Scientific styles,plain truth,and truthfulness

Ian Hacking loosely defines a “style of scientific thinking” as a “way to find things out about the world” characterised by five hallmark features of a number of scientific template styles. Most prominently, these are autonomy and “self-authentication”: a scientific style of thinking, according to Hacking, is not good because it helps us find out the truth in some domain, it itself defines the criteria for truth-telling in its domain. I argue that Renaissance medicine, Mediaeval “demonology”, and magical thinking pass muster as scientific according to Hacking’s criteria. However, application of these thought styles to the entities they introduce generates statements that logically imply a set of “ordinary” statements – or what Bernard Williams calls “plain truths” – which, contra the claims of autonomy and self-authentication, allows styles to be assessed from a style-independent perspective. Using Williams’ notion of plain truth, I show that Renaissance medicine, demonology, and magical thinking, in reality issue in many plain falsehoods. This confronts us with what I call Hacking’s dilemma: either define stricter necessary conditions on being a style of scientific thinking, or concede that some styles albeit scientific are not as good at finding things out about the world as others. I make three suggestions to deal with the dilemma.     

Calvin and Farel The Dynamics of Legitimation in Early Calvinism

Abstract

On account of its emphasis on the promotion of humanistic learning, Corpus Christi College, Oxford, established in 1517 by Bishop Richard Fox of Winchester, has been hailed as a pioneering Renaissance institution whose aims and ideals originate in the world of Italian humanist education of the fifteenth century. Partly through an examination of the apian metaphor employed by Fox to describe his college, this article seeks to re-examine these claims. It will be argued that Corpus's cultural pedigree is more complex and mixed than has hitherto been appreciated, deriving as much from medieval monasticism as from Italian humanism. Both these elements unwittingly equipped the institution to adapt relatively easily to the political changes of the 1530s. The article draws on these arguments not only to cast some doubts on Corpus's status as a Renaissance college, but also to question the ways in which the early English Renaissance in general—but particularly its humanistic element—fits into a European Renaissance based on Italianate historiographical models.     

Theophrastus Bombastus Von Hohenheim: Theological Reformer,Philosopher and Physician

Journal of Religion and Health - Theophrastus Bombastus Von Hohenheim (1493–1541), known as Paracelsus, was a German-Swiss Renaissance man. His interests included alchemy and medicine. During...     

Educating For Silence: Renaissance Women and the Language Arts*

In the Renaissance, educating for philosophy was integrated with educating for an active role in society, and both were conditioned by the prevailing educational theo-ries based on humanist revisions of the trivium. I argue that women's education in the Renaissance remained tied to grammar while the education of men was directed toward action through eloquence. This is both a result of and a condition for the greater restriction on the social opportunities for women.     

RENAISSANCE HUMANISM AND PHILOSOPHY AS A WAY OF LIFE

A long-established view has deprecated Renaissance humanists as primarily literary figures with little serious interest in philosophy. More recently it has been proposed that the idea of philosophy as a way of life offers a useful framework with which to reassess their philosophical standing. This proposal has faced some criticism, however. By looking again at the work of three important figures from the period, this essay defends the claim that at least some thinkers during the Renaissance did see philosophy as a way of life, while also acknowledging the force of reservations made by recent critics.     

Renaissance Liturgical Reforms: Reflections on Intentions and Methods

Abstract

One of the hallmarks of the Renaissance was the concern with authenticity, and a concern with ad fontes texts. This is illustrated in the liturgical revisions which where planned for the Breviary, culminating in the edition prepared by Cardinal Quignon, and in the methods employed by Thomas Cranmer in his compilation of the Book of Common Prayer. This paper looks more closely at these attempts at Renaissance liturgical reform.     

The African Renaissance as a reversal of conquest expressed in naming: An Afrocentric engagement

The African Renaissance is historically an African revolutionary project aimed at reclaiming and reviving African heritage that was destroyed by European slavery and colonialism. One of the manifestations of the African Renaissance was to do away with European names imposed on African countries, and to replace them with African names. While this was a good move, it was a half-measure because it ignored the gender aspect of colonial naming which saw a European cultural legacy of naming women after their husbands’ surnames remaining intact. Socially, this colonial practice promoted gender inequality by elevating husbands’ family names while relegating wives’ family names to a lower place. Politically, the exercise reduced women into being their husbands’ shadows even when women use double-barrel surnames. This colonial legacy’s suffocating effect on women’s identities was laid bare towards the African National Congress’ (ANC) elective conference in 2017. The Zuma family name was used to frustrate Nkosazana Dlamini-Zuma’s contestation for the ANC’s presidency when her opponents argued that being the ex-wife of Jacob Zuma, the then ANC’s and South Africa’s president, would deter her from acting independently. The central argument here is that for the African Renaissance project to be meaningful and relevant for women, it must reclaim African women’s cultural right to retain their own family names and not adopt their husbands’.     

