Jenny

2020 ◽  
pp. 62-65
Author(s):  
Willy Thayer
Keyword(s):  
Seventeenth Century ◽  
Machine Tool ◽  
Industrial Revolution ◽  
Karl Marx ◽  
Rene Descartes ◽  
Labor Power ◽  
The Status ◽  
René Descartes ◽  
Mode Of Production

This chapter looks at how Karl Marx figures the expanded circulation of capital as it spread around the planet in the becoming of the spinning Jenny, a complex machine-tool and the epitome of the Industrial Revolution. It highlights the power of the Jenny, such that Marx granted it the status of an event that reveals itself posthumously as the trace of the Industrial Revolution. The Jenny, a complex machine-tool, is a mechanism that executes functions that are analogous to those carried out by artisanal labor power that uses similar tools. The chapter also looks at how the Jenny broke out of the limits imposed by the working body-machine of fixed, endogenous, specialized terminals of the artisanal mode of production. As a mechanical body, the Jenny had already been dreamed of in the seventeenth century by René Descartes in his Treatise on Man, but which might best be referred to as a Treatise on Artificial Man.

Understandings of Colors: Varieties of Theories in the Color Worlds of the Early Seventeenth Century

2015 ◽  
Vol 20 (4-6) ◽  
pp. 515-535 ◽  
Author(s):  
Fokko Jan Dijksterhuis
Keyword(s):  
Seventeenth Century ◽  
Crucial Role ◽  
Intellectual Development ◽  
Rene Descartes ◽  
The Status ◽  
René Descartes

In the early seventeenth century, there existed a myriad of theories to account for color phenomena. The status, goal, and content of such accounts differed as well as the range of phenomena they explained. Starting with the journal of Isaac Beeckman (1588–1637), this essay inquires into the features and functions of conceptual reflections upon color experiences. Beeckman played a crucial role in the intellectual development of René Descartes (1596–1650), while at the same time their ideas differed crucially. Early corpuscular conceptions of colors cannot be reduced to the mechanistic variety of Descartes. Moreover, the optical rather than corpuscular features of Descartes’s understanding of colors were essential. A stratification of conceptualizations is proposed that is grounded in various problem contexts rather than philosophical doctrines, thus opening a way to interpret the philosophical parts of color worlds in a more diverse way.


The Symbol Master

2016 ◽  
Author(s):  
Joseph Mazur
Keyword(s):  
Seventeenth Century ◽  
Rene Descartes ◽  
Integral Calculus ◽  
Isaac Newton ◽  
René Descartes

This chapter focuses on the symbols created by Gottfried Leibniz. Alert to the advantages of proper symbols, Leibniz worked them, altered them, and tossed them whenever he felt the looming possibility that some poorly devised symbol might someday unnecessarily complicate mathematical exposition. He foresaw how symbols for polynomials could not possibly continue into algebra's generalizations at the turn of the seventeenth century. He knew how inconvenient symbols trapped the advancement of algebra in the fifteenth and sixteenth centuries. By the last half of the seventeenth century, symbols were pervasive in mathematics manuscripts, largely due to Leibniz, along with others such as William Oughtred, René Descartes, and Isaac Newton. Among the more than 200 new symbols invented by Leibniz are his symbols for the differential and integral calculus.

Richard Baxter as Philosophical Theologian

2017 ◽  
Author(s):  
David S. Sytsma
Keyword(s):  
Seventeenth Century ◽  
Rene Descartes ◽  
Thomas Hobbes ◽  
Modern Science ◽  
Robert Boyle ◽  
Mechanical Philosophy ◽  
René Descartes ◽  
Pierre Gassendi ◽  
The Way

This chapter argues for Baxter’s importance as a theologian engaged with philosophy. Although Baxter is largely known today as a practical theologian, he also excelled in knowledge of the scholastics and was known in the seventeenth century also for his scholastic theology. He followed philosophical trends closely, was connected with many people involved in mechanical philosophy, and responded directly to the ideas of René Descartes, Pierre Gassendi, Robert Boyle, Thomas Willis, Thomas Hobbes, and Benedict de Spinoza. As a leading Puritan and nonconformist, his views are especially relevant to the question of the relation of the Puritan tradition to the beginnings of modern science and philosophy. The chapter introduces the way in which “mechanical philosophy” will be used, and concludes with a brief synopsis of the argument of the book.

scholarly journals Incorporación de los saberes ancestrales en la educación ordinaria.//Incorporation of ancestral knowledge in ordinary education.

