The Engineer’s Mistress (L’amante dell’ingegnere), 1921

Oil on canvas, 55 x 40 cm

Gianni Mattioli Collection

Long-term loan to the Peggy Guggenheim Collection, Venice

© Carlo Carrà, by SIAE 2008

 

This powerful and strange small painting closed the period of Carlo Carrà's ''pittura metafisica,'' of which he was one of the leading exponents together with Giorgio de Chirico.

Although evidently a mere sculpture, the upright female head is invested with an aura of semi-consciousness, as if hypnotized—the eyes closed but the mouth open in readiness to speak. The preternaturally long neck appears frequently in Carrà's work prior to this. Certainly the tension between the dead and the live in an indeterminate interior-exterior space and in a pre-dawn light evokes a Metaphysical dream state with masterly brevity. No explanation of the title has ever been given. To suggest that the square and compass represent the engineer's profession and the plaster head his secret life impoverishes the richly evocative mystery of the painting. The goal of Metaphysical painting was to make ordinary objects transcend reality and induce an elevated state of consciousness.

This is part of a leaf from a copy of Aristotle's "Metaphysica" in the Latin translation of William of Moerbeke. It was probably produced in Germany in the fourteenth century.

 

The text is from Book 3 of Aristotle's “Metaphysica” in the Latin translation of William of Moerbeke If this had been a complete leaf the text would probably have started in Chapter 1, Section 7 but as it is, the first part line is towards the beginning of Section 8 (“et tractandum). The text then continues through to Chapter 2 as far as Section 20 where it ends immediately before the catch words in the bottom margin of the verso (“sensus palma”).

Note: - At www.logicmuseum.com/wiki/Authors/Aristotle/metaphysics/l3 can be found this text in its original Greek, in the Latin translation and in an English translation.

 

There are 30 complete lines in two columns of text plus another 6 part lines. It is estimated that there are another 9 lines missing.

 

The maximum size of the fragment as presented is 272 x 223mm (10 7/10ins. x 8 8/10ins.).

It is possible to estimate what the size of the complete leaf would have been as follows: -

The existing 36 lines (=167mm) + an estimated 9 additional lines of text (= 40mm) + height of bottom margin (=101mm) + estimated height of top margin (half bottom margin = say 52mm).

This gives an estimated leaf size of 360mm x 223mm (14 2/10ins x 8 8/10ins.).

 

OVERALL CONDITION: -

There is no doubt that this item is somewhat of a wreck. A quarter of the original leaf has been lost and what remains has creases and areas that are darkened from its use as a book cover. The later addition to the bottom margin also does nothing to improve the look of the fragment.

 

GENERAL COMMENTS: -

Despite the condition issues, this is a superb addition to the collection. Most leaves that have Aristotle texts are from texts other than “Metaphysica” and from texts that are actually commentaries on Aristotle texts. Leaves like this one that are the Aristotle “Metaphysica” on its own are quite uncommon. A single leaf that was Bloomsbury Auctions, Western and Oriental Manuscripts and Miniatures, 7th. December 2016, Lot 28 sold for £3,720 (including buyers premium). Also, a half leaf in a somewhat distressed condition that was Bloomsbury Auctions, Western and Oriental Manuscripts and Miniatures, 10th. July 2018, Lot 37 sold for £868 (including buyers premium).

 

ARISTOTLE (384-322 BC): -

Aristotle was an ancient Greek philosopher and scientist born in the city of Stagira, Chalkidiki, Greece. Along with Plato, he is considered the "Father of Western Philosophy". Aristotle provided a complex and harmonious synthesis of the various existing philosophies prior to him, including those of Socrates and Plato, and it was above all from his teachings that the West inherited its fundamental intellectual lexicon, as well as problems and methods of inquiry. As a result, his philosophy has exerted a unique influence on almost every form of knowledge in the West and it continues to be central to the contemporary philosophical discussion.

 

The works of Aristotle were described by Cicero as “a river of gold”, but were almost entirely lost to the West with the fall of the Roman Empire. They were rediscovered in their original Greek as well as Arabic translations following the Crusades in the twelfth and thirteenth centuries, and Latin translations such as this one swept through European universities.

 

"METAPHYSICA": -

The “Metaphysics” is considered to be one of the greatest philosophical works. Its influence on the Greeks , the Muslim philosophers, the scholastic philosophers and even writers such as Dante, was immense. It is essentially a reconciliation of Plato's theory of Forms that Aristotle acquired at the Academy in Athens, with the view of the world given by common sense and the observations of the natural sciences. According to Plato, the real nature of things is eternal and unchangeable. However, the world we observe around us is constantly and perpetually changing. Aristotle’s genius was to reconcile these two apparently contradictory views of the world. The result is a synthesis of the naturalism of empirical science, and the rationalism of Plato, that informed the Western intellectual tradition for more than a thousand years.

At the heart of the book lie three questions. What is existence, and what sorts of things exist in the world? How can things continue to exist, and yet undergo the change we see about us in the natural world? And how can this world be understood?

 

WILLIAM OF MOERBEKE: -

William of Moerbeke, (215-35 – c.1286), was a prolific medieval translator of philosophical, medical, and scientific texts from Greek language into Latin, enabled by the period of Latin rule of the Byzantine Empire. His translations were influential in his day, when few competing translations were available, and are still respected by modern scholars.

 

Probably at the request of Thomas Aquinas, he undertook a complete translation of the works of Aristotle directly from the Greek or, for some portions, a revision of existing translations. The reason for the request was that many of the copies of Aristotle in Latin then in circulation had originated in Spain from Arabic whose texts in turn had often passed through Syriac versions rather than being translated from the originals.

Androgynous

Androgyne & Chimpanzee (F.A. VIII) Apocalypse Now - Artist: Leon 47 ( Leon XLVII )

 

A Tribute to Mary Ellen Mark / Francis Ford Coppola

Thanks to Rosalinda Celentano / Marlon Brando

 

Dymanic Modern Minimal Portrait Painting from Portrait Fashion Photography

Oil on Canvas

 

Androgino e Scimpanzé |

Androgynous & Chimpanzee, Apocalypse Now |

Futuro Antico, Antique Future |

 

Triangulism Art, Triangolismo |

Arte Metafisica, Metaphysics, Enigma |

Individualism, individuality, Individualismo |

Humanism, Umanesimo |

Expressionism, Espressionismo |

Surrealism Surrealismo |

Abstract Art, Arte Astratta |

Minimalism, Minimalismo |

 

Giorgio de Chirico

Arnold Böcklin

Arthur Schopenhauer

Friedrich Nietzsche

 

Leon XLVII, Artwork to Sell by Artist

Buy Original & Print Drawing / Painting / Sketch

 

Manhattan, New York, NY | Hartford, CT | USA

 

Impressionismo, Impressionism

 

www.leon47.com/futuro-antico-antique-future-xlvii

(This image can also be seen on reno.metromix.com)

For more information about my craft, please visit my profile page.

MIDNIGHT STROLL is a 175 carat handcrafted Picasso Jasper pendant that I created swirling and shaping gunmetal copper wire by hand, adding gray catseye chips and black agate beads to enhance the natural beauty and shape of the stone. This gray and black jasper stone has a glass-like finish making this pendant a very earthy and dramatic piece of wearable art.

 

It measures 2" across and 2 3/4" top to tip including the bail.

 

The bail is designed to be large enough to accommodate your favorite chain, choker or cord. An adjustable 17" black leather cord necklace is included.

 

All purchases are nicely packaged in a gift box.

 

The following metaphysical healing properties have been collected from various sources. For more specific information please contact an experienced Crystal Therapist.

