Saturday, October 26, 2024

Charles Dickens, Sketches by Boz

 Introduction

Opening Passages: As a book of literary sketches, there is no opening in the usual sense, but the sketches are divided into four groups -- "Seven Sketches from Our Parish", "Scenes", "Characters", and "Tales", so these are the opening passages of the opening sketches of the four groups, as a sampling.

From "The Beadle -- The Parish Engine -- The Schoolmaster", in "Seven Sketches from Our Parish":

How much is conveyed in those two short words—‘The Parish!’ And with how many tales of distress and misery, of broken fortune and ruined hopes, too often of unrelieved wretchedness and successful knavery, are they associated! A poor man, with small earnings, and a large family, just manages to live on from hand to mouth, and to procure food from day to day; he has barely sufficient to satisfy the present cravings of nature, and can take no heed of the future. His taxes are in arrear, quarter-day passes by, another quarter-day arrives: he can procure no more quarter for himself, and is summoned by—the parish. His goods are distrained, his children are crying with cold and hunger, and the very bed on which his sick wife is lying, is dragged from beneath her. What can he do? To whom is he to apply for relief? To private charity? To benevolent individuals? Certainly not—there is his parish. There are the parish vestry, the parish infirmary, the parish surgeon, the parish officers, the parish beadle. Excellent institutions, and gentle, kind-hearted men. The woman dies—she is buried by the parish. The children have no protector—they are taken care of by the parish. The man first neglects, and afterwards cannot obtain, work—he is relieved by the parish; and when distress and drunkenness have done their work upon him, he is maintained, a harmless babbling idiot, in the parish asylum.
From "The Streets -- Morning" in "Scenes":

The appearance presented by the streets of London an hour before sunrise, on a summer’s morning, is most striking even to the few whose unfortunate pursuits of pleasure, or scarcely less unfortunate pursuits of business, cause them to be well acquainted with the scene. There is an air of cold, solitary desolation about the noiseless streets which we are accustomed to see thronged at other times by a busy, eager crowd, and over the quiet, closely-shut buildings, which throughout the day are swarming with life and bustle, that is very impressive.
From "Thoughts about People" in "Characters":

It is strange with how little notice, good, bad, or indifferent, a man may live and die in London. He awakens no sympathy in the breast of any single person; his existence is a matter of interest to no one save himself; he cannot be said to be forgotten when he dies, for no one remembered him when he was alive. There is a numerous class of people in this great metropolis who seem not to possess a single friend, and whom nobody appears to care for. Urged by imperative necessity in the first instance, they have resorted to London in search of employment, and the means of subsistence. It is hard, we know, to break the ties which bind us to our homes and friends, and harder still to efface the thousand recollections of happy days and old times, which have been slumbering in our bosoms for years, and only rush upon the mind, to bring before it associations connected with the friends we have left, the scenes we have beheld too probably for the last time, and the hopes we once cherished, but may entertain no more. These men, however, happily for themselves, have long forgotten such thoughts. Old country friends have died or emigrated; former correspondents have become lost, like themselves, in the crowd and turmoil of some busy city; and they have gradually settled down into mere passive creatures of habit and endurance.
From "The Boarding-House" in "Tales":

Mrs. Tibbs was, beyond all dispute, the most tidy, fidgety, thrifty little personage that ever inhaled the smoke of London; and the house of Mrs. Tibbs was, decidedly, the neatest in all Great Coram-street. The area and the area-steps, and the street-door and the street-door steps, and the brass handle, and the door-plate, and the knocker, and the fan-light, were all as clean and bright, as indefatigable white-washing, and hearth-stoning, and scrubbing and rubbing, could make them. The wonder was, that the brass door-plate, with the interesting inscription ‘Mrs. Tibbs,’ had never caught fire from constant friction, so perseveringly was it polished. There were meat-safe-looking blinds in the parlour-windows, blue and gold curtains in the drawing-room, and spring-roller blinds, as Mrs. Tibbs was wont in the pride of her heart to boast, ‘all the way up.’ The bell-lamp in the passage looked as clear as a soap-bubble; you could see yourself in all the tables, and French-polish yourself on any one of the chairs. The banisters were bees-waxed; and the very stair-wires made your eyes wink, they were so glittering.