Ciencia Unemi ◽  
2019 ◽  
Vol 12 (30) ◽  
pp. 130-142
Author(s):  
Pablo Alfredo Suárez-Guerra
Keyword(s):  
Karl Marx ◽  
Historical Materialism ◽  
Status Quo ◽  
Production Of Knowledge ◽  
Ancestral Knowledge ◽  
The Status ◽  
Enrique Dussel ◽  
Knowledge Object ◽  
General Mode ◽  
Mode Of Production

El presente trabajo discute esenciales fundamentos históricos, antropológicos, económicos e ideológicos del modo de producción de conocimiento a partir del modo de producción de vida general del ser humano, a fin de cuestionar las matrices de la hegemonía epistemológica racionalista de la modernidad capitalista, que ancla su razón de ser en una estructura económico-política dominante que destruye material e intelectualmente al Otro para construirlo como objeto dominado y de conocimiento, lo cual se traduce en el posicionamiento centenario de una dicotomía jerárquica conocimiento/”saberes ancestrales”, y realiza, finalmente, algunas sugerencias respecto de la incorporación de los denominados saberes ancestrales en la educación ordinaria. Con base en las premisas críticas del materialismo histórico de Karl Marx y la filosofía y la ética de la liberación de Enrique Dussel, entre otros, se apunta brevemente la necesidad de replantear el problema de la validación de todo saber o conocimiento en la vida, lo cual implica subvertir las bases epistemológicas de las diversas disciplinas con base en un diálogo teórico-práctico intercultural en equidad, y los fundamentos económicos, éticos, políticos e ideológicos que nutren tales bases y que destruyen, invisibilizan, discriminan e instrumentalizan las producciones materiales e intelectuales contrarias o contradictorias al statu quo del capital. AbstractThis paper discusses essential historical, anthropological, economic and ideological foundations of the mode of production of knowledge from the general mode of production of life of the human being, in order to question the matrices of the epistemological rationalist hegemony of capitalist modernity, which anchors its raison d'être in a dominant economic-political structure that materially and intellectually destroys the other in order to construct it as a dominated and knowledge object, which translates into the centenary positioning of a hierarchical knowledge/"ancestral knowledge" dichotomy, and finally makes some suggestions regarding the incorporation of so-called ancestral knowledge into ordinary education. Based on the critical premises of Karl Marx's historical materialism and Enrique Dussel's philosophy and ethics of liberation, among others, the need to rethink the problem of the validation of all knowledge or knowledge in life is briefly pointed out, which implies subverting the epistemological bases of the diverse disciplines based on an intercultural theoretical-practical dialogue in equity, and the economic, ethical, political and ideological foundations that nourish such bases and that destroy, invisibilize, discriminate and instrumentalize the material and intellectual productions contrary or contradictory to the status quo of capital.

Embrace the Organisation Unconscious: The Next Steps for Change Leaders and Organisation Development Practitioners

2020 ◽  
Vol 13 (3) ◽  
pp. 340-351
Author(s):  
V. Kartikeyan
Keyword(s):  
Seventeenth Century ◽  
Rene Descartes ◽  
The Unconscious ◽  
Organisation Development ◽  
René Descartes ◽  
Change Leaders ◽  
Human Systems

The move from an ‘A-rational’ world to the rational can be traced to the seventeenth century, in particular to the contribution of Rene Descartes, who advocated what is now known as the Cartesian view, which deifies the rational, the objective and the measurable. The problem with this advocacy was that all aspects of what did not seem rational got marginalised. This marginalisation has led, over the last couple of centuries, to a sense of disenchantment, fragmentation and ‘exclusionary processes’ in society, organisations and in general all human systems. Carl Jung’s pioneering work on the unconscious offers us a way out of this by beckoning us to revisit and reimagine the ‘A-rational’ in a way that brings vibrancy and aliveness to organisations. By envisaging the ‘Organisation Psyche’ and by learning to work with aspects of the ‘Organisation Unconscious’, such as the ‘Organisation Shadow’ and ‘Symbolic Complexes’, it may be possible to discover new integrative paths for change leaders and organisation development (OD) practitioners alike, to adopt to bring in a new sense of endeavour, volition and adventure for organisations and their agents.

scholarly journals Locke, God, and Materialism

2021 ◽  
pp. 101-132
Author(s):  
Stewart Duncan
Keyword(s):  
Seventeenth Century ◽  
Rene Descartes ◽  
Cosmological Argument ◽  
Existence Of God ◽  
Main Claim ◽  
René Descartes ◽  
Important Argument ◽  
Ralph Cudworth

This chapter investigates Locke’s views about materialism, by looking at the discussion in Essay IV.x. There Locke—after giving a cosmological argument for the existence of God—argues that God could not be material, and that matter alone could never produce thought. In discussing the chapter, I pay particular attention to some comparisons between Locke’s position and those of two other seventeenth-century philosophers, René Descartes and Ralph Cudworth. Making use of those comparisons, I argue for two main claims. The first is that the important argument of Essay IV.x.10 is fundamentally an argument about the causation of perfections. Indeed, Locke gives multiple such arguments in the chapter. My second main claim is that my proposed reading of IV.x is not merely consistent with what Locke says elsewhere about superaddition, but also provides reasons to favor a particular understanding of what superaddition is.

scholarly journals ENSAIO PARA O ACIDENTAL: A LOUCURA E A QUEDA EM RANCIÈRE, BAS JAN ADER E DOM QUIXOTE / Essay for the accidental: loucura and fall in Rancière, Bas Jan Ader and Dom Quixote