 

Jasper's healing effects:

Jasper is the stone of selflessness; it is the mother of all stones bringing about love of all mankind. For emotional, mental and physical pain, it is a grounding and healing stone. Jasper makes its effects known slowly and gradually, just like nature. It's considered an emotionally calming stone, and can be an excellent stone for either those who are hypersensitive to crystalline energy and find it difficult to work with, or for those who like change to be a gradual, unfolding process. It has been called the supreme nurturer, reminds us there is more that surrounds us than ourselves, protect from negativity, helping to ground us, balances yin yang and assists us during astral travel. Helps to align and cleanse our Chakra's and Aura. It helps to balance the physical, emotional and intellectual bodies with the etheric energies. It is said to have been worn by priests and kings and used in a ceremonial way in Native American traditions. This stone increases determination in all pursuits and aids quick thinking. It also reminds one to be honest with oneself and to help others.

 

This may be discouraging for atheists, but in accordance with the latest definitions of "atheism" by the most respected sources, atheism is illogical. It's important to use the most accurate and reputable definitions. While you probably shouldn't use a Black and Decker drill as a tool to perform medical surgery, you also probably shouldn't use Webster's dictionary for philosophical definitions, if you have philosophical sources available.

 

Definitions of "atheism":

 

"Atheism’ means the negation of theism, the denial of the existence of God." (Stanford Encyclopedia of Philosophy).

 

"The theory or belief that God does not exist." (Oxford Dictionary of Philosophy)

  

Why Atheism is Illogical

 

Summary Argument

 

1) With respect to agnosticism, if atheism means, "the negation of theism" and the “denial of God's existence,” and history shows that there is no convincing evidence to demonstrate that theism and God have been negated and denied, then choosing atheism is illogical.

 

2) History shows that atheists have not logically demonstrated probability that theism and God have been negated and denied.

 

3) Therefore, with respect to agnosticism, choosing atheism is illogical.

  

Expanded points

 

1. The burden is on those who wish to affirm a belief or position to offer reason and evidence in support of such.

 

2. According to Stanford, "Atheism means the negation of theism, the denial of the existence of God." And Oxford defines atheism as, "The theory or belief that God does not exist." - with both definitions implying a positive claim is being assumed, as opposed to agnosticism, in which a lack of belief is emphasized.

 

3. Philosophical definitions of "atheism" in context are more appropriate than a generic description as, "a lack of belief in God" - which also could apply to agnosticism.

 

4. In terms of logic, the atheist truth claim, “God does not exist,” is not an analytic truth claim and is not strictly provable. Likewise, the truth claim of atheism is not a synthetic one because it cannot be strictly demonstrated. For these reasons, atheism cannot be strictly proved.

 

5. In terms of probability, it is not enough to critique the theist fine tuning argument. To prove atheism is superior atheists need to provide a superior probability argument, among other things. If you search the Internet, you will most likely find as I did that "probability argument for atheists" turns up only probably arguments for theists, as criticized by atheists, which is not adequate.

 

6. In terms of metaphysics and metaethics, the belief that science has all the answers is not empirically demonstrable and is logically weak, however, top atheist authorities, such as Hawking and Dawkins, lean toward positivism. In comparison to theism, answers to many important metaphysical questions and convictions remain unresolved and incoherent for atheists in general.

 

7. The atheist may claim that belief in theism and God should be dismissed as ludicrous or undefinable, but some of the greatest minds in science and philosophy have believed in God and defended theism with logic and reason, and the background of arguments for God remain a challenge to atheists.

 

8. Pursuant to points 1 to 7, theism and God's existence can neither be lightly dismissed nor effectively disproved. In contrast to theism, the lack of atheist answers to important metaphysical questions reveals a lack of holistic efficacy for atheists. Therefore, with respect to authoritative definitions of “atheism” and “agnosticism,” atheism is illogical.

 

Constructive Affirmation

 

A first criticism of the above points may be the definition of “atheism” used in point two. However, the Stanford Encyclopedia of Philosophy is considered authoritative and this definition is required for the disambiguation of atheism and agnosticism.

 

Point four underscores that atheism cannot be strictly proved with logic. The truth claim, “No bachelor is married” is an analytic truth claim that demonstrates logical certainty, without the need to actually observe a bachelor. The phrase “married bachelor” is clearly negated as a logical contradiction. The truth claim, “God does not exist” offers no such analytical foothold. And by contrast, synthetic truth statements cannot be determined based solely on logic, and are based on experiences that contingently true. However, unlike analytic truth, synthetic truth cannot be determined absolutely. The PhilosophyOTB website reviews this problem for atheists in depth with four essays.

 

In terms of probability, it's not enough to merely nitpick the theist fine tuning argument. To affirm and effectively demonstrate that atheism is superior, a superior and highly convincing probability argument in favor of atheism must be presented. A cursory search for "probability argument for atheists" only turns up probability arguments for theists. Any atheist is free to post any such argument at my blog comments, if they have one.

 

In terms of metaphysics, many authoritative atheists today, such as Hawking and Dawkins, lean towards logical positivism, which basically denies metaphyscs outright. The positivist belief that science has all the answers, however, has been rejected by authoritative secular philosophers, with descriptions of, “Logical positivism's fall,” that, “nearly all of it was false," that it is now, “dead, or as dead as a philosophical movement ever becomes". If anyone believes that positivism has been convincingly reused, please post a link in the comments of this post. As has been pointed out, logical positivists may claim: “All statements that can't be empirically verified are meaningless.” But critics can reply: “It's impossible to empirically verify that claim!” Logical positivism is the philosophy that emphasizes a need for verified “meaning: and cannot verify that its own statements are meaningful. The inefficacy of positivism has been described by a blogger: “What is surprising about logical positivism as outlined by Wittgenstein, is that any representation – whether picture, sound recording or text – should make sense only to the extent to which we can split it into individual statements about what is the case...” Obviously, a picture can make sense and convey intended meaning without the analytical dissection of each element. Three objections to positivism are noted at this linked blog, with no apparent rebuttal. The late Karl Popper claimed, "A theory that explains everything, explains nothing." He was emphasizing that positivism, claiming to explain everything by verification, was in itself unverifiable and incoherent.

 

Wittgenstein also elucidated the folly of logical positivism. He underscored that ethical issues are not verifiable for positivists and are of a transcendent nature. Ethical questions result in incoherent answers from secular atheists. For example, I've found that secular atheists generally have a moral conviction that bestiality is immoral. They seem to always claim that animals should be able to give consent before engaging in any sexual physical pleasure with humans. Yet, the same people will claim that animals do not need to offer consent before they are slaughtered, butchered and consumed (by these very people)! Atheists cannot refute claims of personal religious experience, cannot explain how immaterial minds came from material substance, or how peer-reviewed dislocated mind-body near death experiences could possibly occur. Scott Youngren elaborates on a number of these metaphysical problems for atheists and why Ockham’s Razor ultimately supports theism rather than atheism. The challenge for the atheist is to provide cogent answers to metaphysical questions that are more convincing than explanations and arguments from theists.

 

The Stanford Encyclopedia of Philosophy outlines the historical philosophical background behind the valid claim that, "Faith and reason are both sources of authority upon which beliefs can rest." underscoring that, "Reason generally is understood as the principles for a methodological inquiry, whether intellectual, moral, aesthetic, or religious. Thus is it not simply the rules of logical inference or the embodied wisdom of a tradition or authority."

