The constructing principles of ancient cartography were for most of the time non-mimetic and non-empirical, so that the maps build on their basis had a most fantastic shape. We could safely call this kind of non-realistic geography – symbolic geography. In this paper, I focus on the psychological projections that shaped the form of pre-modern maps. The main epistemological instrument for such an approach is offered by Freudian psychoanalysis and Jungian analytical psychology. In ”psychoanalytical geography”, Freudian schemes of (...) interpretation (the oral, anal and genital stages of evolution) are put to work for explaining the complex mechanisms of identification and transference at work in ancient cartography. (shrink)

This article restores the peculiar ethical-cultural cartography from the philosophical fragments of Ancient Greek Cynicism. Namely, the fragments of Anthistenes, Diogenes of Sinope, Crates, Dio Chrysostom as well as of the ancient historians of philosophy are mainly analyzed and interpreted. The methods of comparative analysis as well of rational resto-ration are applied in this article. The authors of the article concentrate on the main characteristics of the above mentioned cartography, that is, the contradiction between maps of (...) nature and civili-zation. The article comes to the conclusion that the basis of this contradiction is the concept of the main value as well as virtue in the above mentioned cynicism, namely, natural radical temperance. According to ancient cynics, this virtue is absolutely incompatible with pleasure-driven civilization, as the latter annihilates the former. Therefore, cynics interpreted the whole territory of the world known at that time as divided between maps of nature and civilization that never overlap or even intersect. Moreover, according to ancient cynics, the territory covered by maps of civilization is considerably smaller than that enframed by the maps of nature. Moreover, the areas of nature are continuously being diminished, as civilization resolutely goes ahead. In such a situation that threatens survival of human nature the only possible way out is a return to the natural value of radical temperance. After cynics, the only effective strategy of achieving that challenging goal is askesis as excercises of temperance dedicated both to body and spirit. The authors of the article also give a certain SWOT analysis of the above mentioned cartography in the context of contemporary society. According to them, such a cartography possesses both strong and weak points. The main weak point is the contradiction itself between maps of culture and civilization. As a matter of fact, civilization does not annihilate the possibility of natural temperance, whereas a human being, according to his/her nature, is a creator of culture and civilization. On the other hand, the main positive aspect is an emphasis on virtue of temperance, which is actual, significant and relevant in any epoch, culture and civilization, and which is pretty much forgotten nowadays. (shrink)

Les deux volumes sont issus d’une conférence organisée en février 2021 dans le cadre de l’ERC Advanced Grant Project « Mapping Ancient Polytheisms. Cult Epithets as an Interface between Religious Systems and Human Agency » (MAP). L’ouvrage qui en résulte prend la forme de 51 contributions, organisées en trois grands axes thématiques : nommer et situer les dieux ; cartographier le divin ; la relation entre divinités et cités. Au sein de chacune des sections, un classement géographique régit, e...

In lieu of an abstract, here is a brief excerpt of the content:Ammianus GeographicusGavin A. SundwallElizabeth Rawson, in her impressive study of the intellectual life of the late Roman Republic, writes concerning the famous beginning of Caesar’s De Bello Gallico: “Caesar opens his work by introducing the geography of Gaul from scratch; his account would be clearer if a simple map with the main rivers had been appended, but there is no sign that it was.” 1 Yet would an (...) class='Hi'>ancient reader have responded in the same way? One cannot fault Rawson for desiring a map; ancient geographical accounts are regularly quite confusing and often remain unclear even with a map. But this desire may be something felt only by modern scholars. There is no evidence that the ancients used maps as we do, or that their conception of geography depended on them as ours does today. 2 The most striking feature to emerge from O. A. W. Dilke’s survey of ancient cartography is the almost total lack of map consciousness. 3 Maps in the ancient world had limited and specific use. They were either cadastral, showing boundaries or land divisions, or they were novelties, pertaining more to ancient science than to common use. 4 [End Page 619]One possible exception is the famous Tabula Peutingeriana, or Peutinger Map. Thought to be a fourth-century compilation based on a first-century A.D. map, it is the only surviving example of an itinerary map from the Roman period. 5 Even so, this map resembles nothing more than a “strip” map, with the emphasis placed on routes and cities, not on accuracy in representing geographical shapes or even location (although it can be argued that such distortion was necessary to fit it on its scroll). Other possible extant cartographic examples, such as from the shield of Dura Europos, coins, mosaics, and lamps, are too few and too exotic in nature to further much argument for map consciousness. 6 Thus the written itinerary, more common and widely used than itinerary maps (as even Dilke is ready to concede), 7 emerges as the major source of evidence for geographical depiction. Why should the Romans’ reliance on written or verbal geographical information trouble us so, when in the ninth and tenth centuries the Vikings discovered, explored, and settled Iceland, Greenland, and North America without compass or map, instead receiving their sailing directions from written accounts and sailors’ lore? 8Three recent studies by scholars investigating map use in early modern Europe suggest that mapping as we know it actually began, long after the fall of Rome, as a response to the demands of the modern nation-state. David Buisseret calls the beginning of map use in the fifteenth [End Page 620] century a change “which amounted to a revolution in the European way of ‘seeing’ the world.” According to him, maps as we think of them came to be developed and used to meet the needs of “modern” government under the direction of pioneering ministers. 9 J. W. Konvitz explores this theme for France, focusing in particular on Louis XIV’s revolutionary minister Colbert. Much of the attitude that maps are an administrative necessity, expressed by Claude Nicolet—“But to govern it, it must be known, measured, and above all drawn”—first originated with Colbert. 10 Moreover, Geoffrey Parker traces the origins of strategic map use in the west to the need of Spanish armies in the early modern period for cartographical depiction of the “Spanish Road.” 11If these scholars are correct about the origins of conventional cartography, then it follows that the ancients, despite their cleverness, had no practical interest in maps. Frequently, the lack of clarity in most ancient geography has led us to conclude that maps would have been necessary where none seem apparent, or even to infer map use when measurements or descriptions based on shapes are given. 12 But when we turn to archaeological evidence or to itineraries and periploi, we find that the ancients often used roundabout routes when a shorter and many times easier way was available. 13 How is it possible to explain such discrepancies other than that the ancients “saw” their world differently? They had a purpose in writing about geography much... (shrink)