2021 ◽  
Vol 27 (41) ◽  
pp. 233-250
Author(s):  
Daniela Cunha Blanco
Keyword(s):  
Rene Descartes ◽  
Causal Chain ◽  
Don Quixote ◽  
The Body ◽  
Jacques Ranciere ◽  
Jacques Rancière ◽  
The Status ◽  
René Descartes ◽  
Contemporary Artist ◽  
Modes Of Thought

A partir de duas figuras que marcam a modernidade – René Descartes e dom Quixote – pensamos como configuram modos de pensamento diversos e opostos. Entre o método que busca o encadeamento causal das coisas e a errância do corpo entregue às aventuras da imaginação, o filósofo e o cavaleiro instauram um embate que não é aquele entre a razão e o sensível, mas sim, entre dois modos da razão. Nosso intuito é pensar, especialmente a partir de Jacques Rancière, como o cavaleiro errante teria aberto um novo campo da experiência sensível que denominamos acidental, cujo gesto é a recusa da lógica do encadeamento causal cartesiano. Damos a ver, ainda, o modo como o gesto inaugurado por dom Quixote será reverberado nos gestos do artista contemporâneo Bas Jan Ader, com seu empenho em buscar a queda tal qual dom Quixote buscara a loucura. O que surgiria com a recusa da causalidade no cavaleiro e no artista, em nossa hipótese, é uma mudança de estatuto da própria noção de acidente ou acidental que, deixando de ser considerado erro a ser evitado, passará a ser experienciado como a única possibilidade para um mundo pautado na contingência da vida.Palavras-chave: Heterogêneo sensível; Experiência acidental; Jacques Rancière; Errância; Modos de pensamento. AbstractBased on two figures that marks the modernity − René Descartes and Don Quixote − we think about how they configure different and opposite modes of thought. Between the method that seeks the causal chain of things and the wandering of the body given over to the adventures of the imagination, the philosopher and the knight establish a clash that is not that between reason and sensible, but between two modes of reason. We think, especialy from Jacques Rancière, how the errant knight would have opened up a new field of the sensible experience that we call accidental, whose gesture is the refusal of the logic of the Cartesian causal chain. We also show how the gesture inaugurated by Don Quixote will be reflected in the gestures of the contemporary artist Bas Jan Ader, with his efforts to seek the fall just as Don Quixote sought madness. What would arise with the refusal of causality in the rider and in the artist, in our hypothesis, is a change in the status of the very notion of accident or accidental that, no longer being considered as an error to be avoided, will now be experienced as the only possibility for a world based on the contingency of life.Keywords: Heterogeneous sensible; Accidental experience; Jacques Rancière; Wandering; Forms of thinking.

Malebolge: The Capitalist Mode of Production as Fraud

2018 ◽  
Author(s):  
William Clare Roberts
Keyword(s):  
Karl Marx ◽  
Ontological Status ◽  
Surplus Labor ◽  
Capitalist Mode ◽  
Labor Power ◽  
Mode Of Production

This chapter examines parts four through seven of Capital, where Karl Marx argues that capitalism is guilty of fraud. Rewriting Dante's long passage through the Malebolge (the ringed field where the sins of fraud are punished), Marx claims that the capitalist mode of production is a fraud, promising good but delivering evil. He insists that the accumulation of wealth as capital requires and creates a dependent population in excess of the demand for labor power. In order to appreciate Marx's distinctive approach to these matters, the chapter considers Pierre-Joseph Proudhon's writings, drawing special attention to the collective forces of production and the ontological status of association. It also discusses the three monsters of fraud mentioned by Marx in Capital, in particular the mechanism by which the surplus labor of the proletariat relates to the wages of labor.

Labour takes Root; Mobilization and Immobilization of Javanese Rural Society under the Cultivation System

Itinerario ◽  
1984 ◽  
Vol 8 (1) ◽  
pp. 77-117 ◽  
Author(s):  
Leonard Blussé
Keyword(s):  
Social Relations ◽  
Social Order ◽  
Industrial Revolution ◽  
Karl Marx ◽  
Ruling Class ◽  
Surplus Value ◽  
Stage Of Development ◽  
The 19Th Century ◽  
Export Crops ◽  
Mode Of Production

In the production of tropical export crops, the factor labour has always overshadowed the two other factors, land and capital. In the days prior to the mechanisation of agriculture, that is to say, far into the second half of the 19th century, the factor capital almost coincided with labour. “Des bras, des bras, toujours des bras” as the saying went among the planters of the Mascareignes. However, it would be wrong to suggest that before the industrial revolution the relative importance of labour only manifested itself in the production of tropical export crops. There is a revered tradition in economic theory which considers labour to be the only source of wealth. Thus, Karl Marx proposed that the value produced by a labourer above the maintenance level should be designated as surplus value. For him, the control of this surplus lay at the basis of each “mode of production” (his term for a stage of development). Each mode of production was characterised by a specific set of social relations between the labourer, the ruling class that appropriates the surplus value, and the means of production. Labour and the labour process therefore were in his eyes a social phenomenon. One might add they are inherent to the tissue of authorities that constituate any social order.

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