 

Point seven is important because there is a trend among New Atheists these days to try to dismiss theism and God's existence based upon shallow and illogical excuses. For example, there are at least seven reasons why Richard Dawkins' excuses for not debating William Lane Craig are illogical. Likewise, defending his "Evil God Challenge," Stephen Law has make the false claim that it is not necessary for atheists to overcome the stronger theist arguments in order to validate atheism. Craig describes Law's illogical position: "In the debate, Law made the remarkable claim that the cosmological and teleological arguments are not even part of a cumulative case for theism! This is clearly wrong."

 

A brief search of the Internet reveals that popular atheist sites offer sophistry as an alleged defense of atheism. Examples include this statement: "If God is omnipotent, is it possible to create a rock so heavy that it cannot be lifted by God?" or this one: "Can you present your logical "proof" against any other God than your own?" Matt Slick outlines that the first example is a weak objection because, "...God cannot do something that is a violation of His own existence and nature." The second question is an evasive tactic. As shown by the disambiguation of "atheism" and "agnosticism" from the Stanford Encyclopedia of Philosophy, the onus is on the atheist to positively negate theism and to deny God's existence, or, to accept the alternative, to take a stance of agnosticism. For the theist, the request for "any other God" is incoherent, because God is logically a singularity. See the latter argument in this post disproving polytheism.

 

The Christian apologist C.S. Lewis offered, “If the whole universe has no meaning, we should never have found out that it has no meaning.” This offers a valid epistemological challenge to atheists. The Stanford Encyclopedia of Philosophy has outlined that faith and reason are both sources of authority, with regard to a holistic approach towards understanding meaning, significance, ethics, aesthetics and other poignant subjects.

 

With regard to authoritative definitions, atheism is illogical and agnosticism is more of a logical position for skeptics of theism. I believe that Christianity offers the most logical conclusion with the most explanatory power. If any atheist wishes to challenge the points outlined, please post in the comments or a link to your rebuttal.

 

Why Polytheism is Illogical

 

1. Polythieism is defined as, "The belief in, or worship of, many gods" (Oxford Dictionary of Philosophy)

 

2. A god is defined as a being or object believed to have more than natural attributes and powers and to require human worship; specifically : one controlling a particular aspect or part of reality.

 

3. As a conceptual possibility, a god must be either eternal or not eternal.

 

4. Something eternal can be considered as literally "perfect" while something created cannot.

 

5. Something eternal and perfect in many qualities would be dynamically perfect and superior.

 

6. Many gods cannot conceptually be eternal and dynamically perfect because this would pose a problem for the law of identity, where A = A, where existence equals essence, because eternal dynamic perfection cannot be shared by separate entities.

 

7. It would be incoherent to propose one god with one will with perfect authority if another separate god with a separate will had perfect omniscience and perfect omnipotence and omnipresence, this is because the "perfection of cohesion" and unity cannot be obtained by one god or shared across the wills of many gods.

 

8. Ultimately, if "perfect perfection" literally exists, it must exist as a transcendent dynamic perfection, as a singularity, as the prime authority and prime mover.

 

For those that would offer that the Trinity represent many gods, this is a misunderstanding. The Trinity does not represent many gods with separate wills, but one God of three aspects.

 

templestream.blogspot.com/2016/06/why-atheism-and-polythe...

  

89 Likes on Instagram

 

3 Comments on Instagram:

 

johannazambrano: #metaphysical #metaphysics #metafisica #terrazzamascagni #arts #livorno #liorna #leghorn #igerstoscana #igerslivorno #igersitalia #jj_forum #jj #tuscany #toscana #italianeography #italia #italy #instaitalia #colore_italiano #scatti_italiani #foto_italiane #visititaly #travelgram #pictureoftheday #pictureoftheday #fotodeldia #instagramhub #instagood #igdaily

 

johannazambrano: @pattyg0802 Look at this! This is the Terrazza Mascagni 😉 What do you think? 😘

 

pattyg0802: Wow! Hope to find it!

  

Metaphysics is a branch of philosophy concerned with explaining the fundamental nature of being and the world.

 

"What is there?"

 

Well, it would appear there are socks. Not really what we've expected.

Visit this location at Echoes, Metaphysics of frequencies in Second Life

'Klipsy', choreographed by Eryk Makohon and performed by the METAphysical Laboratory dancers, a danceproject organized by Mościckie Centrum Kultury, Tarnów, Poland.

Dunkan again

I am not sure what this place is. The name is confusing. I think it is some sort of church. People are always there on Sunday mornings. It is on Southern Avenue in the Massey Hill neighborhood of Fayetteville in Cumberland County, North Carolina.

"Will that octopus try and grab the building?"

Fooling around. I don't know whether this still qualifies as metaphysical.

The referral to the movie is half-serious.

Milano, March 2006

Sarajevo City of Light; Girl and Death,

SARAJEVO WAR 1992; Gateway of Hell,

BOSNIA in Tragic WAR,

POETIC Beauty and Strength of the Human Spirit,

FROM OPUS; Sarajevo City of Light,

ARTIST Mirza Ajanovic Fine ART Photography,

Observation of physical and psychological reality; while ... acutely observed realism brought a new level of emotional intensity, Symbolism, Metaphysics ART, City Life, Perception beyond Appearance’s,

Artist MIRZA AJANOVIC Photography, POETIC Photography,

   

ice magazine

Contemporary Istanbul art fair 2013

Guardians of Time by Manfred Kielnhofer page 41-45

Toplumsal Sanat ve Güncel Dinamikleri

İstanbul bir Laboratuvar mı?

Hasan Bülent Kahraman

 

Social Art and

 

Its Contemporary Dynamics

 

Is Istanbul a Laboratory?

 

Hasan Bülent Kahraman

 

The transition from the twentieth to twenty-first century did not only

refer

 

to a temporal continuity and it wasn't happening by nature. Continuity

 

of time was going to bring us to the twenty-first century anyway. On the

 

other hand, the twenty-first century was also bringing us to the concept

 

of "millennium," which had an importance in Western metaphysics.

 

Since human relationships are based on transforming nature on a cultural

 

platform through intellectual effort, and humanity struggles to overcome

 

and restrain the nature on these levels, the twentieth century gives way to

 

the twenty-first century on the verge to a profound intellectual break.

 

During the transition to the twenty-first century, the most important issue

 

was the great criticism against the idea of modernity and the grand split

 

it undergoes. During the twentieth century, using different methods, all

 

nations agreed on the notion of modernization that was in some sense

 

developed as the homogenization of humanity and can be summarized

 

as installing Western metaphysics into 'outsider' societies but the result

 

was the same: a systematic formation that prioritizes and is led by the

 

government. This transformation would be based on two big pillars:

 

refusal of the past, along with the complete cultural baggage if necessary,

 

and the reconstruction of the subjects, the human beings towards the

 

guidance of the government.

 

This method, which can be described as the abolition of the subject,

 

made it natural for the great totalitarian regimes to appear. The twentieth

 

century means millions of people abolished by those regimes.

 

During the evolution towards the twenty-first century, the first

 

protestations were against the hegemony of the radical rationality

 

that had built this system. Because, post-Weber bureaucracy with a

 

government and organon was the concentration point of rationality. In

 

the end, the Cartesian radical rationality was the imprisonment of human

 

consciousness in the human consciousness itself. With this appreciation,

 

science as a tool to control nature had turned into a superior category

 

that left no space for the subjectivity of the individual.

 

The re-emergence of the subject, and its desire to bring forward the sum

 

of values hidden inside it is a problem of identity. Of course, politics of

 

memory and space can be added to that. The Proust-esque memory as

 

'remembering today' and the coincidences and spontaneities that makes

 

it work was replaced by a remembering policy that offered multiple

 

choices and multiple consciousnesses. A Bergsonian integrity of time

 

was no longer needed either.