The paper argues that the depiction of the Mediterranean coast of Africa in Ptolemy’s Geography was based on a source similar to the Stadiasmus of the Great Sea. Ptolemy’s and the Stadiasmus’ toponymy and distances between major points are mostly in good agreement. Ptolemy’s place names overlap with those of the Stadiasmus by 80%, and the total length of the coastline from Alexandria to Utica on Ptolemy’s map deviates from the Stadiasmus data by only 1% or 1.5%. A number of (...) serious disagreements between Ptolemy’s map and the Stadiasmus regarding the length of particular coastal stretches can be explained by assuming that Ptolemy had to tailor the distance data derived from periploi to his other sources, especially, to the longitudes of the key reference points, such as Cape Phyces, Cyrena, Berenica, Aesporis, Thena, and Carthage. A notable stretching and the subsequent contraction of the coast between Alexandria and Cyrenaica, as are exhibited by Ptolemy’s map relative to the Stadiasmus’ data, can be explained by assuming that several points on this coast were tied to the position of Crete, which was moved to the west being pushed by the westward shift of Rhodes. A sharp contraction of the two coastal stretches of the Great Sirte, oriented along the north-south direction, can be explained by Ptolemy’s erroneously underestimated value for the circumference of the Earth. The analysis of this contraction, as well as of the east-west stretching of the coast between Alexandria and Cyrene in angular terms relative to the modern map, makes it possible to assess the magnitude of Ptolemy’s error and to determine the length of his stade. This analysis shows that Ptolemy’s value for the circumference of the Earth must have been underestimated by approximately 20–27%, and Ptolemy’s stade must have been approximately 175–185 m length. Comparison of the Stadiasmus distance data with the modern map shows that the average length of the stade was close to 179 m or to the “common” stade of 185 m for the stretch between Alexandria and Berenice. (shrink)

Si les monographies sur les fortifications se multiplient, la Grèce du Nord‑Ouest semble quelque peu délaissée. Les conditions d’exploration de ces régions très montagneuses restent difficiles mais les efforts conjugués des archéologues grecs et albanais ont permis de réelles avancées depuis quarante ans. Il est désormais possible de proposer une cartographie des ouvrages fortifiés de Chaonie, de Thesprôtie et de Molossie, les trois grandes entités épirotes. Mais établir une typologie précise, des caractéristiques communes et des repères chronologiques clairs restent des (...) tâches délicates. Il s’agira donc d’évoquer des régions trop souvent absentes des grandes synthèses sur les fortifications et les problèmes méthodologiques qui se posent pour l’étude des implantations fortifiées de communautés organisées en ethnè et koina. (shrink)

Cet ouvrage établit une cartographie de la présence du nom Ulysse dans les textes philosophiques européens et américains depuis 1945. Est interrogée alors la manière dont ces derniers citent, interprètent et métamorphosent le mythe d'Ulysse dans un moment singulier de son actualisation.

