The Passions as Subject Matter in Early Eighteenth-Century British Sermons.

1992 ◽  
Vol 10 (1) ◽  
pp. 51-69 ◽  
Author(s):  
Alan Brinton
Archaeologia ◽  
1979 ◽  
Vol 106 ◽  
pp. 33-60
Author(s):  
Roger Ling

Among the remnants of interior decoration in the Roman Imperial palace at Baia are the stuccoed vaults of three rooms, the so-called ‘Stanze di Venere’, which attracted the attention of innumerable travellers and antiquaries during the eighteenth and nineteenth centuries. The first and second rooms, respectively pavilion-vaulted and barrel-vaulted, retain enough of their stucco-work to justify a close study of design and subject-matter; while even in the third room, where only a few fragments survive, some figures and ornaments can be discerned. Further information about the decorations is supplied by unpublished drawings carried out in the early eighteenth century. Dating is difficult, but stylistic evidence suggests that the stucco-work of room 1, which belongs to the original phase of the complex, dates to Augustan times. The other two decorations are later, but no later than the Flavio-Trajanic period, for then or soon afterwards new structures were built at a higher level and the three rooms were turned into cisterns. The decorative programme in both 1 and 2 is primarily Dionysiac but also embodies references to the sports of the palaestra and to bathing, themes which lend weight to the idea that the chambers formed part of a bath-suite.


Author(s):  
Daniel R. Melamed

If there is a fundamental musical subject of Johann Sebastian Bach’s Mass in B Minor, a compositional problem the work explores, it is the tension between two styles cultivated in church music of Bach’s time. One style was modern and drew on up-to-date music such as the instrumental concerto and the opera aria. The other was old-fashioned and fundamentally vocal, borrowing and adapting the style of Giovanni Pierluigi da Palestrina, his sixteenth-century contemporaries, and his seventeenth-century imitators. The movements that make up Bach’s Mass can be read as exploring the entire spectrum of possibilities offered by these two styles (the modern and the antique), ranging from movements purely in one or the other to a dazzling variety of ways of combining the two. The work illustrates a fundamental opposition in early-eighteenth-century sacred music that Bach confronts and explores in the Mass.


Author(s):  
Huaping Lu-Adler

This chapter discusses certain exegetical challenges posed by Kant’s logic corpus, which comprises the Logic compiled by Jäsche, Kant’s notes on logic, transcripts of his logic lectures, and remarks about logic in his own publications. It argues for a “history of philosophical problems” method by which to reconstruct a Kantian theory of logic that is maximally coherent, philosophically interesting, and historically significant. To ensure a principled application of this method, the chapter considers Kant’s conception of history against the background of the controversy between eclecticism and systematic philosophy that shaped the German philosophical discourse during the early eighteenth century. It thereby looks for an angle to make educated decisions about how to select materials from each of the periods considered in the book and builds a historical narrative that can best inform our understanding of Kant’s theory of logic.


Author(s):  
Mark Migotti

In this chapter, the author attempts to establish what is philosophically living and what is philosophically dead in Schopenhauer’s pessimism. Against the background of the intriguing the history of the terms “optimism” and “pessimism”—in debates about Leibniz’s theodicy in the early eighteenth century and the popularity of Schopenhauer in the late nineteenth century, respectively—the author points up the distinction between affirming life, which all living beings do naturally, and subscribing to philosophical optimism (or pessimism), which is possible only for reflective beings like us. Next, the author notes the significance of Schopenhauer’s claim that optimism is a necessary condition of theism and explains its bearing on his pessimistic argument for the moral unacceptability of suicide. The chapter concludes that Schopenhauer’s case for pessimism is not conclusive, but instructive; his dim view of the prospects for leading a truly rewarding, worthwhile human life draws vivid attention to important questions about how and to what degree an atheistic world can nevertheless be conducive to human flourishing.


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