 

Within this new appreciation, subjects were the individuals who would

 

build their own existence with their own willpower.

 

Such an assent did not only drive back the notion of state, but it also

 

brought forward the notion of publicum, the sense of community. This

 

innovation begins with the replacement of the notion of society with

 

societies. We can also call these communities. Once the communities

 

emerged, spatial politics changed firstly. The vertical depth of the space

 

that contained the homogeneous and uniform humans now was going

 

to be replaced with a horizontal span that meant varieties living together.

 

These varieties living together in a narrow area without conflicting but

 

"rubbing" to each other created the new forms of social space.

 

On the other hand the space the communities have been created is now

 

only topological, it's not a notion that directly belongs to the "ground."

 

The twenty-first century has unexpectedly found itself in an almost scary

 

virtuality with the innovations electronic media has created. The "crowd"

 

Plato heavily criticized in the context of "theatricality" in his last

dialogue

 

Nomo, is not only in the amphitheatre or agora anymore. It is everywhere.

 

Furthermore, what's produced now is not "common thoughts" anymore;

 

it is the "uncommon" thoughts.

 

What does art represent in this structure?

 

The answer is hidden in two points. First, this stadium is a matter

 

of democracy. A pluralist democracy that is based on varieties and

 

nourished by interaction is not a utopia but a reality for the twenty-first

 

century. Secondly, if we can talk about this kind of democracy, then the

 

relationship between art and community will also turn into another phase.

 

The new phase of the relationship between art and community makes

 

the visibility of art inevitable. As a form of production that is pluralist

 

and based on varieties, art is the reference point of this new sense

 

of community. This new sense of community cannot evolve naturally

 

by itself. It needs to important devices to align and direct. Intellectual

 

production and its alignments and directions are the constative powers of

 

artistic expression. The new democracy has to be inspired by democratic

 

theory and though on every step. Similarly the dynamic and constantly

 

changing texture of art is necessary for the formation of an astatic

 

democratic platform. This pursuit emerging within the new urban texture

 

is a matter in itself.

 

The new global capital is building new cities. This is a new urban texture

 

that allows the inner movement and liquidity of the capital. The most

 

important aspect of the new city is that it is gentrified. This is not a

choice

 

but a need in terms of the new capital, because the new city is also the

 

realization of a certain aesthetic visuality.

 

Performing gentrification through new artistic institutions is a wise

choice.

 

The income produced by new museums, art spaces and galleries is a

 

planned and systematic application. This means that art creates a new

 

policy of circulation on the grounds of the city. This art that meets the

 

expectations of upper classes still has its own critical, social identity.

 

More importantly, art should interrelate with large communities. That

 

kind of art will have the real critical power. That kind of art is a field

of

 

resistance itself. With this aspect, it is sure that the relationship

between

 

art and community will appear as opposition and resistance. A "real"

 

democracy is only real as long as it gives the opportunity to oppose

 

and resist. This is why the relationship between art and community is a

 

necessity and expectation today, more than ever.

 

Having the characteristics of a metropolis in any aspect, Istanbul

 

is an important laboratory in this sense. The capital it attracts, the

 

transformation it undergoes, and finally the artistic activity and

production

 

articulated to these turns Istanbul into a new focal point that needs to

 

be observed in a new way. It is sure that we are witnessing a phase that

 

the relations between capital and politics are turning into the relations

 

between capital and art. But the real question is, within the

gentrification

 

it undergoes, how much place Istanbul will give to artistic discourse. Will

 

this art form a platform of resistance in the social grounds that remains

 

from the transformation areas with a global architectural language; or

 

will those "new" areas actually open a door for the pluralist, variable,

 

provocative art?

 

A city, which has never been close to the language of social art in any

 

way, even today, is going to determine its character as much as it

 

answers these questions while it globalizes.

 

icemagazine.contemporaryistanbul.com/files/document/ice-1...

 

contemporaryistanbul.com

kundtundhandel.com

licht-*christoph*.at

kielnhofer.com

 

Toplumsal Sanat ve Güncel Dinamikleri

 

İstanbul bir Laboratuvar mı?

 

Hasan Bülent Kahraman

 

20. yüzyıldan 21. yüzyıla geçiş sadece zamansal bir sürekliliğe işaret

 

etmiyor ve bir doğallıkla gerçekleşmiyordu. Zamanın kendi sürekliliği doğal

 

olarak bizi 21. yüzyıla taşıyacaktı. Kaldı ki, 21. yüzyıl aynı zamanda Batı

 

metafiziğinde çok önemli bir yeri olan "bin yıl" kavramına da açılıyordu.

 

İnsan ilişkileri doğallığın kültürel bir platformda ve zihinsel çabalarla

 

dönüştürülmesine dayandığından ve bütün insanlık çabası o doğallığı bu

 

düzlemlerde aşmak, hatta dizginlemek olduğundan 20. yüzyıl yerini 21.

 

yüzyıla çok derin bir düşünsel kırılmanın eşiğinde bıraktı.

 

21. yüzyıla girilirken en önemli olgu modernite düşüncesinin aldığı

 

büyük eleştiri ve yaşadığı büyük parçalanmaydı. Bir manada insanlığı

 

homojenleştirme olarak geliştirilmiş ve Batı metafiziğinin "dışarıdaki"

 

toplumlara yerleştirilmesi olarak özetlenebilecek bu modernleşme

 

anlayışını, her ulus 20. yüzyıl boyunca belki farklı yöntemlerle kabul etti

 

ama sonuç aynıydı: devlet öncelikli ve devlet önderliğinde sistematik bir

 

dönüşüm. Bu dönüşüm iki büyük taşıyıcı üstüne oturacaktı: geçmişin,

 

gerekirse bütün kültürel bagajla birlikte reddi ve öznenin yani insan

tekinin

 

devletin güdümü doğrultusunda yeniden kurgulanması.

 

Öznenin ortadan kaldırılması olarak da adlandırılabilecek bu metot

 

büyük totaliter rejimlerin çıkmasını doğallaştırıyordu. 20. yüzyıl o

rejimler

 

tarafından ortadan kaldırılmış milyonlarca insan demektir.

 

21. yüzyıla evrilirken ilk itiraz bu sistematiği kuran radikal

rasyonalitenin

 

hegemonyasına yönelikti. Çünkü, Weber sonrasında devlet ve organon'u

 

olan bürokrasi rasyonalitenin temerküz noktasıydı. Descartesçı radikal

 

rasyonalite son kertede insan bilincinin, gene insan bilincine tutsak

 

edilmesiydi. Doğayı kontrol aracı olarak öne çıkan bilim bu anlayışta

 

bireyin öznelliğine yer bırakmayan bir üst kategoriye dönüşmüştü.

 

Öznenin yeniden ortaya çıkması ve kendisinde saklı olan değerler

 

bütününü öne almak istemesi bir kimlik problemidir. Buna elbette hafıza

 

ve mekan politikaları eklenebilir. "Bugünde hatırlamak" olan Proustgil

 

hafıza ve onun işlemesine olanak sağlayan tesadüfler, kendiliğindenlikler,

 

yeni anlayışta çok seçmeci ve çok bilinçli bir anımsama politikasıyla terk

 

ediliyordu. Artık Bergsoncu bir zaman bütünlüğüne de gerek yoktu.

 

Özne kendi varlığını kendi iradesiyle kuracak kişiydi yeni algı içinde.

