Mostrando resultados por autor "Paul Strathern" en Todas las categorías

Against the background of an age that saw the rebirth of ancient and classical learning, Paul Strathern explores the intensely dramatic rise and fall of the Medici family in Florence as well as the Italian Renaissance, which they did so much to sponsor and encourage. Interwoven into the narrative are the lives of many of the great Renaissance artists with whom the Medici had dealings, including Leonardo, Michelangelo, and Donatello as well as scientists like Galileo and Pico della Mirandola.

The Borgia family have become a byword for evil. Corruption, incest, ruthless megalomania, avarice, and vicious cruelty - all have been associated with their name. And yet, paradoxically, this family lived when the Renaissance was coming into its full flowering in Italy. Examples of infamy flourished alongside some of the finest art produced in western history.

Between the birth of Dante in 1265 and the death of Galileo in 1642, something happened that transformed the entire culture of Western civilization. Painting, sculpture, and architecture would all visibly change in such a striking fashion that there could be no going back on what had taken place. Likewise, the thought and self-conception of humanity would take on a completely new aspect. Sciences would be born - or emerge in an entirely new guise.

Death in Florence illuminates one of the defining moments in Western history - the bloody and dramatic story of the battle for the soul of Renaissance Florence. By the end of the fifteenth century, Florence was well established as the home of the Renaissance. In an exhilaratingly rich and deeply researched story, Paul Strathern reveals the paradoxes, self-doubts, and political compromises that made the battle for the soul of the Renaissance city one of the most complex and important moments in Western history.

With Hegel, philosophy became very difficult indeed. His dialectical method produced the most grandiose metaphysical system known to man. Even Hegel conceded that "only one man understands me, and even he does not." Hegel's system included absolutely everything, but its most vital element was the dialectic of the thesis, antithesis, and synthesis. This method sprang from Hegel's ambition to overcome the deficiencies of logic and ascended toward mind as the ultimate reality.

We see our age as the greatest in human history, filled with seemingly unending originality. Yet such dynamism is not a necessary characteristic of great eras. Among the most long-lasting and stable civilizations was that of medieval Europe. There stasis was achieved, and with it a stability that permitted the development of structured thought and intellectual embellishment of unparalleled degree.

Kierkegaard wasn't really a philosopher in the academic sense. Yet he produced what many people expect of philosophy. His subject was the individual and his or her existence, the "existing being." In Kierkegaard's view, this purely subjective entity lay beyond the reach of reason, logic, philosophical systems, theology, or even "the pretenses of psychology." Nonetheless, it was the source of all these subjects. The branch of philosophy to which Kierkegaard gave birth has come to be known as existentialism.

Rene Descartes spent most of his childhood in solitude, a situation that also came to characterize his adult life. Fortunately, these countless lonely hours helped Descartes produce the declaration that changed all philosophy: "I think, therefore I am." Eventually convincing himself to doubt and disregard sensory knowledge, Descartes found he could prove his existence through his thoughts. This internal information, he believed, was the true reality and external forces were hopelessly deceiving.

David Hume reduced philosophy to ruins: he denied the existence of everything, except our actual perceptions themselves. I alone exist, he argued, and the world is nothing more than part of my consciousness. Yet we know that the world remains, and we go on as before. What Hume expressed was the status of our knowledge about the world, a world in which neither religion nor science is certain.

Leonardo da Vinci, Niccolò Machiavelli, and Cesare Borgia - three iconic figures whose intersecting lives provide the basis for this astonishing work of narrative history. They could not have been more different, and they would meet only for a short time in 1502, but the events that transpired when they did would significantly alter each man's perceptions - and the course of Western history.

After narrowly avoiding a firing squad when he was just twenty-eight years old, Dostoevsky never took things lightly. His great novels burst upon the European literary scene like a succession of thunderbolts. His understanding of the darker and more extreme recesses of the human mind cast a forceful light into these areas of experience. The raw psychology and passionate involvement of his books galvanized writers and thinkers as disparate as Nietzsche and Kafka.

Spinoza's brilliant metaphysical system was derived neither from reality nor experience. Starting from basic assumptions, with a series of geometric proofs he built a universe which was also God, one and the same thing, the classic example of pantheism. Although his system seems an oddity today, Spinoza's conclusions are deeply in accord with modern thought, from science (the holistic ethics of today's ecologists) to politics (the idea that the state exists to protect the individual).

Schopenhauer, the "philosopher of pessimism", makes it very plain that he regards the world and our life in it as a bad joke. But if the world is indifferent to our fate, it doesn't thwart us on purpose. The world's facade is supported by what Schopenhauer calls the Universal Will, blind and without purpose. This Will brings on all our misery and suffering; our only hope is to liberate ourselves from its power and from the trappings of individualism and egoism that are at its mercy.

During his lifetime, Jean-Paul Sartre enjoyed unprecedented popularity for a philosopher, due partly to his role as a spokesman for existentialism at the opportune moment, when this set of ideas filled the spiritual gap left amidst the ruins of World War II. Existentialism was a philosophy of action and showed the ultimate freedom of the individual. In Sartre's hands, it became a revolt against European bourgeois values.

"If we accept Wittgenstein's word for it," Paul Strathern writes, "he is the last philosopher. In his view, philosophy in the traditional sense was finished."

Just a century after it had begun, philosophy entered its greatest age with the appearance of Socrates, who spent so much of his time talking about philosophy on the streets of Athens that he never got around to writing anything down. His method of aggressive questioning, called dialectic, was the forerunner of logic; he used it to cut through the twaddle of his adversaries and arrive at the truth. Rather than questioning the world, he believed, we would be better off questioning ourselves.

With Friedrich Nietzsche, philosophy was dangerous not only for philosophers but for everyone. His ideas presaged a collective madness that had horrific consequences in Europe in the early 1900s. Though his philosophy is more one of aphorisms than a system, it is brilliant, persuasive, and incisive. His major concept is the will to power, which he saw as the basic impulse for all our acts. Christianity he saw as a subtle perversion of this concept, thus Nietzsche's famous pronouncement, "God is dead."

In an age when philosophers had scarcely glimpsed the horizons of the mind, a boy named Aristocles decided to forgo his ambitions as a wrestler. Adopting the nickname Plato, he embarked instead on a life in philosophy. In 387 B.C. he founded the Academy, the world's first university, and taught his students that all we see is not reality but merely a reproduction of the true source. And in his famous Republic he described the politics of "the highest form of state."

One of the two major philosophical traditions of the twentieth century was linguistic analysis, derived largely from Wittgenstein. The other, diametrically opposed, came from Heidegger, and its fundamental question was, "What is the meaning of existence?" For Heidegger, this question could not simply be "analyzed away". It was beyond the reach of logic or reason. It was the primary "given" of every individual life. To confront it, Heidegger needed to develop an entire new form of philosophy.

However, a historical transformation of similar magnitude also took place in northern Europe at the same time. This "Other Renaissance" was initially centered on the city of Bruges in Flanders (modern Belgium), but its influence was soon being felt in France, the German states, London, and even in Italy itself.