Das Kapital

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H. Blumenthal

"In On the Soul 3.1-5, Aristotle goes beyond the five sense to the general functions of sense perception, the imagination and the so-called active intellect, the of which was still a matter of controversy in the time of Thomas Aquinas. In his commentary on Aristotle's text, 'Simplicius' insists that the intellect in question is not something transcendental but the human rational soul. He denies both Plotinus' view that a part of the soul has never descended from uninterrupted contemplation of the Platonic Forms, and Proclus' view that the soul cannot be changed in its substance through embodiment. He also denies that imagination sees things as true or false, which requires awareness of one's own cognitions. He thinks that imagination works by projecting imprints. In the case of mathematics, it can make the imprints more like shapes taken on during sense perception or more like concepts, which calls for lines without breadth. He acknowledges that Aristotle would not agree to reify these concepts as substances, but thinks of mathematical entities as mere abstractions. Addressing the vexed question of authorship, H. J. Blumenthal concludes that the commentary was written neither by Simplicius nor Priscian. In a novel interpretation, he suggests that if Priscian had any hand in this commentary, it might have been as editor of notes from Simplicius' lectures."--Bloomsbury Publishing In On the Soul 3.1-5, Aristotle goes beyond the five sense to the general functions of sense perception, the imagination and the so-called active intellect, the of which was still a matter of controversy in the time of Thomas Aquinas. In his commentary on Aristotle's text, 'Simplicius' insists that the intellect in question is not something transcendental but the human rational soul. He denies both Plotinus' view that a part of the soul has never descended from uninterrupted contemplation of the Platonic Forms, and Proclus' view that the soul cannot be changed in its substance through embodiment. He also denies that imagination sees things as true or false, which requires awareness of one's own cognitions. He thinks that imagination works by projecting imprints. In the case of mathematics, it can make the imprints more like shapes taken on during sense perception or more like concepts, which calls for lines without breadth. He acknowledges that Aristotle would not agree to reify these concepts as substances, but thinks of mathematical entities as mere abstractions. Addressing the vexed question of authorship, H. J. Blumenthal concludes that the commentary was written neither by Simplicius nor Priscian. In a novel interpretation, he suggests that if Priscian had any hand in this commentary, it might have been as editor of notes from Simplicius' lectures.

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George Cotkin

In the last two decades of the nineteenth century Americans were faced with the challenges--and the uncertainties--of a new era. The comfortable Victorian values of continuity, progress, and order clashed with the unsettling modern notions of constant change, relative truth, and chaos. Attempting to embrace the intellectual challenges of modernism, American thinkers of the day were yet reluctant to welcome the wholesale rejection of the past and destruction of traditional values. In Reluctant Modernism: American Thought and Culture, 1880-1900, George Cotkin surveys the intellectual life of this crucial transitional period. His story begins with the Darwinian controversies, since the mainstream of American culture was just beginning to come to grips with the implications of the Origin of Species, published in 1859. Cotkin demonstrates the effects of this shift in thinking on philosophy, anthropology, and the newly developing field of psychology. Drawing upon his extensive knowledge of these fields, he explicates, in terms easily accessible to the general reader the essential tenets of such major thinkers and writers as William James, Franz Boas, Charlotte Perkins Gilman, Henry Adams, and Kate Chopin. Cotkin devotes careful consideration to the underlying assumptions of racism that culminated in the s̀eparate but equal' doctrine, the struggles of women to combat the pseudoscientific arguments relegating them to the domestic sphere, and the attempts of self-appointed custodians of culture to create a morally improving public culture that would counteract the decadent influence of consumerism.

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Walter Vandereycken & Ron van Deth

With waiflike models dominating the advertising world and a new wave of feminists waging war on social pressure to be thin, eating disorders have, it seems, attained the status of a modern crisis. Although anorexia nervosa was not identified as such until the nineteenth century, the compulsion to be thin at the price of starvation has a long history in western society. Long before talk shows took over the air waves and Cosmopolitan hit the stands, obsession with body and fasting rituals plagued girls and women. But is anorexia as we know it today new? . In an engaging and thorough account of the history of self starvation in the western world, Walter Vandereycken and Ron Van Deth explore this question. Drawing on a myriad of intriguing examples, the authors show how self-inflicted starvation has changed its tone over the centuries and is inextricably enmeshed in socio-cultural contexts. Consider how drastically the meaning of fasting has mutated in the Christian western world: that in the twelfth century when divine miracles were accepted realities, an emaciated girl would have been seen as holy and touched by God. That same girl would have been considered possessed and cursed by Satan in the sixteenth century when popular belief in witches was on the rise. From Fasting Saints to Anorexic Girls traces the history of starvation from its religious roots, bound up in rigid asceticism, to its economic ties, in the form of living skeletons like "shadow Harry" who toured freak shows displaying his protruding ribs for money, to the Victorian era, where modern sexual and gender stereotypes find their origin. The book is a result of exhaustive research, covering Europe and the United States and spanning the early centuries of Christianity to the present day. From Fasting Saints to Anorexic Girls will interest readers in the fields of psychology, psychiatry, women's studies, religious and social history, and cultural studies.

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Charles A. Riley II

Modernism generally signifies the efforts of late 19th century European painters, writers, musicians and philosophers who consciously broke with tradition. This is an examination of what that meant for those aristocrats who were also modernists.