![]() From the early to mid-seventeenth century, at the hands of mechanist philosophers, matter and its mechanical combinations would be divested first of soul and then of life. To understand what Descartes and other seventeenth-century mechanists did with the idea of animal and human machinery, one needs to take into account its familiarity and pre-existing meanings. They were funny, sometimes bawdy, and they were everywhere. Īutomata were therefore theologically and culturally familiar, things with which one could be on easy terms. The church was a primary sponsor of the literature that accompanied the technology of lifelike machines, and the body-machine was also a recurrent motif in Scholastic writing. Quite the contrary: not only did automata appear first and most commonly in churches and cathedrals, the idea as well as the technology of human-machinery was indigenously Catholic. Moreover, neither the idea nor the ubiquitous images of human-machinery ran counter to Christian practice or doctrine. Rather, the machines that informed the emergence of the early modern notion of the human-machine held a strikingly unfamiliar array of cultural and philosophical implications, notably the tendencies to act unexpectedly, playfully, willfully, surprisingly, and responsively. Neither category of contraptions signified, in the first instance, what machine metaphors for living creatures later came to signify: passivity, rigidity, regularity, constraint, rote behavior, soullessness. These machines fell into two main categories: the great many devices to be found in churches and cathedrals, and the automatic hydraulic amusements on the grounds of palaces and wealthy estates. Descartes and other seventeenth-century mechanists were therefore able to invoke a plethora of animal- and human-like machines. By the early 1630s, when René Descartes argued that animals and humans, apart from their capacity to reason, were automata, European towns and villages were positively humming with mechanical vitality, and mechanical images of living creatures had been ubiquitous for several centuries. Publishers use these marks when books are returned to them.What does it mean to be alive and conscious: an aware, thinking creature? Using life-like machines to discuss animation and consciousness is a major cultural preoccupation of the early twenty-first century but few realize that this practice stretches back to the middle of the seventeenth century, and that actual lifelike machines, which peopled the landscape of late medieval and early modern Europe, shaped this philosophical tradition from its inception. Remainder Mark - A remainder mark is usually a small black line or dot written with a felt tip pen or Sharpie on the top, bottom, side page edges and sometimes on the UPC symbol on the back of the book.If excessively worn, they will be marked as "tray worn." Flat trays for SPI games are not graded, and have the usual problems.If excessively worn, they will be marked as "card worn." The cardboard backing of miniature packs is not graded.In most cases, boxed games and box sets do not come with dice.Due to the nature of loose counters, if a game is unplayable it may be returned for a refund of the purchase price. Boardgame counters are punched, unless noted. ![]() Major defects and/or missing components are noted separately.Example, EX+ is an item between Excellent and Near Mint condition. A "plus" sign indicates that an item is close to the next highest condition. ![]() When only one condition is listed, then the box and contents are in the same condition.
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