Summary: It is in some sense impossible to summarize a large book of literary sketches like this; all the parts are, by the very nature of the work, relatively independent, impressionistic, occasional, episodic, mostly descriptive (although with plenty of the anecdotal), and brief. But in some sense this works very well, because perhaps we should understand Sketches by Boz is as a portraiture, or better, a gallery of portraits with a theme, and the theme is something like the character of London in the 1830s. We see 1830s London in fifty-six different sketches. So let's reflect a moment on this titanic and legendary character, the City of London, at this bustling and bursting time of her life.

She is bustling, a swiftly expanding metropolis beginning to feel her full vigor. We see this in many of the titles of the sketches in the "Scenes" section of the work: "The Streets -- Morning", "The Streets -- Night", "Shops and Their Tenants", "Hackney-coach Stands", "London Recreations", "The River", "Private Theatres", "Vauxhall-gardens by Day", "Omnibuses", "A Parliamentary Sketch", "Public Dinners", "Brokers' and Marine-store Shops", "Gin-shops", "The Pawnbroker's Shop", "Criminal Courts". It's like a walk around the city, although we have the benefit of Dickens's native eyes and, better still, his genius for vivid and striking description. This only becomes more clear when we look at the content of the sketches. We are only getting little samples, and yet all of these sketches are almost bursting with sights and scenes and activity. The London we see is a city of trade and business, with shops apparently everywhere and constantly changing, as new tenants rent old shops and redecorate them and do their business and eventually close, leaving the space to be rented again. Coaches and omnibuses, both old and new, speed everywhere. But it is also a city of delights, full of gardens and picturesque streets and theatrical events of a wide variety.

London as Dickens presents her is also very much a people-city, large numbers thrown together of every type and stereotype, and yet also each one extraordinarily unique. I open the book to a random page, in the midst of the sketch, "Public Dinners", about a dinner held by the charitable institution, "Indigent Orphans' Friends' Benevolent Institutions" (which the narrator assures us is an abbreviated version of the actual name), and we find a crowd of people watching the hackney-coach drivers drop off the indigent orphans' friends, waiters, the important and self-important committee members, low and high tables filled with guests, and musicians. Most random pages in the book would serve the point just as well: we are in an endless sea of interesting people.

Dickens being one of the great character writers of all time, excels at the people, and many of my favorite sketches in the book are my favorites because they exemplify his talent for swiftly describing a peculiar character in a way that is difficult to forget. I liked "The Election for Beadle", as the election for beadle (one of the elected representatives of the parish-neighborhoods of the city) heats up between Spruggins and Bung, the two primary candidates; Spruggins takes the lead early because he has ten children, two of them twins, and a wife, but Bung, suffering under the political handicap of having only five children, none of them twins, powers through, benefited by being only 35 to Spruggins's 50 and, more importantly, having a system for getting drunks and elderly ladies to the voting booths. I also particularly liked "Private Theatres". Theatre in nineteenth century London was a big thing. There were the great licensed theaters --  Covent Garden, Drury Lane, and the Haymarket; theatricals required licensing. But there were two other kinds of theaters without licensing that made a space for themselves in the interstices of the licensing rules. The first were places like Astley's Royal Equestrian Amphitheatre, that officially provided non-theatrical entertainment (equestrian, of course), but in reality was a theatre that just made sure that its theatrical productions had horses in them. The second were places that got around the rules by being small places where the money was made not primarily by audiences paying tickets (there were tickets, but very cheap), but by stage-struck amateur actors paying to be in a production. From what I gather, the private theatre would often have its own small company of actors, but they would be supporting characters; amateurs from around the city would, of course, pay to be the leading ones in famous scenes:

All the minor theatres in London, especially the lowest, constitute the centre of a little stage-struck neighbourhood. Each of them has an audience exclusively its own; and at any you will see dropping into the pit at half-price, or swaggering into the back of a box, if the price of admission be a reduced one, divers boys of from fifteen to twenty-one years of age, who throw back their coat and turn up their wristbands, after the portraits of Count D’Orsay, hum tunes and whistle when the curtain is down, by way of persuading the people near them, that they are not at all anxious to have it up again, and speak familiarly of the inferior performers as Bill Such-a-one, and Ned So-and-so, or tell each other how a new piece called The Unknown Bandit of the Invisible Cavern, is in rehearsal; how Mister Palmer is to play The Unknown Bandit; how Charley Scarton is to take the part of an English sailor, and fight a broadsword combat with six unknown bandits, at one and the same time (one theatrical sailor is always equal to half a dozen men at least); how Mister Palmer and Charley Scarton are to go through a double hornpipe in fetters in the second act; how the interior of the invisible cavern is to occupy the whole extent of the stage; and other town-surprising theatrical announcements. These gentlemen are the amateurs—the Richards, Shylocks, Beverleys, and Othellos—the Young Dorntons, Rovers, Captain Absolutes, and Charles Surfaces—a private theatre.
But, you say, bustle and people are the stuff of all cities? Ah, not so; the life of London in the 1830s is actual life, lively life, fullness of life, where everything is done by people working with people. Machines are as yet just clever devices; the gas-lamp and the steam engine are assistance and nothing more. Everywhere you go, people are busy with making connections with other people, busy with building actual things, busy with participation in social ventures bigger than themselves. You can walk out to the street and find it so. The same cannot be always be said for our money-farms. 

But there are features distinctive to London in her growing spurt. She is a city of English humor, and we see her through the humor of a Dickensian narrator. The citizens of London live lives of joke, sometimes pleasant and sometimes absurd; London herself is a grand fair of humor, with her people fitting themselves into, and seeing themselves as participating, in a great humorous venture. There is nothing more English than that, to make civilization, and one's entire part in it, a bit of a playful joke. It's not an England that is entirely gone yet, but in 1830s London, humorous England rose to heights that astounded everyone who witnessed it.

She is also a city of great tragedies, broken lives, terrible sorrows -- she must be, because she is The City. But in London of the 1830s, as Dickens presents her, the tragedies are not unknown, the sorrows not unseen; they are not dulled by familiarity. She is not a mere market for woe. Every tragedy, ever sorrow, every failure, is an opportunity, an invitation, to see the tragedy, the sorrow, the failure, and help out. People often do not -- but sometimes they do, and always they can. Dickens is stronger with humor than with sympathy, I think; that is, he has an ability to uncover humor that is not obvious, but he sometimes over-relies on the reader to sympathize. But his slides to heart-string-tugging are lightened by their sincerity; he is not going through motions but trying to make people see. We see this in the best of the darker and more tragedy-oriented sketches, "A Visit to Newgate", about prison. And it makes the whole better. Dickens's is not an advertiser, marketing London to us; he is showing us around, and points out to us the flaws as well as the glories.

But most of all, the 1830s London of Dickens is, for all her faults and absurdities, lovable. She is a home, one with her own culture, her own life, her own customs. She is beginning to be queen of the world, but she has not yet forgotten her humbler days or her ancient heritage; she is already a legend, but, not resting on her laurels, continues to do things of legend, and yet at the same time is personable. Because the personable London, I think, is the London Dickens himself knew and loved, and however fragmentary literary sketches may be, they combine together in a messy medley that mirrors the city itself, and shows how one may love a city.

Favorite Passage: From the "Tale", "Sentiment":

‘Lavinia, hear me,’ replied the hero, in his most poetic strain. ‘Do not condemn me unheard. If anything that emanates from the soul of such a wretch as I, can occupy a place in your recollection—if any being, so vile, deserve your notice—you may remember that I once published a pamphlet (and paid for its publication) entitled “Considerations on the Policy of Removing the Duty on Bees’-wax.”’ 

 ‘I do—I do!’ sobbed Lavinia. 