 

Böyle bir kabul sadece devlet kavramının hızla geri itilmesine yol açmakla

 

kalmadı. Publicum yani toplumsallık (Türkçedeki yanlış çevirisiyle

 

'kamusallık') olgusunu da yeniden öne itti. Bu yenilenme daha önceki

 

anlayışta tek olan toplum/kamu kavramının yerini toplumlar kavramına

 

bırakmasıyla başlar. toplumlar dediğimiz şeye topluluklar (communities)

 

demek de mümkündür. Topluluklar bir kere ortaya çıktı mı ilk elde mekan

 

politikaları değişecekti. Mekanın homojen ve üniform insanı barındıran

 

dikey derinliği şimdi yerini farklılıkların bir arada bulunması anlamına

gelen

 

bir yatay genişliğe bırakacaktı. Dar bir alanda birbiriyle çatışmayan ama

 

birbiriyle "sürtünen", öylelikle de etkileşen farklılıkların bir arada

bulunması

 

toplumsal alanın yeni formlarını meydana getiriyor şimdi.

 

Buna mukabil toplumsalın oluştuğu mekan artık sadece topolojik,

 

doğrudan doğruya "yere"/zemine ait bir olgu değil. 21. yüzyıl hiç

 

beklemediği bir şekilde kendisini elektronik medyanın sağladığı

yeniliklerle

 

birlikte neredeyse ürküntü veren bir sanallık içinde buldu. Plato'nun

 

"tiyatrosallık" bağlamında, son diyaloğu Nomo'ide şiddetle eleştirdiği

 

"güruh" şimdi sadece amfitiyatroda veya agora'da değil. Her yerde.

 

Sadece tiyatroya gidenler arasında değil iletişim ve ortak düşünce

 

oluşturma yetisi. Her yerde. Üstelik üretilen artık "ortak düşünce" değil

 

"ortak olmayan" düşüncelerdir.

 

Böyle bir yapı içinde sanat ne ifade eder?

 

Sorunun cevabı iki noktada gizli. Birincisi, bu stadium demokrasiyle

 

ilgili bir meseledir. Çoğulcu, farklılıklara dayalı, karşılıklı

etkileşimlerden

 

beslenen bir demokrasi 21. yüzyılın ütopyası değil realitesidir. İkincisi,

 

eğer böyle bir demokratik durumdan söz açılabiliyorsa, o takdirde, sanat-

 

toplumsallık ilişkisi de yeni bir evreye geçecektir.

 

Sanat-toplumsallık ilişkisinin yeni evresi sanatın görünürlüğünü

 

kaçınılmazlaştırıyor. Kendisi çoğulcu, kendi içinde farklılığa dayalı bir

 

üretim olan sanat, bu özellikleriyle, yeni toplumsallığın nirengi

noktasıdır.

 

Yeni toplumsallık kendi kendine, doğal bir şekilde gelişemez. İki önemli

 

hiza ve istikamet aracına ihtiyaç duyar. Zihinsel üretim ve ona bağlı

 

düzeltmeler, yol göstermelerle sanatsal ifadenin saptayıcı gücü. Yani, yeni

 

demokrasi her aşamada demokratik kuram ve düşünceden bazı esinler

 

almak zorundadır. Aynı şekilde sanatın dinamik ve sürekli değişen dokusu

 

statik olmayan bir demokratik platformun oluşması bakımından zaruridir.

 

Böyle bir arayışın yeni kentsel doku içinde can bulması başlı başına bir

 

konu olacaktır.

 

Yeni ve küresel sermaye yeni kentler inşa ediyor. Sermayenin iç hareketini

 

sağlayacak, akışkanlığını sürekli kılacak bir yeni kentsel dokudur bu.

 

Yeni kentin en önemli özelliği mutenalaşmasıdır. Bu bir tercih değil yeni

 

sermaye bakımından ihtiyaçtır. Çünkü, yeni kent aynı zamanda belli bir

 

estetik görselliğin realizasyonudur.

 

Mutenalaşmanın yeni sanatsal kurumlar üstünden yapılması akıllıca bir

 

iştir. Yeni müzelerin, yeni sanat kurumlarının, galerilerin meydana

getirdiği

 

alanların ürettiği rant planlı ve sistematik bir uygulamadır. Bu sanatın

 

kentsel zeminde yeni bir dolaşım politikası yaratmasına tekabül ediyor.

 

Daha üst sınıfların ve daha güçlü sermaye kesiminin beklentilerine yanıt

 

veren bu sanat her şeye rağmen kendisine ait bir eleştirel, toplumsal

 

kimliğe sahiptir.

 

Ama ondan daha önemlisi sanatın geniş toplumsallıklarla ilişki kurmasıdır.

 

Asıl eleştirel güç o sanattın elinde olacaktır. Bu özelliği taşıyan sanatın

 

kendisi bir direniş alanıdır. Böylesi bir özelliğiyle sanat ve toplumsallık

 

ilişkisinin muhalefet ve direniş olarak belireceği muhakkak. "Gerçek" bir

 

demokrasi de muhalefet ve direniş olanağı sağladığı ölçüde hakikattir.

 

Bu bakımdan sanatın toplumsallıkla/kamusallıkla ilişkisi bugün her

 

zamankinden daha ziyade bir ihtiyaç, bir zaruret ve bir beklentidir.

 

Yeni metropol özelliklerini her bakımdan taşıyan İstanbul bu açıdan

 

önemli bir laboratuvar bugün. Bir yandan çektiği sermaye, diğer yandan

 

yaşadığı dönüşüm, nihayet bunlarla eklemlenmiş sanatsal etkinlik ve

 

üretim İstanbul'u ayrı bir gözle bakılması gereken bir odağa dönüştürüyor.

 

Sermaye siyaset ilişkilerinin şimdi sermaye-sanat ilişkilerine dönüştüğü

 

bir evreye tanıklık ettiğimiz muhakkak. Ama asıl soru yaşadığı soylulaşma

 

içinde İstanbul'un kentsel mekan olarak ne ölçüde sanatsal söyleme

 

yer vereceğidir. Küresel bir mimarlık dilinin öne çıktığı büyük dönüşüm

 

alanlarından arta kalan toplumsal zeminde mi bu sanat bir direniş

 

platformu oluşturacaktır; yoksa bizatihi o "yeni" mekanlar da çoğulcu,

 

değişken, tahrik eden bir sanata kapı aralayacak mıdır?

 

Hiçbir biçimde, bugün dahi, toplumsal sanat diline ve gerçeğine yakın

 

durmamış, onu tanımamış bir kent, küreselleşirken bu soruları cevapladığı

 

oranda karakterini tayin edecektir.

It's all here in one puzzling page-turner of a novel: conspiracy, codes, secret societies, UFOs, ancient mysteries, the prophetic Mayan calendar end-date of 2012, alternative interpretations of Biblical events, mystifying metaphysics, good guys, bad guys, murder most foul and, yes, even a touch of romance. All of this, and more, is intricately woven into the multifaceted storyline of THE EZEKIEL CODE.

 

Gary Val Tenuta - former contributing writer for Fate Magazine (U.S.) and Beyond Magazine (U.K.) and a guest on numerous radio programs (including Dreamland, hosted by best selling author Whitley Strieber and The X-Zone hosted by Rob McConnell) - has crafted a provocative mystery novel with an esoteric edge that may upset certain segments of the population while at the same time enthralling others with it's alternative perspective on reality and its vision for the future.