Humanismo Del Diecisiete En La Postmodernidad Del Veintiuno

It would be possible to be affirmed that the most of the educational goals that modernity assumes, they settled down from the Renaissance. The postmodern age, in its critic to the modern period, demands the recovery of some losses. At the time of fast changes as it happens in the Renaissance, the Humanism originates a fruitful debate. According to the authors protagonists, the controversy became a dialogue plenty of common questions to which we find in the contemporary discussion. The reflection on the thought of one of the most representative and well-known authors, Comenio, it serves to think on the encounter of traditions in Philosophy of Education. He is a thinker who supplies the basis for his educational practice on a Philosophy of education and projects a reform to confront some problems that in the essential are repeated today.      

The Scottish Reformation was not Protestant

This article argues that the generally accepted term for the Protestant revolution of 1559–60 in Scotland, ‘The Scottish Reformation’, hides the remnant of a sectarian denominational historiography and should be abandoned. These events should be called ‘The Scottish Protestant Reformation’ while ‘The Scottish Reformation’ should be used for a ‘long reformation’ including Catholic and Protestant reform movements extending from the fifteenth to the seventeenth centuries. This terminological change represents a new way of understanding the Scottish Reformation as a long process in the Christian culture of Renaissance Scotland. It brings historical research in line with developments in other disciplines, which have uncovered a flourishing early Scottish Renaissance. Making Christianity the primary category in the religious history of this period, rather than the polemical binary ‘Catholic/Protestant’, enables a more balanced appraisal of the various religious and cultural movements in Scotland.     

Conversing on Love: Text and Subtext in Tullia d'Aragona's Dialogo della Infinità d'Amore

Few philosophical topics are as intertwined with gender questions as the topic of love, which moved center‐stage in the diverse literary and philosophical productions of the Renaissance. Situated in the rich cultural environment of Cinquecento, Italy, Tullia d'Aragona's Dialogo della Infinita d'Amore offers not only a unique contribution to Renaissance theories of love, but also forces a reexamination of the aims and methods of communication, and provokes a reflection on philosophy's very own (male) self‐conception.     

Arousal,positive and negative affect,and preference for Renaissance and 20th-century paintings

Treatments expected to raise the level of arousal and induce different degrees of positive and negative affect were paired on some trials with Renaissance or 20th-century paintings, whereas no paintings were shown on other trials. The design was within-subjects (24 females); the dependent measures were skin conductance (SC) and the preference for paintings. All treatments, including the paintings/no paintings factor, raised SC over the base-line, and the pattern was essentially additive. The perceived failure to attain control over aversive auditory stimulation (resulting in negative affect) raised SC to a higher level than did the unavoidable aversive stimulation (minimal affect) or monetary gains (positive affect). Paintings paired with affect (positiveor negative) were rated as more pleasing than were those paired with no affect. The Renaissance works were preferred to the 20th-century works when negative affect was induced, whereas the opposite was true in the case of positive affect. The collative-motivation model could not account for the fact that pleasingness of paintings was not related to SC by an inverted-U function. The contiguity model could not explain the considerable rated pleasingness of paintings paired with negative affect. In contrast, there was considerable support for a more comprehensive hypothesis (distraction/soothingness) based on attentional and affective considerations, and the differential cognitive labeling of fluctuations of arousal.This research was supported by Grant GS-42802 from the National Science Foundation to VJK. Some of the findings were presented at the 6th International Colloquium of Empirical Aesthetics, and the 21st International Congress of Psychology, both held during July 1976 in Paris, France.     

Tragic figures: Thoughts on the visual arts and anatomy

The illustrated anatomical works of Andreas Vesalius, now icons of medical history, exemplified Renaissance humanists' attitudes toward the human condition. Methods of teaching medical students gross anatomy have evolved from the attitudes and methods of Renaissance scientist-scholars. The work of Vesalius is crucial to understanding the revolution in early modern medicine, for not only is it devoted to minute observation and exploration of the human body, but also to translating new knowledge by means of art. In the process of illustration, the cadavers become ennobled, leading the viewer to contemplation of the nature of our common humanity. It is the thesis of this paper that the merging of art and science achieved in the great anatomical studies of the 16th and 17th centuries may still be useful in the education of medical students by allowing a balance between scientific detachment and compassion.     