 ‘That,’ continued the lover, ‘was a subject to which your father was devoted heart and soul.’ 

 ‘He was—he was!’ reiterated the sentimentalist. 

 ‘I knew it,’ continued Theodosius, tragically; ‘I knew it—I forwarded him a copy. He wished to know me. Could I disclose my real name? Never! No, I assumed that name which you have so often pronounced in tones of endearment. As M’Neville Walter, I devoted myself to the stirring cause; as M’Neville Walter I gained your heart; in the same character I was ejected from your house by your father’s domestics; and in no character at all have I since been enabled to see you. We now meet again, and I proudly own that I am—Theodosius Butler.’ 

The young lady appeared perfectly satisfied with this argumentative address, and bestowed a look of the most ardent affection on the immortal advocate of bees’-wax. 

Recommendation: Recommended, although this is a book more for dipping into than reading straight through.


Friday, October 25, 2024

Dashed Off XXIV

 Many times when we get a Box statement, we are getting it for a domain; if we do not keep track of the domain, we may confuse the relevant strong modality and absolute necessity.

Pr 25:2 and royal munus

Vengefulness is a kind of madness.

just taste : union of internal senses :: character : union of virtues

"Poetry is a complication of beauties, reflecting by their union additional lustre on one another. The sublime, the new, the elegant, the natural, the virtuous, are often blended in the imitation; brightened by the power of fiction, and the richest variety of imagery, and rendered more delightful by the harmony of numbers." Gerard
"As one *science*, by supplying illustrations, makes another better *understood*; so one *art*, by throwing lustre on another, makes it more exquisitely *relished*."

union of internal senses, sensibility of heart, accuracy of perception

'This is my body' as a divine exercitive

Mittamus lignum in panem (Jer 11:19 Vulg).

res : eucharist :: person : Incarnation

In arguing against transubstantiation, Vermigli argues against a certain kind of perspicuity of Scripture.

The human body is an inhering sign of the person.

"A monstrosity belongs to a class contrary to nature  not in its entirety but only to nature in the generality of cases." Aristotle

pooling a soupy mixture of suggestions and conjectures until something definite crystallizes

Many of the things we associate with technology are associated not so much with the technology itself but with the scale at which we use it.

ruling out defective causes in experimental reasoning

impeding vs misdirecting defective causes

beauty as a kind of authority

Prudence gives judiciousness to the cultivation of taste.

A community is always something beyond our experience that enters into our experience in a way that draws *us* into *it*.

Human beings give to pets something analogous to grace -- we lift up our pets so that they can participate in their own way in human lives.

On Aquinas's account of transubstantiation, it is an expressino of God as actus infinitus.

"All is given to the church so that the church may return it to the Word." Jean-Luc Marion

God as Agent Future in the eucharist

The Eucharist as memorial is not merely a remembering but a memorial before the Lord.

As change occurs, the microstate tends to become less predictable from the macrostate. -- Think about this.

Scripture is not merely read but co-read.

Wisdom is the intellect most fully commensurate with being.

Freedom is intrinsically a means and always a sign of something higher than itself.

People often need others to ask them to do things in order to have clear evidence of their own value.

Objections to a position become its glory when by their repeated failures they manifest its likeness to truth.

Every number can be treated as a shifted zero.

The Loomis Method structures drawing on the model of clay-sculpting.

The face gives us more information relevant to practical action than literally anything else in our sensory experience.

'Marginalized' is a not a category of person.

the Church as that in which the history of Christ is recorded

As the Body of Christ, the Church is the principle of spiritual instrumentalization of the things of the world.

A memorial (zikkaron) in the Old Testament is a manifestation by sign of ongoing presence.

"...God has promised himself in order to give human beings a pattern by which they can praise him in a seemly fashion." Augustine (Exp. in Ps 144 (145))

Intentionalism is the most natural way to read anything; it recurs spontaneously and it is always clearly where most people start. Other forms of interpretation are modifications of it for particular ends.