continent. 1.2 (2011): 70-75. cartography of ghosts . . . And as a way to talk . . . of temporality the topography of imagination, this body whose dirty entry into the articulation of history as rapturous becoming & unbecoming, greeted with violence, i take permission to extend this grace —Akilah Oliver from “An Arriving Guard of Angels Thusly Coming To Greet” Our disappearance is already here. —Jacques Derrida, 117 I wrestled with death as a threshold, an aporia, a (...) bandit, a part of life. —Akilah Oliver Moraine in geological lingo is that which is left behind. Moraine- a euphemism for the de-stabilizing referent of the writer-ly body as a “troubled and troubling landscape marked by cultural and historical signifiers, the body as flesh memory [...] the body as transitory” (Oliver, Author Statement). Moraine— a geological metaphor of the poet as a holder of memory, as an accumulation of rocks and debris carried along the edge, terminal, dropped at the foot of language (in language). “Flesh Memory” according to Akilah Oliver is "that which my body recalls [...] everything has to do with the task of remembrance and its narrative reinvention [...] I was always translating an idea of the world as it presented itself at any given time. To write was a choice about how to be seen, how to enter the world as translator, actor, participant, in the dialogues that apparently made the real 'real'" (Levitsky). Flesh. Memory. The stuff some poems are made from. The stuff that gets abandoned, gleaned, and picked up by more flesh and memory. "My body, my life has always felt like a kaleidoscopic rip in the dominant fabric [...] has always been a dialogue with the impossible and the apparent” (Levitsky). The impossible-body or poet's body anticipates and performs (through language) an irretrievable death. IN APORIA I realized everything I must have been doing must have been Death. It was Christmas or Labor Day—a holiday—and every time you turned on the radio they said something like ‘four million’ or ‘going to die’.” — Andy Warhol I’m trying on egos, [a justification for the planet’s continuance]. Oh hello transgressor, you’ve come to collect utilitarian debts, humbling narrative space. Give me condition and wheatgrass, I his body disintegrating. I his body is ossification. Death my habit radius, yeah yeah. I his body can’t refuse this summons. I can’t get out this fucking room. Tell me something different about torture dear Trickster. Tell me about the lightness my mother told me to pick the one i love the best how it signals everything I ever wish to believe true just holy on my ship. I jump all over this house. this is it [what I thought is thought only, nothing more deceptive than]: I his body keeps thinking someone will come along, touch me. As like human or lima bean. I’m cradling you to my breast, you are looking out. A little wooden lion you & Peter carve on Bluff Street is quieting across your cheekbone. Not at all like the kind of terror found in sleep, on trembling grounds. It is yesterday now. I have not had a chance to dance in this century. Tonight I shall kill someone, a condition to remember Sunday morning. To think of lives as repetitions [rather than singular serial incarnations]. To understand your death is as exacerbating as trying to figure out why as schoolchildren in mid-nineteen-sixties Southern California we performed reflexive motions: cutting out lace snowflakes, reading Dick and Jane search for their missing mittens, imagining snow. Disintegrat ing . The -ing gerund catapults from the non-finite verb into past, present, future. The -ing as a tail pinned to death, a dog spinning to bite and never fully reaching itself, always shy of the end, circumreferential; a double copulative: deathing. Possessively AO calls it “habit radius” (a virtual fetish attribute) or an inescapable death presence that “confronts us with the paradox of an unattainable object [...] through it’s being unattainable” (Agamben, 27). A flirtation or dialogue with an unknowable thing and aporia utilized as investigative instrument to engage (death) while (in Southern California) we “perform reflexive motions,” cut lace snowflakes, imagine snow, and pay rent like “yeah, yeah” what else is new. And this too, fiction. The book I wish to right. The restored fallen, heroic. Did you expect a different grace from the world? Or upon exit? I’m working on “tough.” They think I am already. All ready. Who is the dead person? Is "I'm sorry" real to a dead person? Browning grass. My hands on this table. A contentious century. A place to pay rent. Redemptive moments. Am I now the dead person? Dead person, dead person, will you partake in my persimmon feast? The body inside the body astounds, confesses sins of the funhouse. I too have admired the people of this planet. Their frilly, orderly intellects. The use they’ve made of cardamom, radiation as well. How they’ve pasteurized milk, loaned surnames to stars, captured tribes, diseases, streets, and ideas too. The living-body as archive: is it possible to experience the living-body as archive without a (kind of) death? Sifting the rubble, rummaging through hoarded debris, skin sheds, memory-napping, and re-awoken (in flesh and) on terrain. “An investigative poetics seeks to unravel staid communities of thought and grasp at what might always be just beyond reach; a poetics of inquiry that lies between language as meaning, and language as rapturous entry into the world of posited ideas and idealism”( Levitsky). Something snaps. Lights blow out prior to embarking upon an investigative poetics. It begins with a question (often a sexy aporia) that leads to openings. "Every politics of memory [...] implies an intervention of the state. It's a state that legislates and acts with regard to the nonfinite mass of materials to be stored, materials which must be collected, preserved” (Derrida & Stiegler, 62). It seems poetic investigation already contains the potentiality of an (invisible) archive if the writer is “always writing” especially when not. Here’s my stupid digital romantic inclination: the living-body (of a poet) is a self-sustaining archive of non-finite memories. But not even I really believe that. AO innovated and sculpted an investigative poetic praxis. In a conversation with poet Rachel Levitsky, poetic-voice is viewed not as a precious identifier, but as a means to think through/about form, concluding that form is linked to framing. While poetic-voice may have tendency to precede form, it also erupts as a result of framing techniques. “They are frames that hold the shape of thinking (which is also to say of imagining) [...].”7 This reminds me of my rabbit who symmetrically chewed the corners of his hutch, which makes me wonder if it’s an expression of the shape of some animal anxiety tick I won’t ever have access to. Beyond the form/frame, death is an unoriginal yet unique limit; death is a damn deathless thing. It functions as a source of poetic investigation; that thing always “just beyond reach.” And how is death not a fetish (in this case an obsessive reverence for something non-material)? “Insofar as it [death] is a presence, a fetish [...] it is in fact something concrete and tangible; but insofar as it is the presence of an absence, it is, at the same time, immaterial and intangible, because it alludes continuously beyond itself to something that can never really be possessed [...] The fetish is [...] a sign of an absence, it is not an unrepeatable unique object; on the contrary, it is something infinitely capable of substitution, without any successive incarnations ever succeeding in exhausting the nullity of which it is the symbol” (Agamben, 33). AO utilized absence (the absent body [catapulted by the death of a beloved]) as an apparatus to investigate. In the process of conversing with absence or that which is absent, the absent body is affectionately objectified, incessantly summonsed back to a place of recognition, of objects, a desire for the absent body to remain intact while exiting the structural limits of grammar and syntax by moving into chant forms “to say what cannot be said” (Levitsky). from AN ARRIVING GUARD OF ANGELS THUSLY COMING TO GREET dear oluchi- the light is blinking rapidly on the black boxy machine. your room seems bigger than before and i am still planning to read some of those robert jordan books of yours. yesterday at the used bookstore where i was browsing the mysteries to “stall reality” (they are really not mysteries at all, they just employ death as the plot mistress but are unable to grasp its mystery at all)—well the point is, things were calm down here for a while and the world was little. i want to be big like you. or i want you not vast, not dead, not gone, but human small and here. i am so selfish. that is what i really want. to see you again. to oil your scalp. to hear you walk in the door, say ma i’m home . give me a chance to say welcome home son. or when leaving, don’t forget your hat . what do you wear out there? i wish you could have taken your new shoes with you. i’m so proud of you. i’m sorry for the way you died. i miss you all the time. even before, i missed you. out there, one time, some different men said: “shake for me girl, i wanna be your backdoor man.” who dat you love. 5/18/03 A letter-poem in sixteen lines “dear oluchi-” is safe-housed in epistolary form. Poetic voice is rendered as internal thought meanderings, a not-so-much confession, private/(pillow?) talk in the desire to be heard/witnessed by the referent and reader with an intent to absolve. The diminutive “i” bears a relation to poet Fanny Howe’s “little g God” in that “One of the (many) things I like about little g God is that you can have a vodka tonic while you talk to little g God, sing along to Bowie’s “I’m Afraid Of Americans,” and hum Coltrane’s “A Love Supreme,” though maybe not all at the same time” (Oliver, 2009). Towards the middle of the poem AO is at a used bookstore and remarks on the funny employment of death as a ‘plot mistress’ that ‘they’ (the dubious employed mystery authors) are ‘unable to grasp’, thereby giving death a mouthpiece, a modeling job, something to do to pass the time. from THE VISIBLE UNSEEN When I first saw graffiti, I recognized in it an ugly aesthetic, a dialectics of violence, a distortion of limbs, a hieroglyph. It was only later when I read the names of the dead that I then saw the path of ghosts charted there; its narrative of loss for the visible unseen whose place in history has been fictionalized and rendered unseen under the totalizing glare of history. Inscriptions, traces, specters. Graffiti begs a public face just as ghosts require non-ghosts (humans) to sense them. The “visible unseen” is a game of hide-and-seek between public viewer and graffiti-inscriber, an ephemeral-violent aesthetic on an ephemeral-policed canvas. Graffiti-inscribers already submit to being forgotten, expect to be washed away; perhaps it’s a holy urban mandala created by gangster-type monks without Buddhism. [...] in its refusal to disappear it forces a discourse in the public imagination we are forced to see what we would rather not, to make sense of an encoded language that we cannot read on the level of meaning. it irritates, forces its agency on us, speaks outside and beyond semiotic reach. An epic font-size pervading the public’s imagination, illegible, I could just close my eyes, remain passive, drive past, abandon it beyond reach, push it further away beyond death walls. In Barcelona I watched a clean up crew wash walls with an awesome water hose but I was more intrigued by their bodies; not a distortion of limbs, not hieroglyph but also not entirely legible; the laboring body permanently erasing specters of the city, and of course they knew it was also an invitation for the ghosts to return. Graffiti is death’s little sister, is also an aporia. [...] Graffiti (fr GK -graph(os), something drawn or written, to diagram or chart) attempts to stage the impossible: to erase the essence of its own subjectivity. Graffiti is a cartography of ghosts, a mapping of elegiac rapture (the transporting of a person from one place to another, as in heaven) and rupture (the state of being broken open.) Dwelling is a fiction stasis. [...] The notion of the past as being something done with, a look-back event, inhibits the possibility of reading graffiti as rapture, as rupture. If graffiti posits history as always in the process of becoming undone. [...] Because what is the body, if not also a complex temple, an unstable site through which to negotiate subjects, materiality, economies, gods, and modes of representations? The site where we are all already belated. Graphein meaning “to write.” “Derrida says every archive makes a law, and the law of genre is its own rupture” (Bloch, 39). However, graffiti is an (non/anti)-archive of erasure due to (the politics of) washing out its subjectivity, which only adds onto (or is symptomatic of) its character. The inhibition of “reading graffiti as rapture, as rupture” is partly due to it being a “look-back” event in that it’s process involves scratching through layers to reveal previous specters underneath. Graffiti (as an ancient genre) has always been a thing of ‘becoming undone’, and therefore ‘belated and always in arrival’ (Levitsky). It’s a Dionysian activity done at night with it’s back turned toward us. "The specter [...] is of the visible, but of the invisible visible, it is the visibility of a body which is not present in flesh and blood [...] appearing for vision, to the brightness of day [...] something becomes almost visible which is visible only insofar as it is not visible in flesh and blood. It is a night visibility. As soon as there is a technology of the image, visibility brings night. It incarnates in a night body, it radiates in a night light" (Derrida & Stiegler, 115). (shrink)