 

From its cryptic prologue to its dramatic climax, THE EZEKIEL CODE is a skillful blend of fact and fiction with likable, vividly developed characters:

 

Zeke Banyon is a handsome Catholic seminary dropout who now runs a homeless shelter in Seattle's old waterfront district and Angela Ann Martin is an attractive young widow who just wants a simple part-time job at the shelter. But a single twist of fate turns their simple lives upside down when together they stumble onto a mysterious code and a rumor about a lost scroll penned by the prophet, Ezekiel, thousands of years ago. They soon find themselves thrust deep into a world of secret societies, metaphysics, mystery and murder as they jet across continents in a race to understand the code that will lead them to an ancient artifact of profound importance. Dodging rogue Jesuit priests at every turn and unaware that the Illuminati are ever-present in the shadows, Zeke and Angela soon discover it's not just their own lives that are in danger but also the lives of everyone on the planet.

 

Is Zeke Banyon the Chosen One of an obscure ancient prophecy? And if so, can he successfully accomplish the mission fate has in store for him? Nothing in seminary school could ever have prepared him for this.

 

2012 is coming...The clock is ticking…The code must be deciphered…And only one man can save the planet...If he can just figure out how - before it's too late.

 

"The plot is intriguing and interesting to the point of being bestseller material."

- Red Adept's Kindle Book Review Blog

 

"Entertaining and enlightening. A course in high strangeness."

–– Jay Weidner, documentary producer and co-author of Mysteries of the Great Cross of Hendaye

 

"The most gripping and informative book I have read in ages."

–– Robert Tulip, independent reader

 

"High-concept fiction. An unforgettable book."

–– Rai Aren, co-author of Secret of the Sands

 

"I have read it twice and thinking about a third time.

There aren't many books I read more than once. For me it had the WOW factor."

–– L. Sue Durkin, author of Life is Like Making Chocolate Chip Cookies

 

"An impressive feat."

–– Peter A. Gersten, editor, PAG eNews

 

"Highly Recommended!"

–– Michael Tsarion, internationally renown divination scholar, author and lecturer

 

THE EZEKIEL CODE, an EVVY Award nominee, is available in paperback and Kindle.

 

Watch the video trailers, read the first 12 chapters (free!) and full reviews at www.ezekielcode.com.

 

The Ezekiel Code

By Gary Val Tenuta

ISBN: 978-1-4327-0650-0

676-Page Paperback (6x9)

Published by Outskirts Press (www.outskirtspress.com)

Contact the author: TheEzekielCode@aol.com

Antique Future VI.

 

Dymanic Modern Minimal Portrait Painting from Portrait Fashion Photography

 

Sumerian Civilization Sculpture |

Sumeri, Scultura della civiltà sumera |

 

Triangulism Art, Triangolismo |

Arte Metafisica, Metaphysics, Enigma |

Individualism, individuality, Individualismo |

Humanism, Umanesimo |

Expressionism, Espressionismo |

Surrealism Surrealismo |

Abstract Art, Arte Astratta |

Minimalism, Minimalismo |

 

Giorgio de Chirico

Arnold Böcklin

Arthur Schopenhauer

Friedrich Nietzsche

 

Leon XLVII, Artwork to Sell by Artist

Buy Original & Print Drawing / Painting / Sketch

 

Manhattan, New York, NY | Hartford, CT | USA

  

Impressionismo, Impressionism

 

www.leon47.com/futuro-antico-antique-future-xlvii

  

Acrylic on Paper 50x50 cm

Honer & Hunt use the Continuum In their textbook "Invitation to Philosophy." What I did was pile the continua on top of each other in this diagram. You could even add a new continuum for Ethics over it all. Consequentialism with its emphasis on consequences in the real physical world would go on the left with metaphysical materialism. The Rules approach would go on the right with idealism and rationalism. Pragmatism would be on the left above consequentialism because it depends on what works in the real physical world but makes allowances for subjective interpretations. #InstaSize, #philosophy,#PHI101, #metaphysics, #epistemology, #perception,#truth, #ethics, #esthetics, #философия, #этика, #эпистемология, #эстетика, #paulewing,

Liberty, according to my metaphysics, is an intellectual quality, an attribute that belongs not to fate nor chance. Neither possesses it, neither is capable of it. There is nothing moral or immoral in the idea of it. The definition of it is a self-determining power in an intellectual agent. It implies thought and choice and power; it can elect between objects, indifferent in point of morality, neither morally good nor morally evil. - John Adams, letter to John Taylor (15 April 1814).

Excellent crop suggested by biotron.

Balthasar de Monconys (1611-1665) was a French physicist and judge, born in Lyon. In 1618, Monconys' parents sent him to a Jesuit boarding school in Salamanca, Spain, as a plague had broken out in Lyon. Monconys was deeply interested in metaphysics and mysticism, and studied the teachings of Pythagoras, Zoroastrism, and Greek and Arab alchemists. From a young age, he dreamed of travelling to India and China. However, he returned to Lyon after finishing his studies. At the age of thirty-four years old he was finally able to leave behind the safety of his library and the theoretical speculation of the laboratory, and become a tireless traveller in Europe and the East.

 

Monconys travelled to Portugal, England, Germany, Italy, the Netherlands, Istanbul and the Middle East with the son of the Duke of Luynes. Even in his very first journey to Portugal, it is obvious that in each city Monconys is very soon able to connect with mathematicians, clergymen, surgeons, engineers, chemists, physicians and princes, to visit their laboratories and to collect “secrets and experiences”.

 

After Portugal, Monconys travelled to Italy, and finally departed to the East, to study the ancient religions and denominations, and meet the gymnosophists. In 1647-48 he was in Egypt. Seeking the Zoroasters and followers of Hermes Trismegistus, he reached Mount Sinai. In Egypt, the 17th century European was lost in a labyrinth of small and winding streetlets, and discovered different cults and religions, the diversity of ethnicities and their customs: Turks, Kopts, Jews, Arabs, Mauritans, Maronites, Armenians, and Dervishes. He followed several superstitious suggestions and discovered marvellous books of astronomy in Hebrew, Persian and Arabic. Later on, after his pilgrimage to the Holy Land, he crossed Asia Minor and reached Istanbul, from where he planned to travel to Persia. For once more in his life however, the plague forced him to change his course; he left for Izmir, and returned to Lyon in 1649.

 

Fron 1663 to 1665 Monconys travelled incessantly between Paris, London, the Netherlands and Germany. He visited princes and philosophers, libraries and laboratories, and maintained frequent correspondence with several scientists. Finally, after consequent asthma attacks he passed away before his travel notes could be published.

 

His travel journal (1665-1666) was edited and published by his son and by his Jesuit friend J. Berchet. The journal is enriched by drawings which testify to the wide scope of Monconys' interests. Monconys collected a vast corpus of material which includes medical recipes, chemistry forms, material connected to the esoteric sciences, mathematical puzzles, questions of Algebra and Geometry, zoological observations, mechanical applications, descriptions of natural phenomena, chemistry experiments, various machines and devices, medical matters, the philosopher's stone, astronomical measurements, magnifying lenses, thermometres, hydraulic devices, drinks, hydrometres, microscopes, architectural constructions and even matters connected to hygiene or the preparation of liquors.

 

The third volume includes a hundred and sixty-five medical, chemical and physics experiments with their outcomes as well as a sonnet on the battle of Marathon. There are five detailed indexes for the classification of the material. At the same time, this three-volume work permits the construction of a list of names (more than two hundred and fifty) of scholars, physicians, alchemists, astrologists, mathematicians, empirical scientists and other researches. From Monconys' text and correspondence a highly interesting network emerges, as it is possible for specialists of all disciplines to reconstruct the contacts between scientists and scholars of Western Europe, for a period spanning more than a decade in the mid-17th century.

 

Monconys' work is written in a monotonous style, but nevertheless possesses a perennial charm, as it is a combination of a travel journal and a laboratory scientist's workbook. The drawings accompanying the text make up a corpus of material unique in travel literature.