2 Macc 14:35 -- A temple for your tent-building (skenosis) -- cp. Jn 1:14

Wisdom is associated with beginnings and sources.

adikia as rooted in not glorifying God as God (Rm 1:18, 21)

lovingkindness : wrath :: mercy : justice
-- NB in Hos 12:6, Ps 33:5, that pairs lovingkindness and justice; cp also Neh 9:17, linked to mercy and slowness to anger
-- lovingkindess is also often linked with truth

When people talk about epic fantasy, they sometimes mean fantasy structured by at least some epic conventions and sometimes instead fantasy in which worldbuilding itself plays an essential role in the story.

When someone says both A and B, and they appear to conflict, the actual relation between the two may be
(1) contradictory 
(2) inexplicable, e.g., if they aren't sufficiently thought through to have an identifiable relation
(3) consistent under closer logical analysis
(4) consistent under closer contextual analysis, when circumstances are specified
(5) consistent under a more appropriate interpretive method.

assuming for the sake of argument & dialectical fictions

Scientific investigation is always difficult and usually doesn't suceed very well. But the successes it does have are sometimes considerably valuable.

In matters of free speech, people tend to think others should be allowed to speak but they themselves deserve to speak, the asymmetry runs through a great many discussions.

the culture of the temporary

Half of problem-solving is just shifting perspectives to find a better one.

field as function of space and time associated with an equation of motion (describing change over time)

Much of learning is coming to understand less stupidly.

Every axiom, theory, or theorem of physics that has ever had success in solving problems becomes a possible postulate for physicists solving problems, for the rest of time, regardless of its precise status with respect to truth.

The sacred, by nature, is many-leveled in its manifestations.

Because we have obligations we do not choose, we have rights for which we do not have to beg.

Actual hierarchies, rather than schemes in people's heads, tend to be fairly flexible.

Minor repair plays a much more important role in civilization than generally appreciated.

Prudence can imitate prudence and art can imitate art, although only in such ways as are appropriate to itself.

Pedagogy creates canons as a byproduct.

Every serious account of development of doctrine is also an account of the degradation or deterioration of doctrine.

intuition as evidence vs. intuition as sense of evidence

Being, as Kant understands it, is the commensurate object of positing.

We posit things as possible-for-something.

Positive law does not propagate instantaneously; it ripples out through intermediating channels.

Law piggybacks on reason.

Most of sacred scripture's influence is subtle, and much of it is indrect. Protestants sometimes make the mistake of assuming that perspicuity means that the effects and benefits, rather than the core meaning, are clear, but in fact we often do not trace Scripture's effects and benefits until long afterward, and there is evidence enough that we do not fully understand them all.

Our bodies have meanings for us that are not made by any human mind.

yin/yang and the nonseparateness of things

Every sacrament is an exemplate of Christ.

"If divinity alone stood forth on behalf of sinners, the devil would have been conquered not so much by reason as by power. On the other hand, if mortal nature alone pleaded the cause of the fallen, it would not be divested of its condition nor free of its race." Leo

Jesus' history associates him with multiple states of Jewry: Judean, Galilean, Egyption diaspora.

Shantarakshita's objecgtion to the Nyayaikas on enduring selves runs into the problem that receptacles aren't only used to restrain things from moving.

metaphysical noncontradiction -> logical noncontradiction
- (under mental conditionality / proper functioning) -> doxastic noncontradiction
- (under social conditionality /  proper functioning) -> linguistic/communicative noncontradiction
- (under social conditionality / proper functioning) -> legal/directive noncontradiction

assertoric modality -- 'it is said that', 'X says that', 'according to X', etc.
-- fictional modalities are plausibly assertoric modalities

the importance of a rich ecology of arguments

Life shifts what possibilities are available.

Christ's unique mediation does not exclude the mediations of prophet or apostle or evangelist.

Freedom is a deontic power.


Thursday, October 24, 2024

Chameleon

A worldly Christian resembles a chameleon which possesses two independent eyes addicted to looking in opposite directions. 

 One eye, let us say, peers frankly downwards fly seeking. 

 The twin eye peers skywards. 