The contributions of Portuguese and Spanish sixteenth century science and technology in fields such as metallurgy, medicine, agriculture, surgery, meteorology, cosmography, cartography, navigation, military technology, and urban engineering, by and large, have been excluded in most accounts of the Scientific Revolution. I review several recent studies in English on sixteenth and seventeenth century natural history and natural philosophy to demonstrate how difficult it has become for Anglo-American scholarship to bring Iberia back into narratives on the origins of "modernity." The (...) roots of this exclusion, to be sure, hark back to the Protestant Reformation and the Enlightenment. The oversight is unfortunate for it has blinded scholars to the fact that the Iberians first created a culture of empirical, experimental, and utilitarian knowledge-gathering of massive proportions that did not get its cues from the classics or the learned, but from merchants, enterprising settlers, and bureaucrats. The Portuguese and the Spanish confidently saw themselves as the first "moderns," superseding the ancients. The English were the first to recognize this fact and they sought to imitate the new institutions of knowledge-gathering created by the Iberians. I demonstrate, for example, the Iberian origins of many of Francis Bacon's epistemological insights and metaphors. Spanish and Portuguese scholars have long been making this point. I therefore introduce English-speaking audiences to some of the most recent scholarship by Spanish scholars on sixteenth century Iberian science and technology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Maps for the Classical World: Where Do We Go from Here?Richard TalbertThe apa’s classical atlas project was conceived as the means to an end, and rightly so. Good maps were taken to be vital tools for understanding ancient history and culture at any level, and the ones available in the early 1980s were altogether woefully inadequate. The project was designed to fill this void by preparing a comprehensive (...) atlas for publication in the not-too-distant future.To make a definitive claim at this moment that the target of publication by the end of 1999 will be met must still rank as hubris. Without doubt, however, the odds have increasingly shifted over the past few years in favor of timely completion. As everyone knows, the problems of designing, funding, and developing any ambitious collaborative project are immense, and the atlas has been handed its full share of such difficulties and more. Yet gradually the difficulties seem to have been surmounted, and the project—at present, anyway—remains resolutely on schedule, as much to the surprise of its Director as to everyone else.As the odds have shifted, so, too, has my own perception of the project as an end. To be sure, the maps appearing in the atlas volume will offer the intended comprehensive vision of the physical and cultural landscape of classical antiquity that has been so seriously lacking since Carl Müller provided the last one for William Smith’s Atlas of Ancient Geography in the 1870s. Further gains are assured, too. In particular, to accommodate different needs, it should certainly prove practical to issue the maps in a variety of alternative formats—in sets of loose sheets, for example (with or without cultural data marked on the ancient physical landscape), as wall-maps, slides, digitized images, even a reduced-size textbook atlas. One way or another, these maps have the potential to exert a formative influence on our perception of the classical landscape for many decades to come.Even at the current stage, well before publication, the Atlas Project [End Page 323] has already stimulated fresh attention to cartography: this has grown without any special effort on the project’s part. Most notably, colleagues have become aware that there is now for the first time somewhere to which they can turn as they seek out suitable cartographic materials and design for their research or publications or field survey.Classical studies worldwide would benefit immensely if that “somewhere” were to be made a permanent “center,” established around the same time as the publication of the Atlas of the Greek and Roman World. In the creation of the atlas, both materials and expertise have been accumulated, which it would be irresponsible simply to abandon. The materials cover a wide range—from elements for all the aeronautical charts forming the physical bases for the atlas maps, to copies of older rare maps devoted to classical antiquity.Such maps (and whatever text accompanies them) are by no means necessarily all about to be rendered obsolete by the atlas. The French “archaeological atlases” of Algeria and Tunisia, for example, were compiled by the Brigades Topographiques in the late nineteenth and early twentieth centuries at scales as generous as 1 : 50,000, whereas the atlas limits itself to 1 : 500,000 in this region (and the area covered by one map at 1 : 500,000 corresponds to literally dozens at 1 : 50,000). Thus for any study with a close focus on Algeria or Tunisia, these French series remain indispensable, although the Tunisian one, with its two editions, is exceptionally rare and hard to obtain. Typically, the few libraries that hold this material have bound the original loose sheet maps into books (rendering it impossible to use the sheets individually), and for obvious reasons, they are not willing lenders. The Atlas Project, I imagine, has been the first to photograph the printed map sheets onto transparent plastic positives. These are sturdy, dimensionally stable, and immune from the fading and deterioration of paper; in addition, when they are laid on top of other maps, everything underneath remains visible.Examples of further cartographic materials for the classical world which will continue to... (shrink)