Hyperreflexivity as a condition of mental disorder: a clinical and historical perspective

Hyperreflexivity, understood as intensified self-consciousness in which subjects disengage from normal forms of involvement with nature and society, often considering themselves as objects of focal awareness, is proposed here as a condition of mental disorders, without which they would not exist. This thesis is argued from a dual perspective: clinical and historical. In the clinical perspective, it is shown that hyperreflexivity is not merely concomitant with mental disorders, but indeed has causal priority over them. Empirical evidence of a correlational, experimental and therapeutic nature, or deriving from cultural change, supports this claim of causal priority. In the historical perspective, it is shown that hyperreflexivity depends on certain historical-cultural circumstances that have prevailed since the Renaissance. These circumstances have to do with the emergence of the modern subject, displaced, autonomous and condemned to a hapless 'interior journey'. This means that mental disorders as such would not have existed prior to that era. Nor in the wake of the Renaissance would mental disorders automatically come into being, depending as they do on a reflexive, institutional clinical context, which would not emerge until practically the nineteenth century, but which would extend swiftly from then on.     

Pychoanalysis and art, Freud and Leonardo.

Freud was the first to apply psychoanalysis to art, choosing for his subject the life and work of Leonardo da Vinci. Observing Leonardo's partly fused image of the Virgin and St. Anne, he inferred that the artist had depicted his two mothers, his biological mother and his stepmother. This very early analytic discourse on parent loss and adoption changed the course of the interpretation of art. Freud explored the psychology of art, the artist, and aesthetic appreciation. Confronting the age-old enigma of the Mona Lisa, he proposed a daring solution to the riddle of the sphinxlike smile of this icon of art. His paper prefigures concepts of narcissism, homosexuality, parenting, and sublimation. Lacking modern methodology and theory, Freud's pioneering insights overshadow his naive errors. In this fledgling inquiry, based on a childhood screen memory and limited knowledge of Leonardo's artistic and scientific contributions, Freud identified with this Renaissance genius in his own self-analytic and creative endeavor.     

The Lost Millennium: Psychology During the Middle Ages

The Psychological Record - The medieval period—roughly the 1,000 years from the classical Greco-Roman age to the Renaissance and modern era—has long been neglected in the history of...     

Multidisciplinary creativity: the case of Herbert A. Simon

In the twentieth century, no person epitomized more dramatically the “Renaissance mind” than Herbert A. Simon (1916–2001). In aworking life spanning over 60 years, Simon made seminal contributions to administrative theory, axiomatic foundations of physics, economics, sociology, econometrics, cognitive psychology, logic of scientific discovery, and artificial intelligence. Simon's life of the mind, thus, affords nothing less than a “laboratory” in which to observe and examine at close quarters the phenomenon of multidisciplinary creativity. In this paper, we attempt to shed some light on the nature of Simon's creativity and the nature of his particular Renaissance mind. In particular, we have attempted here to articulate the cognitive style underlying Simon's multidisciplinary creativity.     

A Protected Minority? Jews and Criminal Justice: Bologna, 1370–1500

Though Jews arrived late in Bologna, they soon came to form a considerable community, numbering several hundred by the end of the fourteenth century. The existing historiography of this community is strongly characterized by ideas of inclusion and normalization of Jewish relations with Christian society. In contrast, the historiography of Jews in Renaissance Italy is heavily marked by references to their prosecution for alleged crimes. In exploring this contrast, this article examines fifty Bolognese trials involving Jews between 1370 and 1500, covering homicide, violence, theft, and sexual offenses. In order to reveal the particular character of criminal prosecutions of Jews, they are here placed in a comparative analysis with those of a similar group in the city: students.     

Renaissance Catholicism and Contemporary Liberalism

Contemporary (post‐1945) liberalism functions analogously to Roman Catholicism in the decades after 1443. Both ideologies, in their respective periods, represent the hegemonic ideology of Western civilization, despite the fact that both comprise a miscellany of competing belief systems. Both ideologies are dominated by a single hegemonic power—the United States and the Renaissance papacy, respectively—which strives for doctrinal stability. All who reject official “doctrine,” however, are rendered liable to violent suppression. In this, papal Catholicism and American liberalism display an ultra‐conservative outlook; but they also evince a powerfully millenarian streak, as evidenced by their dual proclamations of the “end of history” and their zealous missionary responses to macro‐historical events in the final decades of the fifteenth and twentieth centuries. For ideologues of both regimes, those events speak to an ultimate harmony of truth and value that only serves to entrench their own dogmatism. This, however, has dire consequences when it comes to war, as can be seen in the “crusading” character of contemporary liberal warfare. Ultimately, the Renaissance papacy proves unable to maintain its monopoly on Christian doctrine; and one has to wonder if a similar fate may befall America's perceived role as the champion of liberalism.     

Psychosomatic concepts in the works of Shakespere

Psychosomatic medical theory of the late European Renaissance is reflected in the works of Shakespere. The period's conceptions of cardiovascular involvement in emotion, experiential causation of psychosomatic disorders, and repression of emotion as pathogenic, are described with reference to quotations from the Shakesperian plays. It is concluded that the premodern holistic approach to organismic functioning lends itself well to interpreting psychophysiological phenomena, and that contemporaries could profit from a philosophical reorientation concerning mind—body relationships in the disease process.