 A chameleon used to enjoy the credit of living on air: surely an all but angelic reptile! 

 Such was the verdict of ignorance. The verdict of knowledge, nowadays, is that the chameleon simply lives on insects. 

 His downward eye contemplating earth hunts a walking fly. His upward eye scouring heaven presumably hunts a floating fly, but still a fly. 

 There remains no difference worth speaking of between his upward eye and his downward eye.

Christina Georgina Rossetti,  Time Flies: A Reading Diary, October 24.

The Leading Principles of Landscape Gardening

 To illustrate the three principles, with reference to Landscape Gardening, we may remark, that, if unity only were consulted, a scene might be planted with but one kind of tree, the effect of which would be sameness; on the other hand, variety might be carried so far as to have every tree of a different kind, which would produce a confused effect. Harmony, however, introduces contrast and variety, but keeps them subordinate to unity, and to the leading expression; and is, thus, the highest principle of the three. 

 In this brief abstract of the nature of imitation in Landscape Gardening and the kinds of beauty which it is possible to produce by means of the art, we have endeavored to elucidate its leading principles, clearly, to the reader. These grand principles we shall here succinctly recapitulate, premising that a familiarity with them is of the very first importance in the successful practice of this elegant art, viz.: 

 THE IMITATION OF THE BEAUTY OF EXPRESSION, derived from a refined perception of the sentiment of nature: THE RECOGNITION OF ART, founded on the immutability of the true, as well as the beautiful: AND THE PRODUCTION OF UNITY, HARMONY, AND VARIETY, in order to render complete and continuous, our enjoyment of any artistical work.

[Andrew Jackson Downing, A Treatise on the Theory and Practice of Landscape Gardening (1859), p. 67.]

Downing thinks of Landscape Gardening as "an expressive, harmonious, and refined imitation" (p. 51), and early on characterizes it as "an union of natural expression and harmonious cultivation" (p. 18); the above basic principles arise from this conception. Obviously, 'expression' is a key concept here, as harmony is concerned with "the leading expression" and the imitation used in landscape gardening is "the beauty of expression". Downing doesn't give us any sort of extensive account, but the bits and pieces he mentions indicate that

(1) expression is associated with what we think of as the 'ideal' of a scene (p. 18);

(2) it is what appeals to our sense of beauty and perfection (p. 18);

(3) it has a relation to tasteful simplicity (p. 20);

(4) its use in art goes beyond the mere exhibition of design or art (p. 20);

(5) the natural expression can hold charm (p. 34);

(6) mastery of an art comes with being able use limited means to infuse even simple materials with "an expression of tasteful design" (p. 44);

(7) Landscape Gardening's existence as a fine art depended on men of genius making it an exercise of taste and imagination by enforcing a natural rather than purely formal manner on it, which allowed recognition of the natural beauty of expression (p. 47);

(8) the natural expressions with which Landscape Gardening are most concerned are the beautiful and the picturesque (pp. 48-50), which are "the two most forcible and complete expressions to be found in that kind of scenery which may be reproduced in Landscape Gardening" (p. 51);

(9) Landscape Gardening aims at separating the accidental and the essential, where the essential is "the expression more or less pervading every attractive portion of nature", and it gives charm by "eliciting, preserving, or heightening this expression", in such a way that the charm can exceed that which can be attained by art alone (p. 51);

(10) all beauty in natural objects comes from expression of the attributes of the Creator which he has stamped on his works (p. 52);

(11) besides the beautiful and picturesque, nature has expressions that are not easily imitated by Landscape Gardening, like grandeur/sublimity (p. 56), and expressions that are more delicate shades of expression associated with but subordinate to the beautiful, like "simplicity, dignity, grace, elegance, gaiety, chasteness, &c." (p. 57);

(12) the beautiful is the more perfect expression in nature, but we have some sympathy with the picturesque and enjoy its novelties (p. 61).