It is in the obscure terrain between the life-world of Greek science and technology and the language of its metaphysics that one sees the attempts of early navigators and map-makers to conceptualize what lies beyond the oikoumene. This interest later effects astronomy in terms of what is “beyond the heavens [ezo tes ouranos]” and then in metaphysics as a “Beyond Being [epekeina tes ousias],” an ideal Beyond proposed by Plato in Republic and one that is to eventually become a mainstay (...) of NeoPlatonism. Thus, the “fundamental act” that Romm describes in the above quote was not only taken up with geographical interest, but is one that can be seen as a preparatory gesture in a culture readying itself for the advent of metaphysics, a gesture that continued to make itself felt up until the last days of the Ancient Academy in the fifth century AD. The threads of the intellectual history of a Beyond Being find technological roots in the increasingly sophisticated acts of representation that one finds in early cartography, astronomy, and cosmology, one of which will be to mark boundaries around the heavens themselves and to call that Being. (shrink)

_Les philosophes face au vice, de Socrate à Augustin_ explore la manière dont les philosophes de l’Antiquité ont tracé une cartographie des vices, analysé leurs causes et leurs effets, et se sont interrogés sur leurs usages. _Les philosophes face au vice, de Socrate à Augustin_ explores how ancient philosophers described the vices, delineated their various kinds, accounted for their causes and effects, and reflected on how to use them.

Philosophy at its best is an activity more than a body of knowledge. In an ancient sense, done right, it is a healing art. It’s intellectual self-defense. It’s a form of therapy. But it’s also much more. Philosophy is map-making for the soul, cartography for the human journey. It’s an important navigational tool for life that too many modern people try to do without. _Philosophy For Dummies_ is for anyone who has ever entertained a question about life and (...) this world. In a conversational tone, the book's author – a modern-day scholar and lecturer – brings the greatest wisdom of the past into the challenges that we face now. This refreshingly different guide explains philosophical fundamentals and explores some of the strangest and deepest questions ever posed to human beings, such as How do we know anything? What does the word _good_ mean? Are we ever really free? Do human beings have souls? Is there life after death? Is there a God? Is happiness really possible in our world? This book is chock full of all those questions you may have long wanted to think about and talk with someone about, but have never had the time or opportunity to tackle head on. _Philosophy For Dummies_ invites you to discuss the issues you find in the guide, share perspectives, and compare thoughts and feelings with someone you respect. You'll find lots of material to mull over with your friends or spouse, including thoughts on When to doubt, and when to doubt our doubts The universal demand for evidence and proof The four dimensions of human experience Arguments for materialism Fear of the process of dying Prayers and small miracles Moral justification for allowing evil The ancient philosopher Socrates thought that, when it comes to the Ultimate Questions, we all start off as dummies. But if we are humbly aware of how little we actually know, then we can really begin to learn. _Philosophy For Dummies_ will put you on the path to wising up as you steer through the experience called life. (shrink)

In this article I try to understand the importance of the theatrum mundi metaphor for the configuration of the Modern Age. After a brief introduction on the idea of Modern Age, I study the distinction between ancient and modern from the perspective of the discovery of America, arguing that the idea of globe, embodied in cartography, determined the metaphor of the world as theater, affecting a wide range of disciplines, from astronomy to theology. Next, I show the geopolitical (...) component of the metaphor, linked to the idea of global empire, modern states and big cities. I dedicate a special section to show several melodramatic examples, mainly operatic, where the theatrum mundi metaphor reached a culminating point, linked to the European cities and their place in the world. Finally, I analyze the implications this metaphor had on the constitution of the philosophy of history, a discipline essentially linked to the Modern Age. (shrink)

In the nineteenth century, Henry Sidgwick struggled with the apparent paradox that utilitarians might only attain their goal if they renounced utilitarianism in practice; he also noticed a parallel problem that anticipated what has been called the ‘paradox of desire’ in Buddhist ethics – the paradox that desiring desirelessness is self-defeating. In fact, he regarded only the latter as a genuine paradox. I consider three approaches that might mitigate the problematicimplications for Buddhist ethics and certain forms of consequentialism. One approach (...) draws on recent defences of moral realism that find echoes in at least one Buddhist tradition. The other two draw on what I call the ‘comparative cartography of ethical concepts’; one is due to David Webster, who compares Western andPali-based Buddhist concepts, while the other offers an extension of his approach, comparing ‘thick’ and ‘thin’ ethical concepts, again mainly in the context of ancient Indian Buddhism. I argue that these latter two approaches offer promising defences of Buddhist ethics against objections based on the so-called ‘paradox of desire’. (shrink)

