Much postmodern rhetoric, suggests Karsten Harries, can be understood as a symptom of our civilization's discontent, born of regret that we are no longer able to experience our world as a cosmos that assigns us our place. But dissatisfaction with the modern world may also spring from a conviction that modernism has failed to confront the challenge of an inevitably open future. Such conviction has frequently led to a critique of modernity's founding heroes. Challenging that critique, Harries insists that modernity is supported by nothing other than human freedom.
But more important to Harries is to show how modernist self-assertion is shadowed by nihilism and what it might mean to step out of that shadow. Looking at a small number of medieval and Renaissance texts, as well as some paintings, he uncovers the threshold that separates the modern from the premodern world. At the same time, he illuminates that other, more questionable threshold, between the modern and the postmodern.
Two spirits preside over the book: Alberti, the Renaissance author on art and architecture, whose passionate interest in perspective and point of view offers a key to modernity; and Nicolaus Cusanus, the fifteenth-century cardinal, whose work shows that such interest cannot be divorced from speculations on the infinity of God. The title Infinity and Perspective connects the two to each other and to the shape of modernity.
Karsten Harries is Professor of Philosophy at Yale University.
Karsten Harries以视角原理(principle of perspective)为主线,把世界看成一座剧场:你买了哪个位置的票,你就受这个位置所提供的视角的束缚。不过,事情也绝非仅此而已。一方面,Harries认为,要破除绝对的逻各斯中心主义所带来的价值、意义无涉,这容易遁入相对主义或虚无...
评分序 2018圣诞节当天,上完了这学期科学思想史名著精读的最后一堂课,《无限与视角》的阅读也再次告一段落。在待了十几年的老地方,节日自然是没什么好过的,或许不如写书评,但想想圣诞夜仍在图书馆码字,多少又有点悲催。 未来几年,这恐怕都是与知识为伴的宿命。 《无限与视角...
评分《无限与视角》是科学源流译丛第十种,也是唯一一本让我读得犯困的,出于对这套书的尊重,好歹总算读完了。 看得出张卜天对此书非常欣赏,但我实在读不下去。 尤其最后一章,作者推崇什么“宇宙心智学”,简直笑话一样,对宇宙探索,对登月,给出如此科盲式的所谓哲学思辨。 再...
评分《无限与视角》是科学源流译丛第十种,也是唯一一本让我读得犯困的,出于对这套书的尊重,好歹总算读完了。 看得出张卜天对此书非常欣赏,但我实在读不下去。 尤其最后一章,作者推崇什么“宇宙心智学”,简直笑话一样,对宇宙探索,对登月,给出如此科盲式的所谓哲学思辨。 再...
评分8 下半部分首先出现的,是一位返场选手——库萨的尼古拉。 前面说过,透视法显示人经由反思的“去中心”如何与“回到中心”相联系,思考上帝无限性所导致的“去中心”会引出人文主义的“回到中心”。而关键是,新得到的中心不再能自称为一个“绝对的中心”。这时候,中世纪人想...
究竟是不是希腊的科学
评分哲学家Harries写过《建筑的伦理功能》,此书是从Cusanus那令今人震惊的世界观、上帝观、多中心论讲起,从of learned ignorance讲到当时天主教教会的改革,然后进入到亚里士多德的宇宙论,从而看到为何Cusanus描述的世界视角,既具有连续性,又具有革命性。。。。然后,才是阿尔伯蒂、Ficino哥白尼。。。。。。不是建筑史,也不是简单的透视史,而是从透视开始的神学哲学史。
评分难。。。
评分哲学家Harries写过《建筑的伦理功能》,此书是从Cusanus那令今人震惊的世界观、上帝观、多中心论讲起,从of learned ignorance讲到当时天主教教会的改革,然后进入到亚里士多德的宇宙论,从而看到为何Cusanus描述的世界视角,既具有连续性,又具有革命性。。。。然后,才是阿尔伯蒂、Ficino哥白尼。。。。。。不是建筑史,也不是简单的透视史,而是从透视开始的神学哲学史。
评分哲学家Harries写过《建筑的伦理功能》,此书是从Cusanus那令今人震惊的世界观、上帝观、多中心论讲起,从of learned ignorance讲到当时天主教教会的改革,然后进入到亚里士多德的宇宙论,从而看到为何Cusanus描述的世界视角,既具有连续性,又具有革命性。。。。然后,才是阿尔伯蒂、Ficino哥白尼。。。。。。不是建筑史,也不是简单的透视史,而是从透视开始的神学哲学史。
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