It thus seems that 'expression' involves those values belonging to natural scenes relative to our capacities for appreciating them, which values are attractive both in themselves and because they suggest a higher order; a fine art like landscape gardening takes the native values of an area and brings them out and adds to them in ways that make it possible for them to be more clearly experienced, and because of this can at times achieve works of art that, while involving skill, are not mere products of skill. (Sculpting, painting, and architecture do similar things, of course, and it is not surprising that these arts to which landscape gardening is most often compared..)

Wednesday, October 23, 2024

The Beautiful and the Picturesque

 More concisely, the Beautiful is nature or art obeying the universal laws of perfect existence (i. e. Beauty), easily, freely, harmoniously, and without the display of power. The Picturesque is nature or art obeying the same laws rudely, violently, irregularly, and often displaying power only. 

 Hence we find all Beautiful forms characterized by curved and flowing lines-lines expressive of infinity, of grace, and willing obedience: and all Picturesque forms character ized by irregular and broken lines-lines expressive of violence, abrupt action, and partial disobedience, a struggling of the idea with the substance or the condition of its being. The Beautiful is an idea of beauty calmly and harmoniously expressed; the Picturesque an idea of beauty or power strongly and irregularly expressed. As an example of the Beautiful in other arts we refer to the Apollo of the Vatican; as an example of the Picturesque, to the Laocoon or the Dying Gladiator. In nature we would place before the reader a finely formed elm or chestnut, whose well balanced head is supported on a trunk full of symmetry and dignity, and whose branches almost sweep the turf in their rich luxuriance; as a picturesque contrast, some pine or larch, whose gnarled roots grasp the rocky crag on which it grows, and whose wild and irregular branches tell of the storm and tempest that it has so often struggled against.

Andrew Jackson Downing, A Treatise on the Theory and Practice of Landscape Gardening (1859), pp. 53-54. The metaphysical component, the "universal laws of perfect existence", which Downing takes to be imitative of divine attributes, is an interesting twist on the standard Gilpin-style theory of the picturesque, and seems to be at least partly derived from Ruskin.

Tuesday, October 22, 2024

The Territory of Thought

 Even between man and man, then, constituted, as men are, alike, various distinct instruments, keys, or calculi of thought obtain, on which their ideas and arguments shape themselves respectively, and which we must use, if we would reach them. The cogitative method, as it may be called, of one man is notoriously very different from that of another; of the lawyer from that of the soldier, of the rich from that of the poor. The territory of thought is portioned out in a hundred different ways. Abstractions, generalizations, definitions, propositions, all are framed on distinct standards; and if this is found in matters of this world between man and man, surely much more must it exist between the ideas of men, and the thoughts, ways, and works of God.

[John Henry Newman, The Theory of Developments in Religious Doctrine (Sermon 15), Oxford University Sermons.]

Sunday, October 20, 2024

Links of Note

 * Paul R. DeHart, Social Contract Theory in the Ruins?, at "Public Discourse"

* Thomas Byrne, Husserl's Phenomenology of Wishing (PDF)

* Elisa Gabbert, The Essay as Realm, at "Georgia Review"

* Hein van den Berg and Boris Demarest, Induction and certainty in the physics of Wolff and Crusius (PDF)

* Alisa Ruddell, Gendered Worlds: Our Need for Belonging and Usefulness, at "Front Porch Republic"

* Dennis Whitcomb & Jared Millson, Inquiring Attitudes and Erotetic Logic: Norms of Restriction and Expansion (PDF)

* John Hartley, Forget Turing, It's the Tolkien Test for AI that Matters, at "3 Quarks Daily"

* Beatriz de Almedia Rodrigues, The Ofences of the Imagination: The Grotesque in Kant's Aesthetics (PDF)

* Stuart Halpen, The Fantastic Four, on the rich symbolism of the 'four species' used in the Jewish feast of Sukkot, at "Tablet"

* Daryl Close, Why Student Ratings of Faculty are Unethical (PDF) -- despite the title, the paper is making an argument specifically about how college administrators typically use student evaluations, not an argument for the claim that there is no role for student input into faculty teaching quality.

* Bikash K. Bhattacharyah, The script creator, on the religion of Laipianism, at "Aeon"