Resumo: O corpo está por toda parte: ele é aquele que «está irreparavelmente aqui» onde estou, eu que não «posso me deslocar sem ele», já disse o filósofo. Talvez por isso mesmo seja tão antigo e tão insistente o movimento que, multiplicando as metáforas para dizer sua presença, visa de fato a maior parte do tempo seu ocultamento. Assim, se é possível falar aqui de uma cartografia, ela sem dúvida designará o intenso movimento filosófico de ocultamento do corpo, que paradoxalmente (...) dá a ver o que tanto se buscou evitar: é que o corpo sempre resiste, insistindo em se fazer disponível aos «mundos múltiplos e divergentes» que a cada vez a arte aproxima. Palavras-chave: Corpo. Movimento. Formação humana. Cartography of the body and unmanageability: The body is everywhere: he is «is irreparably here» where I am, for «I cannot move without him», as the philosopher said. Perhaps it is why this ancient and persistent movement that multiplies the metaphors to tell its presence seeks in fact its concealment most of the time. Thus, if it is possible to speak about a cartography, it will undoubtedly designate the intense philosophical movement of body concealment, which paradoxically hints at what it has sought so much to avoid: is that the body always resists, insisting on making itself available to « multiple and divergent worlds» which art approaches each time. Keywords: Body. Mouvement. Human Formation. Cartographies du corps et de l’ingovernabilité Résumé: Le corps est partout: « il est ici irréparablement» où je suis, car «je ne peux pas me déplacer sans lui», comme le philosophe l’a dit. Et c’est peut-être là la raison par laquelle, à force de multiplier les métaphores pour signaler as présence, ce que lui vise, finalement, la plupart du temps est bien son effacement. Ainsi, s’il nous est permis de parler de cartographie, elle devra sans doute désigner cet intense mouvement philosophique d’oubli du corps, qui finalement révèle ce qui l’on a tellement voulu éviter : car le corps résiste, à chaque fois, et qu’il insiste de se faire disponible aux «mondes multiples et divergents» que, à chaque fois, l’art rend présent. Mots-clés: Corps. Mouvement. Formation humaine. (shrink)

ABSTRACT Certain features of our conceptual scheme seem necessary for subjects with our basic nature: we cannot imagine humans accomplishing their basic projects without having a conceptual scheme with these features. Other aspects of our conceptual scheme seem more contingent: we can imagine communities effectively using a somewhat different conceptual scheme. Conceptual cartography is the project of investigating the necessity and contingency of the various features of conceptual schemes. The project of conceptual cartography has not received much explicit (...) methodological attention. But in this paper, I argue that conceptual cartography has important implications for the study of conceptual engineering. I also provide a general framework for thinking about conceptual cartography. (shrink)

Schizoanalytic Cartographies represents Félix Guattari's most important later work and the most systematic and detailed account of his theoretical position and his therapeutic ideas. Guattari sets out to provide a complete account of the conditions of 'enunciation' - autonomous speech and self-expression - for subjects in the contemporary world. Over the course of eight closely argued chapters, he presents a breathtakingly new reformulation of the structures of individual and collective subjectivity. Based on research into information theory and new technologies, Guattari (...) articulates a vision of a humanity finally reconciled with its relationship to machines. Schizoanalytic Cartographies is a visionary yet highly concrete work, providing a powerful vantage point on the upheavals of our present epoch, powerfully imagining a future 'post-media' era of technological development. This long overdue translation of this substantial work offers English-speaking readers the opportunity finally to fully assess Guattari's contribution to European thought. (shrink)

Cartographies contributes to the growing debates on the value of poststructuralist theory. Grounded in a theoretical framework, it combines poststructural semiotics and a philosophy of the body. While interest in poststructuralism is well established, the currently felt need to anchor that interest in a political, material reality is where these readings gain their critical edge. They address the material - social, political and economic - effects of representation, marking anew direction in the debate.

Haspelmath argues that linguists who conduct comparative research and try to explain patterns that are general across languages can only consider two sources of these patterns: convergent cultural evolution of languages, which provides functional explanations of these phenomena, or innate building blocks for syntactic structure, specified in the human cognitive system. This paper claims that convergent cultural evolution and functional-adaptive explanations are not sufficient to explain the existence of certain crosslinguistic phenomena. The argument is based on comparative evidence of generalizations (...) based on Rizzi and Cinque's theories of cartographic syntax, which imply the existence of finely ordered and complex innate categories. I argue that these patterns cannot be explained in functional-adaptive terms alone. (shrink)

Biblical cartography has elaborated a master narrative of Paul’s missionary activity. This master narrative, which clearly distinguishes between three different journeys, is omnipresent and can easily be found in Bibles and atlases. Nevertheless, Paul’s letters and the book of Acts do not support such a clear distinction. The present study contends that the distinction between three missionary journeys is a modern construct and that this way of representing Paul’s missionary activity has a significant impact on how we understand it. (...) By representing Paul’s missionary activity as an orderly sequence of three travels, the maps not only minimise the novelty of his independent mission but also minimise Paul’s confrontation with the Jerusalem church. In this representation, he is no longer the marginal leader of a minority movement within the nascent church, but ‘the’ missionary. The portrayal of the missionary activity of Paul in biblical maps is an example of the uncritical transfer of exegetical traditions, and of the role of these traditions in the creation of a master narrative of Christian origins. (shrink)

La linguistique se penche sur les émotions afin de décrire les moyens langagiers de les exprimer ou de les représenter, tant au niveau de la structure de la langue que de l'interaction dans le discours. Par là même, elle met en exergue l'ubiquité des émotions dans le langage. Les contributions du volume Cartographie des émotions s'attachent à mettre à plat les liens entre langues et émotions. Elles cherchent à catégoriser, délimiter, appréhender les affects pour mieux comprendre les enjeux linguistiques et (...) sociolinguistiques de l'expression émotionnelle. On observera ainsi les champs lexicaux et les différents réseaux sémantiques qui s'y mettent en place, les combinatoires lexicales dans de grands corpus, les stratégies intonatives et syntaxiques auxquelles les locuteurs ont recours, les différences et les ressemblances entre les langues au niveau de l'expression des émotions, ainsi que la dimension pragmatique de l'expression émotionnelle et son impact sur les discours et leur interprétation. L'ouvrage ne s'adresse pas seulement aux étudiants et chercheurs en sciences du langage, communication, sociologie, traductologie, mais aussi à tous ceux qui travaillent sur l'interface émotion et communication et que passionne la complexité du langage et des langues. (shrink)

This book uniquely bridges the conceptual gap between the history of geographic, cartographic thought and film theory with the technological and cultural shifts that shaped the emergence of cameras and cinema. This volume is essential reading for students, scholars and academics of cinematography, human, cultural and social geography, cartography and media studies, as well as those with an interest in these areas more generally.

