Only God, Augustine argues in his treatise on music, acts on rational souls directly, “per seipsum.” Human beings operate on one another’s souls through intervening bodies, that is, through the words and other signs. God has arranged the world this way, he says, as a check on . . . . Continue Reading »
Eco (in a 1981 article in The Bulletin of the Midwest MLA ) surveys the problems of sign theory. A fundamental objection to a general theory of signs is that the concept of “sign” is being used for things that are unlike: For linguistic signs that stand for the things they signify (in a . . . . Continue Reading »
Linguistic wisdom from Eco: “It is true that signs in themselves, e.g., the words of verbal language in their dictionary form, look like petrified conventions by comparison to the vitality and energy displayed by texts in their production of new sense, where they make signs interact with each . . . . Continue Reading »
Wallace again on Seneca in Shakespeare: “The first separat e publication of De Benficiis in an English translation was Nicholas Haward’s The Line of Liberalitie in 1569, which included only the first three books, but William Baldwin’s popular Treatise of Morall Philosophie had . . . . Continue Reading »
Michael Oakeshott says that the university provides one central gift, the “gift of the interval”: Here was an opportunity to put aside the hot allegiances of youth without the necessity of acquiring new loyalties to take their place. Here was an interval in which a man might refuse to . . . . Continue Reading »
According to Verene, Vico’s emphasis on child psychology makes him “the authentic precursor of Rousseau” and also a forerunner of Romanticism: “Misleading as may be the view that Vico was an outright pre-Romanticist, there is a whole aspect of the German Romantic movement of . . . . Continue Reading »
Vico was not opposed to logic, but thought that its centrality in modern educational systems was damaging: “it throws into utter confusion, in our adolescents, those powers of the youthful mind each of which should be regulated by a systematic study of specific subject matters; as, for . . . . Continue Reading »
Donald Verene writes that Vico’s opposition to Descartes and Cartesian thought rests on a “different conception of man.” For Vico, humans are “an integrality (not sheer rationality, not mere intellect, but also fantasy, passion, emotion),” and Verene also remarks on . . . . Continue Reading »
Hamann’s style was as critical to his protest against Kant and the Encyclopedists as the content of his opaque essays. As Kenneth Haynes points out in the introduction to the recent Cambridge volume of Hamann’s writings, “The style he cultivated was the opposite of that of the . . . . Continue Reading »
In his Lectures on Ethics, Kant says that ingratitude is among the vices that “are the essence of vileness and wickedness.” He adds, “It is inhuman to hate and persecute one from whom we have reaped a benefit, and if such conduct were the rule it would cause untold harm. Men would . . . . Continue Reading »
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