{"title":"The Shock of the Real:","authors":"V. Ségalen","doi":"10.2307/j.ctv19m638q.23","DOIUrl":"https://doi.org/10.2307/j.ctv19m638q.23","url":null,"abstract":"","PeriodicalId":193682,"journal":{"name":"Theological Territories","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128921671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
It seems to me that we have come this way before. Some of the signposts are new, perhaps — “Bacteria,” “Bach,” and so on — but the scenery looks very familiar, if now somewhat overgrown, and it is hard not to feel that the path is the same one that Daniel Dennett has been treading for five decades. I suppose it would be foolish to expect anything else. As often as not, it is the questions we fail to ask — and so the presuppositions we leave intact — that determine the courses our arguments take; and Dennett has been studiously avoiding the same set of questions for most of his career. In a sense, the entire logic of From Bacteria to Bach and Back (though not, of course, all the repetitious details) could be predicted simply from Dennett’s implicit admission on page 364 that no philosopher of mind before Descartes is of any consequence to his thinking. The whole pre-modern tradition of speculation on the matter — Aristotle, Plotinus, the Schoolmen, Ficino, and so on — scarcely qualifies as prologue. And this means that, no matter how many times he sets out, all his journeys can traverse only the same small stretch of intellectual territory. After all, Descartes was remarkable not because, as Dennett claims, his vision was especially “vivid and compelling” — in comparison to the subtleties of earlier theories, it was crude, bizarre, and banal — but simply because no one before him had attempted systematically to situate mental phenomena within a universe otherwise understood as a mindless machine. It was only thus that the “problem” of the mental was born.
{"title":"The Illusionist:","authors":"The Illusionist, D. Hart","doi":"10.2307/j.ctv19m638q.14","DOIUrl":"https://doi.org/10.2307/j.ctv19m638q.14","url":null,"abstract":"It seems to me that we have come this way before. Some of the signposts are new, perhaps — “Bacteria,” “Bach,” and so on — but the scenery looks very familiar, if now somewhat overgrown, and it is hard not to feel that the path is the same one that Daniel Dennett has been treading for five decades. I suppose it would be foolish to expect anything else. As often as not, it is the questions we fail to ask — and so the presuppositions we leave intact — that determine the courses our arguments take; and Dennett has been studiously avoiding the same set of questions for most of his career. In a sense, the entire logic of From Bacteria to Bach and Back (though not, of course, all the repetitious details) could be predicted simply from Dennett’s implicit admission on page 364 that no philosopher of mind before Descartes is of any consequence to his thinking. The whole pre-modern tradition of speculation on the matter — Aristotle, Plotinus, the Schoolmen, Ficino, and so on — scarcely qualifies as prologue. And this means that, no matter how many times he sets out, all his journeys can traverse only the same small stretch of intellectual territory. After all, Descartes was remarkable not because, as Dennett claims, his vision was especially “vivid and compelling” — in comparison to the subtleties of earlier theories, it was crude, bizarre, and banal — but simply because no one before him had attempted systematically to situate mental phenomena within a universe otherwise understood as a mindless machine. It was only thus that the “problem” of the mental was born.","PeriodicalId":193682,"journal":{"name":"Theological Territories","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-02-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129216926","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article discusses the work of the contemporary artist Eric N. Mack. Particular focus is given to his work in painting, which incorporates sewing methodology. Additional topics discussed include how he was influenced by the artist Robert Morris, his exhibition history and his creation of felt sculptures.
{"title":"A Sense of Style:","authors":"Larissa Pham","doi":"10.2307/j.ctv19m638q.22","DOIUrl":"https://doi.org/10.2307/j.ctv19m638q.22","url":null,"abstract":"The article discusses the work of the contemporary artist Eric N. Mack. Particular focus is given to his work in painting, which incorporates sewing methodology. Additional topics discussed include how he was influenced by the artist Robert Morris, his exhibition history and his creation of felt sculptures.","PeriodicalId":193682,"journal":{"name":"Theological Territories","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122540778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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