En Algérie, la nouvelle loi sur les hydrocarbures autorise l’exploitation des hydrocarbures non conventionnels, incluant le gaz de schiste, dont les réserves ont récemment été réévaluées à la hausse. Ces rebondissements ont suscité autant l’intérêt que l’inquiétude de l’opinion publique. Très sommairement, le débat est perçu comme opposant les « pour » l’exploitation qui mettent en avant des gains économiques aux « contre », écologistes s’opposant à la fracturation hydraulique. Cette dualité ne rend pas justice à la complexité de la (...) controverse. Le but de ce travail est donc de percevoir clairement les enjeux liés à la controverse en mettant de l’avant la complexité et la variété des argumentaires présentés à travers une cartographie de la controverse. Nous souhaitons, par la même occasion, démontrer qu’une bonne compréhension des dynamiques et des processus de conflits exprimés par la controverse est nécessaire et décisive pour le processus d’acceptabilité sociale. (shrink)

Should philosophy help address the problems of non-philosophers or should it be something isolated both from other disciplines and from the lay public? This question became more than academic for philosophers working in UK universities with the introduction of societal impact assessment in the national research evaluation exercise, the REF. Every university department put together a submission describing its broader impact in case narratives, and these were graded. Philosophers were required to participate. The resulting narratives are publicly available and provide (...) a unique resource permitting a more comprehensive, empirically based consideration of philosophy’s influence outside the academy than has hitherto been possible. This paper takes advantage of this data to develop a cartography of the ways in which philosophers engage society in their work. We identify five approaches: dissemination, engagement, provocations, living philosophy, and philosophy of X. We compare these along the six dimensions proposed by Frodeman and Briggle to characterize the ideal field philosopher. We conclude that there are multiple ways of being a field philosopher, which vary in their emphasis. This pluralism bodes well for the expansion of philosophy’s societal influence, since there are routes available to suit different preferences. (shrink)

Cartographies of Postcolonial Vegetal Politics resorts to Deleuze-Guattarian grammar to enunciate the productive disjunctures of vegetality while cartographizing differential repetitions of postcolonial vegetal politics.

In the creation of maps, scientific knowledge related to mathematics and physics combines with knowledge specific to graphic or artistic disciplines. Since all maps are artifacts whose aesthetic qualities convey information that simultaneously engages the fields of ontology, epistemology, and politics, they are objects of undeniable interest for philosophical inquiry. This introduction to the 5th issue of the Journal for the Philosophy of Language, Mind, and the Arts reviews the latest literature and key topics surrounding the relationship between philosophy, (...) class='Hi'>cartography and mapmaking. (shrink)

Defends and transforms naturalism and materialism to show how culture itself is formed by nature. Bryant endorses a pan-ecological theory of being, arguing that societies are ecosystems that can only be understood by considering nonhuman material agencies such as rivers and mountain ranges alongside signifying agencies such as discourses, narratives and ideologies.

This paper discusses Gilbert Ryle’s image of philosophy as cartography in an attempt to explore the idea of a cartography of the phenomenon, confronting it with the sense it takes in Edmund Husserl’s transcendental phenomenology. Ryle tries to grasp the particularity of philosophical tasks as being about specific sorts of problems, not about specific sorts of objects. What is required both of a cartographer and of a philosopher is, according to him, to look at familiar spaces in wholly (...) unusual terms. Husserlian phenomenology then, with its rediscovery of consciousness as an absolute, unbounded field, meets quite well this demand. The uncovered field of the phenomena is not a new region, opposing that of the objects as faced in the natural attitude. It is rather a completely different attitude, just as a map is not a share of the world, but a distinct orientation towards it. The phenomenon, therefore, would not be something that is there to be cartographed as much as a kind of cartography itself. A phenomenological cartography, however, is one that has its specific marks, different from those of the Rylean conception. (shrink)

Nowadays the issues of space and place pertain more than ever to the ongoing discussion about personal/regional/national identities. The worlds of private archives of memory often exist independently of political and administrative divisions, while dominant ideologies are often capable of re-defining national archives of memory through selective representation of the past. The way we remember our past and our heritage inscribes the space we live in: the places we remember and the places we wish to forget, the monuments we pull (...) down and erect and the museums we build are only some of the signposts on the landscape of our cultural memory. The essays collected in this volume examine the role of places and spaces in the formation of both cultural practices and the existential experience of modern individual. (shrink)

Though only one component product of the larger eugenics movement, the eugenic family study proved to be, by far, its most potent ideological tool. The Kallikak Family, for instance, went through eight editions between 1913 and 1931. This essay argues that the current scholarship has missed important ways that the architects of the eugenic family studies theorized and described the subjects of their investigation. Using one sparsely interrogated work and one previously unknown eugenic family study from the Southern Plains, this (...) essay aims to introduce “environment” as a schema that allows for how the subjects of the eugenic family study were conceptualized with respect to their surroundings. Geospatially and environmentally relevant constructions of scientific knowledge were central to the project of eugenics during its formative years, but remain largely and conspicuously absent from the critical literature which engages this project to separate the fit from the unfit in American society. The dysgenic constituted a unique human geography, giving us significant insight into how concatenations of jurisprudence as well as cultural and social worth were tied to the land. (shrink)

This commentary canvasses a few prominent themes of ethical relevance drawn from the stories in this issue. I develop the metaphor of cartography to illuminate critical experiences in the moral lives of parents of children with brain tumors. Relationship transformation within families along the timeline of a child’s illness and recovery is one such set of experiences. Points for consideration in health professions education are also featured: clinical humility regarding “second opinions,” cultivating therapeutic efficacy from the clinician–parent relationship, error, (...) and medical care itself as a source of trauma. (shrink)

A theory of consciousness is proposed which integrates much of what we know about the evolution and functioning of the human brammmd. The organism constructs its world of experience as an adaptation to the problem of moving in the world. The relationship between the observed and unobserved world is discussed. A cartography of state-bound meaning is described in which the continuum of arousal states is linked to different states of consciousness. The inevitable ambiguity of perception is addressed and the (...) evolutionary and developmental importance of self-awareness is emphasized. All of this is related to poststructuralist formulations. (shrink)

