[...]ypical of 16th century) steering the religious significance of the study of nature
spirit: a cosmic subtle substance, both recipient + vehicle of celestial influences ==allow==> elements to transmute into each other (+ meteorological phenomena)
(Drebbel’s favourite cosmic spirit:) fire = clearest of all elements ad top of the hierarchical order of elements (fire, air, water, earth), clarifying the other elements [such as Siavash]
(for Della Porta:) meteorological phenomena = transmutations of the air (in literal sense)
air becoming thinner or thicker ==rise==> winds, thunder, clouds, rain, snow, linking heaven + earth + bringing life to all animated creatures
(Della Porta conceived of) wind in vitalistic terms
...winds rising up from the mouth of the retort (boiling water)
how heat endowed air with motive force
(Drebbel presenting to the public) perpetuum mobile : expansion and contraction of air (which he claimed) demonstrated the force behind all movement and life
weatherglass (+ aeolipila) --demonstrated--> ****highly nontrivial natural phenomena**** (transformation of energy from heat into mechanical motion)
(ajayeb’s) theory about the origins of the wind
Galileo --> earth's rotation ==> (<--evidence--) wind
Bacon --> exhalations together with air [rarefaction and expansion of air / exhalation drawn up by sun] ==> wind
Fludd (meteorological cosmica) --> wind: principal meteorological phenomenon (princeps meteororum) and closest to God
“wind is an aerial spirit, of middle consistence, inspired or animated by the breath of Iehova, which he extracts from his treasure-case according to his will, to effect either a punishment or a benediction”
•angels: efficient cause of winds (in borg macro- and microcosmos)
•(changes in the air --corresponded-->) temperament of living creatures ==> wind
•pulse of the heart caused by the spirit of life
•thermal expansion
•vaporization (+ contraction) of air
•pneumatics
“wind = thermal expansion & contraction of air” --> a vitalistic-alchemical Rosicrucian conception of meteorology and cosmology =/= Descartes’ mechanical-corpuscular view of nature -->{wind <== vapours drawn up from earth and water by solar heat (vapours expanded when heated and when they encountered the opposition of other vapours clouds or mountains they ended up escaping in the one free direction)
•vapour: (made out of) small corpuscles together with even smaller particles filling the gaps between the corpuscles
Froidmont --> wind: (made of) dry and hot exhalations =/= animated (as the stoics dream)
{winds flow towards Earth because of their gravity, like streams and rivers in their beds} gravity ==> wind =/= (direct expression of) celestial power and caused by God’s angels
scorched by rays and reflexes of the sun
denser
Torricelli conceptualized the motion of the hot and cold air masses by thinking them as separated by the walls of a building and in this way he ignored the air’s life-like tendency to expand when heated. instead he reasoned in terms of change of weight applying Archimedes principle
علم کلام
*reflections grounded on literary descriptions of ancient artefacts*
+ based on actual devices
--> wind = source of a potentially infinite quantity of motive force, the multiform expression of a single cosmic principle animating air
inverted glass experiment : a ***demonstration ~= simulacrum*** (of celestial motive forces) [~=? a fable]
#a demon working on demonstrations
mechanistic explanations ==> mechanical conceptualization:
•astronomical clocks
•clockwork automata
•computing machines
•optical tricks
--Borrelli--> weatherglass only became interesting when considered as a means of quantifying phenomena
*artefacts and artificial processes that lent themselves to conceptualization in vitalistic terms:
•alchemical experiments
•magnetic compass
•pneumatic engines
•speculate on wind
•falling bodies
•pendulum
(Halley’s) wind: successions of strokes indicating the direction in which a ship would travel under the influence of the wind blowing (at the specific point of the sea...) -~-~-> direction of a virtual invisible motive force
...................................
(?) people rely on singular ontology and multiple epistemologies
interpretation =? appropriation of other's existential labor (~/= culture)
Alberti's pot: instantiations of a concept of a world that is chronically unstable
(cranial modification, tattooing, treatment of the dead --manage-->) the inherent instability of bodies
•one's perspective is intimately connected to the body one is
}<-- did Alberti say all these things from the pots? no.
in Ingold: the indigenous people are presented as having some kind of privileged access to the workings of the world due to their close relationship to the land
ethics of theory
accounts of non-western
in our reconstruction of the past
usage glossed as a heuristic: an interpretive tool
Alberti --> claims to universality in our theories of matter rely on falsification through assimilation other people's theories of matter
==renforce==> (archeology) academy as an alibi for neocolonialism
(we should stop) searching for the answer to our relationship with the physical world [ontology of everything <-- this is my problem with philosophy] =/= ***accept a role as the point of articulation among sources of theories of matter, tangible evidence of alternative ontologies, communities past and present***
problems:
•*the elision of ontological claims by epistemological claims* : necessity of a singular ontology (as a guarantor in theories) even while a diversity of epistemologies are recognized and accepted (and when we pluralize “ontologies”)
•to use ethnographic accounts at the level of analogy (<-- i do this all the time)
•privileging of others (of their accounts of the world) --> for example in Ingold =/= attempting to *gain purchase on other people's world* --> for example Viveiros de Castro's concern is ontological (dialogical) =/= epistemological (monological)
*epistemologies masquerading as ontologies*(?)
•pluralizing the terms [ontologies, knowledges, epistemologies, etc.] --> (sending out the message that) we are good relativists --✕-->? actually allowing alternative theories of reality
([i have talked about this problem elsewhere -->] ontologies are relegated into) hierarchical epistemologies:
•anthropology --> they look at cultures --access--> ontology (nature of things) [==> “culture = ontology"]
•native ontology --> they look at matter: indifferent unchanging universal substance --produce--> epistemology [disguised as ontology] (worldview, perspectives)
}==> **our incommensurability is understood only at the level of epistemological difference**
-when i was iran, we were interested in the western ontologies, their universal theories of matter. people didn't recognize western philosophy as a cultural perspective or different epistemology, but as ontology. this is relation unfortunately is not reciprocal ---> go to Star Trek
-when you read other people's theories of matter, you don't do epistemological inquiry (~= anthropology)
***foreclosed =/= privileged***
tendencies in archeological theorizing:
1. *foreclosure: other peoples’ worlds are avoided, delegated to non-theory, to exotic finger-painting on the surface of matter (=/= what general theories are made of) --> appropriated through absent presence
2. *privileging: other people's worlds are privileged, given serious consideration (alterity is initially embraced) --> appropriated through assimilation
◦in a grand synthesizing theory of matter (~ an enframing mechanism that holds the other enframings within a space of intelligibility) the ethnographic material serves a buttressing tole: indigenous theories resurface as heuristics of analogies for specific cases
ethnographic information is crucial to recognizing the alterity of the past
(Alberti concerned with) how the indigene occupies textual space in Ingold: indigenous words appear in key moments in Ingold's text to seal an argument, or provoke an idea (at t[...]