 

Written by Ioli Vingopoulou

 

Fransız asıllı fizikçi ve yargıç Balthasar de Monconys (1611-1665) (okunuş: Baltazar dö Monkoni) Lyon şehrinde doğar. Yaşadığı kentte 1618 yılında veba salgını baş gösterince, ailesi onu Salamanka şehrine bir Cizvit yatılı okuluna gönderir. Metafizik ve gizemcilik (mistisizm) için yoğun ilgi duyan Monconys, Pythagoras öğretilerini, Zerdüştlüğü, hatta Yunan ve Arap simyacıların eserlerini okur. Daha küçük yaştan beri Hindistan ve Çin'e kadar ulaşmayı düşlemesine karşın eğitimini tamamladıktan sonra Lyon'a geri döner ve nihayet 34 yaşındayken kütüphane güvenliğini ve teorik laboratuvar bilgilerini terkedip kararlı bir biçimde Avrupa ve Doğu'ya seyahat etmeye başlar.

 

Monconys, Luynes dükünün oğluyla birlikte Portekiz, İngiltere, Almanya, İtalya, Alçak Ülkeler (Hollanda), İstanbul ve Orta Doğu'ya seyahat eder. Daha ilk yolculuğundan (Portekiz'de) uğradığı her şehirde kısa zamanda matematikçi, rahip, cerrah, mühendis, kimyager, doktor ve prens gibi çeşit çeşit insanlarla bağ kurup laboratuvarlarını ziyaret ederek "sır ve tecrübeler" derler. Yazdığı metinde bu süreci izlemekteyiz. Portekiz'den sonra ilk kez olarak İtalya'ya gider ve nihayet çeşitli dogmaları, eski dinleri ve "gymnosophist"leri (çıplak bilgeler) incelemek üzere Doğu'ya doğru yola çıkar. 1647-48 yıllarında Mısır'da bulunmaktadır; Zerdüştçüler ve Hermes-Thot (Hermes Trismegistus) müritleriyle karşılaşmak için Sina dağına kadar ulaşır. Mısır'da 17. yüzyılın bu Batı Avrupalısı daracık sokakların oluşturduğu labirent içinde yitip, türk, kıptî, yahudî, arap, moritanyalı, maruni, ermeni, derviş gibi binbir çeşit dogma ve mezhep, milliyet ve kültürel adet keşfeder. Batıl inançlara uyar, ibranice farsça yada arapça dillerinde yazılmış şahane gökbilim kitapları keşfeder. Kutsal Yerlere hacılık ziyaretinin ardından Anadolu'yu boydan boya geçip İstanbul'a varır. Buradan İran'a gitmeyi planlar. Ancak veba salgını bir kez daha onu kaçmaya zorlar; İzmir'e geçip oradan 1649 yılında Lyon'a döner.

 

Monconys 1663'ten 1665'e kadar hiç ara vermeden Paris, Londra, Hollanda ve Almanya arasında mekik dokuyup prens ve filozoflarla konuşur, çeşitli kütüphane ve laboratuvarları ziyaret eder ve birçok bilim adamıyla yoğun bir mektuplaşma sürdürür. Ancak sonunda üstüste geçirdiği astım krizlerinden sonra seyahat notlarının kitap olarak basılmış halini göremeden ölür.

 

Sözkonusu yayın (1665-1666) Monconys'nin oğlu ve dostu Cizvit rahip J. Berchet tarafından hazırlanmıştır. Monconys'nin geniş bir ilgi alanına sahip oluşu günlüğünü tamamlayan desenlerle kanıtlanmaktadır. Derlemiş olduğu çeşitli ve zengin malzeme içinde: ilâç reçeteleri, kimyasal formüller, gizli ilimlerle ilgili malzeme, matematik bilmeceleri, cebir ve geometri problemleri, zoolojiye (hayvan bilimi) ilişkin gözlemler, mekanik uygulamalar, doğa fenomenleri betimlemeleri, kimyasal deneyler, makineler, tıp konuları, felsefe taşı, astronomi ölçümleri, büyüteçler, termometreler, su tesisatıyla ilgili cihazlar, içkiler, hidrometreler, mikroskoplar, mimarî yapılar, hijyen ve likör yapımı gibi konular var.

 

Kitabın üçüncü cildinde işlenen konular arasında 165 tane fizik kimya ve tıp deneyi ve sonuçları, ve Maraton muharebesi hakkında bir sone yer almaktadır. Bu içeriğin sınıflanması için kitaba beş tane ayrı çözümlemeli dizin eklenmiştir. Aynı zamanda, Monconys'nin üç ciltlik eserinden upuzun bir isimler katalogu da (250'den fazla isim) elde edilebilir. Bu isimler yazar ve düşünür, doktor, simyacı, astrolog, matematikçi, deneyci ve çeşitli uzman araştırmacılara aittir. Monconys'nin metninden ve mektuplaşmalarından, 17. yüzyıl ortalarında özellikle batı Avrupa'da, 20 yıldan fazla bir süre için, tüm bilim uzmanlarının yeniden birleştirebileceği son derece ilginç bir bilimler arası ilişki ağı ortaya çıkmaktadır.

 

Monconys'nin yazış uslubu tekdüze olmakla birlikte, bir laboratuvar araştırmacısının seyahat günlüğü ile gözlem defterini bir arada bulundurması açısından eşsiz bir cazibeye sahiptir. Metne eşlik eden desenler seyahat edebiyatı yayınlarında rastlanan ender türden bir malzeme oluşturmaktadır.

 

Yazan: İoli Vingopoulou

 

Camera: Canon EOS 30D

Exposure: 1/10 F5.6

ISO: 200

Focal Length: 88 mm

An illustration of the metaphysical feelings of getting a tattoo. Graphite, acrylic, and digital, 10''x12''

Helen Gardner: The Metaphysical Poets

Penguin Classics - Harmondsworth, 1985

cover shows a detail from "Sir Thomas Aston at the Deathbed of his First Wife" by John Souch

Balthasar de Monconys (1611-1665) was a French physicist and judge, born in Lyon. In 1618, Monconys' parents sent him to a Jesuit boarding school in Salamanca, Spain, as a plague had broken out in Lyon. Monconys was deeply interested in metaphysics and mysticism, and studied the teachings of Pythagoras, Zoroastrism, and Greek and Arab alchemists. From a young age, he dreamed of travelling to India and China. However, he returned to Lyon after finishing his studies. At the age of thirty-four years old he was finally able to leave behind the safety of his library and the theoretical speculation of the laboratory, and become a tireless traveller in Europe and the East.

 

Monconys travelled to Portugal, England, Germany, Italy, the Netherlands, Istanbul and the Middle East with the son of the Duke of Luynes. Even in his very first journey to Portugal, it is obvious that in each city Monconys is very soon able to connect with mathematicians, clergymen, surgeons, engineers, chemists, physicians and princes, to visit their laboratories and to collect “secrets and experiences”.

 

After Portugal, Monconys travelled to Italy, and finally departed to the East, to study the ancient religions and denominations, and meet the gymnosophists. In 1647-48 he was in Egypt. Seeking the Zoroasters and followers of Hermes Trismegistus, he reached Mount Sinai. In Egypt, the 17th century European was lost in a labyrinth of small and winding streetlets, and discovered different cults and religions, the diversity of ethnicities and their customs: Turks, Kopts, Jews, Arabs, Mauritans, Maronites, Armenians, and Dervishes. He followed several superstitious suggestions and discovered marvellous books of astronomy in Hebrew, Persian and Arabic. Later on, after his pilgrimage to the Holy Land, he crossed Asia Minor and reached Istanbul, from where he planned to travel to Persia. For once more in his life however, the plague forced him to change his course; he left for Izmir, and returned to Lyon in 1649.