In a contemporary landscape of communicative and connective excess, a very novel contemporary exhaustion exacerbated by our relation to the postdigital terrain is ever present. The Brazilian philosopher and schizoanalyst Peter Pál Pelbart pushes the vital question of our nihililstic age to the limits: how can one learn to be left alone, live alone, and perhaps, by way of a Deleuzian "absolute solitude," conjure a vitality for living again and, indeed, finding something truly "worthy of saying"? Through various poetic meanderings, (...) meditations, and building on the works of Blanchot, Musil, Guattari, and Delingy, among others, Pelbart reestablishes the possibility of fighting off the exhaustion of our current state of affairs. For Pelbart, we must chart the cartography of exhaustion as if it were a sort of molecular symptomology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cartography: The Ideal and Its History by Matthew H. EdneyAlex ZukasCartography: The Ideal and Its History BY MATTHEW H. EDNEY Chicago: University of Chicago Press, 2019As Matthew Edney notes in the introduction, “This book is the product of my entire career as a map historian (so far);” it does, indeed, represent the culmination of more than thirty years of his research in the history of maps and (...) mapping that began in graduate school (ix). From the outset of his career, Edney has followed and advocated a postmodern or poststructural approach to map studies. This book follows that theoretical approach, which is both a strength and a weakness. Adopting another theoretical approach would have enabled his desired critique of cartography without being self-refuting, as his poststructuralism turns out to be when he makes a positive case for studying mapping processes rather than cartography and “maps.”1Edney is a major and respected figure in the history of mapping. Along with Brian Harley, Denis Wood, Martin Dodge, Rob Kitchin, Chris Perkins, and John Pickles, he has helped reshape the field over the past thirty-plus years in the direction of “critical cartography” or “critical map studies.” He has directed the History of Cartography Project at the University of Wisconsin-Madison since 2005, and co-edited the fourth volume in that series, Cartography in the European Enlightenment (2019). He notes that co-editing that volume tested and tempered many of his ideas (ix). Since 2007 he has held the Osher Chair in the History of Cartography at the University of Southern Maine. [End Page 111]A provocative and complex polemic, the beautifully illustrated book is, as indicated by its title, divided into two main thematic sections: a philosophical deconstruction of the cartographic ideal and a retelling of the ideal’s historical development. It contains four content chapters with a brief introduction and conclusion. While the second historical half has much to recommend it (chapters 4 and 5), the first poststructurally-informed philosophical part (chapters 2 and 3) critiques propositions that he deploys to make his historical narrative work. Edney’s central argument in the book is that “cartography” is a prescriptive model that “exists only as an idealization produced by modern culture and that it cannot provide a valid conception of mapping in the past, present, or future. Cartography is not an endeavor common to all societies and cultures. Rather, it is very much a creation of the modern West and is permeated by many of the myths that Westerners tell themselves about their rationality and superiority” in which “the ideal of cartography is the entire belief system, while cartography is the fiction generated by the ideal” (8, 1). We will see that, in less sweeping form, there is value to these claims historically. However, key aspects of Edney’s philosophical position undermine his historical argument by undercutting its foundations. In fact, the polemics come mainly in the philosophical section whose tone is prescriptive, reproving, insistent, and absolute, which is ironic given his arguments against universality. His tone detracts from the value of the first section of the book and makes it a challenging read. Edney divides his book into philosophical and historical halves because he believes that “A true critique of cartography requires, first and foremost, the delineation of the ideal’s multiple tenets and all of their flaws” (26). However, he makes no specific argument on behalf of this sweeping, absolute, and universal premise, especially regarding its claims that it is a “true critique” and other critiques are “misguided and misleading” (26). If the book is supposed to provide the evidence for his premise and these claims, then the argument is circular.The introduction (chapter 1) lays out the ideal and the book’s structure. Chapter 2 examines sociocultural critiques of the ideal that emerged over the past thirty-five years and Edney’s recommended “processual approach” to mapping, which he claims “provides an intellectual framework to pursue map studies without running into the ideal’s flaws [End Page 112] and preconceptions” because “it encourages scholars to address issues about why and how maps are produced and consumed... in an explicit and empirically founded manner... (shrink)

This paper pushes back against the Democritean-Newtonian tradition of assuming a strict conceptual dichotomy between spacetime and matter. Our approach proceeds via the more narrow distinction between modified gravity/spacetime and dark matter. A prequel paper argued that the novel field Φ postulated by Berezhiani and Khoury's 'superfluid dark matter theory' is as much matter as anything could possibly be, but also below the critical temperature for superfluidity as much spacetime as anything could possibly be. Here we introduce and critically evaluate (...) three groups of interpretations that one should consider for such Janus-faced theories. The consubstantiality interpretation holds that Φ is both matter and a modification of spacetime, analogously to the sense in which Jesus is both human and god. The fundamendalist interpretations consider for each of these roles whether they are instantiated fundamentally or emergently. The breakdown interpretations focus on the question of whether Φ signals the breakdown, in some sense to be specified, of the MG-DM dichotomy and perhaps even the broader spacetime–matter distinction. More generally, it is argued that hybrid theories urge a move towards a single space of theories, rather than two separate spaces of spacetime theories and matter theories, respectively. (shrink)

Cet article interroge le statut du magique chez le premier Sartre à la fois comme héritage d'un dialogue avec la psychologie et l'anthropologie françaises et comme le lieu de la coupure phénoménologique par laquelle se développe une philosophie de l'existence originale. L'A. retrace l'apparition de la conscience magique, pour laquelle la spontanéité persiste d'une manière spécifique là où elle semblait mise en défaut, notamment dans les pathologies de l'imagination et dans l'émotion. Aussi la catégorie du magique permet-elle de penser l'autonomie (...) de la conscience irréfléchie en dotant ses différentes attitudes d'une signification selon une approche synthétique de la réalité-humaine. En un autre point névralgique chez Sartre, la conscience absolue s'emprisonne dans le monde selon un phénomène de dégradation grâce auquel apparaît le psychique : cette existence mixte entre pour-soi et en-soi est irréductiblement magique. Or, le fait psychique est le lieu des relations concrètes avec autrui et l'A. montre, qu'en dernière instance, le magique reparaît dans l'ontologie phénoménologique à travers le schème de la possession – possession d'autrui et possession des choses – mettant la transcendance au compte d'une sorcellerie originelle. (shrink)