting that further historical and conceptual work on territory is necessary before it can be thought to be superseded.     

现代馆的时代含义

艺术的力量不容忽视,南京博物院艺术陈列馆的现代馆需要鲜明的个性,这个个性要具有时代特色浓厚的展示内容来填充,从而达到推动社会文明进程及城市发展的目的,这是本文努力强调的。     

A “Calvinist” theory of matter? Burgersdijk and Descartes on res extensa

In the Dutch debates on Cartesianism of the 1640s, a minority believed that some Cartesian views were in fact Calvinist ones. The paper argues that, among others, a likely precursor of this position is the Aristotelian Franco Burgersdijk (1590-1635), who held a reductionist view of accidents and of the essential extension of matter on Calvinist grounds. It seems unlikely that Descartes was unaware of these views. The claim is that Descartes had two aims in his Replies to Arnauld: to show the compatibility of res extensa and the Catholic transubstantiation but also to differentiate the res extensa from some views of matter explicitly defended by some Calvinists. The association with Calvinism will be eventually used polemically against Cartesianism, for example in France. The paper finally suggests that, notwithstanding the points of conflict, the affinities between the theologically relevant theories of accidents, matter and extension ultimately facilitated the dissemination of Cartesianism among the Calvinists.     

On the current absence and future improbability of political Catholicism in Italy

Clerical ‘non-negotiable values’ were actively promoted by right-wing governments in the 2000s, the Monti government that replaced them was strongly supported by the Vatican and the Italian bishops, and the current left-wing government is led by a former member of the Catholic popolari who attends Mass every Sunday. But this article argues that, rather than a new golden age of political Catholicism, the return of Catholicism to Italian politics has taken a ‘low intensity’ form which lacks the robust combination of ideas, leaders, organizations, and interests that informed earlier, genuinely political forms of Catholic engagement. The article demonstrates this by focusing on the ‘Todi movement’, which played a crucial role in the Monti government, and on Matteo Renzi’s current leadership of the Partito democratico and the national government. It also proposes a theoretical framework to explain the apparent contradiction between the high visibility and the low political relevance of Catholicism in Italian politics.     

Introduction

Abstract

For all of its political drama, the health care debate appears consumed with bureaucratic minutiae quite distant from political philosophy. Yet in important respects that debate is intimately connected with the founding premises of the modern technological project of the mastery of nature for the relief of man's estate as envisioned by René Descartes and Francis Bacon. This essay uses a recent discussion of the health care debate by bioethicist Daniel Callahan to raise some fundamental questions about the role of technology in our medical culture. It argues that modern health care is the Cartesian project come of age, and it uses Descartes' Discourse on Method to reflect on the possibility of a sensible politics of technology in our time.     

Descartes and the pineal gland in animals: A frequent misinterpretation

Abstract

Rene Descartes presented a number of reasons for his choice of the pineal gland as a logical place for the soul to interact with the physical machinery of the body. It is often stated that one of his reasons was that be believed animals do not have pineal glands, whereas humans alone possess a soul and this small structure. This is a misinterpretation of Descartes. The philosopher knew that barnyard and other animals possess pineal glands, having seen this with his own eyes. His point was that the pineal is unique in humans only because of a special function — acting as the seat for the rational soul.     

Abstracts

René Descartes is at the root of the modern world. Stephen Gaukroger explains why. Descartes sought to found philosophy on an investigation of the natural world rather than on theology and ethics. His task was complicated by the trial and condemnation of Galileo. He wished, as he says, to do nothing of which the Church could disapprove. In spite of this caveat he constructed over his lifetime an account of the world, from cosmology to psychology, which was fundamentally naturalistic, replacing the teleological thought of previous centuries with an unremitting mechanism. At the heart of his thought is mathematical physics. This determined his treatment of psychophysiology and the mind-body problem. In spite of 350 years of subsequent research the general idea of his neuropsychology remains surprisingly modern. He was one of the first to see humans as part of nature and his account of the relation of mind to brain is remarkably comprehensive and clear. Gaukroger’s book, although in this reviewer’s opinion open to criticism in some respects, provides a fascinating and in-depth account of the structure of Descartes’ thought.     

Spinners and weavers of auffay. Rural industry and the sexual division of labour in a French village, 1750–1850

German scholars of Jewish origin who were students of Martin Heidegger in the 1920s and 1930s are frequently criticized for their supposed postwar refusal to ‘disavow earlier liaisons with Heidegger.’ These scholars are thus indicted for being fundamentally anti-liberal or apolitical, and for those reasons dangerous disciples of Heidegger. By examining the works of Karl Löwith and Hans Jonas, two of Heidegger's influential former students, the following paper presents a more nuanced reading of the relationship between master and disciples, namely that Jonas and Löwith operate with Heidegger's philosophical grammar in order to turn against Heidegger, philosophically and politically. Within this framework, the article fleshes out the crucial importance of theology to the understanding of Jonas’ and Löwith's philosophical critique of Heidegger's thought. Following this theological turn, the paper demonstrates the complexity of Jonas’ and Löwith's postwar approach, that is an anti-Heideggerian ethical and political quest which is anchored nonetheless in Heidegger's philosophy. As such, Jonas’ and Löwith's political projects demonstrate the manner in which Heideggerian categories are not exhausted by Heidegger's own political interpretation; they grippingly denotes the aptitude to steer Heideggerian philosophy towards new ethical and political shores.