 

Fron 1663 to 1665 Monconys travelled incessantly between Paris, London, the Netherlands and Germany. He visited princes and philosophers, libraries and laboratories, and maintained frequent correspondence with several scientists. Finally, after consequent asthma attacks he passed away before his travel notes could be published.

 

His travel journal (1665-1666) was edited and published by his son and by his Jesuit friend J. Berchet. The journal is enriched by drawings which testify to the wide scope of Monconys' interests. Monconys collected a vast corpus of material which includes medical recipes, chemistry forms, material connected to the esoteric sciences, mathematical puzzles, questions of Algebra and Geometry, zoological observations, mechanical applications, descriptions of natural phenomena, chemistry experiments, various machines and devices, medical matters, the philosopher's stone, astronomical measurements, magnifying lenses, thermometres, hydraulic devices, drinks, hydrometres, microscopes, architectural constructions and even matters connected to hygiene or the preparation of liquors.

 

The third volume includes a hundred and sixty-five medical, chemical and physics experiments with their outcomes as well as a sonnet on the battle of Marathon. There are five detailed indexes for the classification of the material. At the same time, this three-volume work permits the construction of a list of names (more than two hundred and fifty) of scholars, physicians, alchemists, astrologists, mathematicians, empirical scientists and other researches. From Monconys' text and correspondence a highly interesting network emerges, as it is possible for specialists of all disciplines to reconstruct the contacts between scientists and scholars of Western Europe, for a period spanning more than a decade in the mid-17th century.

 

Monconys' work is written in a monotonous style, but nevertheless possesses a perennial charm, as it is a combination of a travel journal and a laboratory scientist's workbook. The drawings accompanying the text make up a corpus of material unique in travel literature.

 

Written by Ioli Vingopoulou

 

Fransız asıllı fizikçi ve yargıç Balthasar de Monconys (1611-1665) (okunuş: Baltazar dö Monkoni) Lyon şehrinde doğar. Yaşadığı kentte 1618 yılında veba salgını baş gösterince, ailesi onu Salamanka şehrine bir Cizvit yatılı okuluna gönderir. Metafizik ve gizemcilik (mistisizm) için yoğun ilgi duyan Monconys, Pythagoras öğretilerini, Zerdüştlüğü, hatta Yunan ve Arap simyacıların eserlerini okur. Daha küçük yaştan beri Hindistan ve Çin'e kadar ulaşmayı düşlemesine karşın eğitimini tamamladıktan sonra Lyon'a geri döner ve nihayet 34 yaşındayken kütüphane güvenliğini ve teorik laboratuvar bilgilerini terkedip kararlı bir biçimde Avrupa ve Doğu'ya seyahat etmeye başlar.

 

Monconys, Luynes dükünün oğluyla birlikte Portekiz, İngiltere, Almanya, İtalya, Alçak Ülkeler (Hollanda), İstanbul ve Orta Doğu'ya seyahat eder. Daha ilk yolculuğundan (Portekiz'de) uğradığı her şehirde kısa zamanda matematikçi, rahip, cerrah, mühendis, kimyager, doktor ve prens gibi çeşit çeşit insanlarla bağ kurup laboratuvarlarını ziyaret ederek "sır ve tecrübeler" derler. Yazdığı metinde bu süreci izlemekteyiz. Portekiz'den sonra ilk kez olarak İtalya'ya gider ve nihayet çeşitli dogmaları, eski dinleri ve "gymnosophist"leri (çıplak bilgeler) incelemek üzere Doğu'ya doğru yola çıkar. 1647-48 yıllarında Mısır'da bulunmaktadır; Zerdüştçüler ve Hermes-Thot (Hermes Trismegistus) müritleriyle karşılaşmak için Sina dağına kadar ulaşır. Mısır'da 17. yüzyılın bu Batı Avrupalısı daracık sokakların oluşturduğu labirent içinde yitip, türk, kıptî, yahudî, arap, moritanyalı, maruni, ermeni, derviş gibi binbir çeşit dogma ve mezhep, milliyet ve kültürel adet keşfeder. Batıl inançlara uyar, ibranice farsça yada arapça dillerinde yazılmış şahane gökbilim kitapları keşfeder. Kutsal Yerlere hacılık ziyaretinin ardından Anadolu'yu boydan boya geçip İstanbul'a varır. Buradan İran'a gitmeyi planlar. Ancak veba salgını bir kez daha onu kaçmaya zorlar; İzmir'e geçip oradan 1649 yılında Lyon'a döner.

 

Monconys 1663'ten 1665'e kadar hiç ara vermeden Paris, Londra, Hollanda ve Almanya arasında mekik dokuyup prens ve filozoflarla konuşur, çeşitli kütüphane ve laboratuvarları ziyaret eder ve birçok bilim adamıyla yoğun bir mektuplaşma sürdürür. Ancak sonunda üstüste geçirdiği astım krizlerinden sonra seyahat notlarının kitap olarak basılmış halini göremeden ölür.

 

Sözkonusu yayın (1665-1666) Monconys'nin oğlu ve dostu Cizvit rahip J. Berchet tarafından hazırlanmıştır. Monconys'nin geniş bir ilgi alanına sahip oluşu günlüğünü tamamlayan desenlerle kanıtlanmaktadır. Derlemiş olduğu çeşitli ve zengin malzeme içinde: ilâç reçeteleri, kimyasal formüller, gizli ilimlerle ilgili malzeme, matematik bilmeceleri, cebir ve geometri problemleri, zoolojiye (hayvan bilimi) ilişkin gözlemler, mekanik uygulamalar, doğa fenomenleri betimlemeleri, kimyasal deneyler, makineler, tıp konuları, felsefe taşı, astronomi ölçümleri, büyüteçler, termometreler, su tesisatıyla ilgili cihazlar, içkiler, hidrometreler, mikroskoplar, mimarî yapılar, hijyen ve likör yapımı gibi konular var.

 

Kitabın üçüncü cildinde işlenen konular arasında 165 tane fizik kimya ve tıp deneyi ve sonuçları, ve Maraton muharebesi hakkında bir sone yer almaktadır. Bu içeriğin sınıflanması için kitaba beş tane ayrı çözümlemeli dizin eklenmiştir. Aynı zamanda, Monconys'nin üç ciltlik eserinden upuzun bir isimler katalogu da (250'den fazla isim) elde edilebilir. Bu isimler yazar ve düşünür, doktor, simyacı, astrolog, matematikçi, deneyci ve çeşitli uzman araştırmacılara aittir. Monconys'nin metninden ve mektuplaşmalarından, 17. yüzyıl ortalarında özellikle batı Avrupa'da, 20 yıldan fazla bir süre için, tüm bilim uzmanlarının yeniden birleştirebileceği son derece ilginç bir bilimler arası ilişki ağı ortaya çıkmaktadır.

 

Monconys'nin yazış uslubu tekdüze olmakla birlikte, bir laboratuvar araştırmacısının seyahat günlüğü ile gözlem defterini bir arada bulundurması açısından eşsiz bir cazibeye sahiptir. Metne eşlik eden desenler seyahat edebiyatı yayınlarında rastlanan ender türden bir malzeme oluşturmaktadır.

 

Yazan: İoli Vingopoulou

 

Hai mai fatto un sogno tanto realistico da sembrarti vero?

E se da un sogno così non dovessi più svegliarti, come potresti distinguere il mondo dei sogni dalla realtà?

Performing 'Ear rings' (Klipsy) by METAphysical Laboratory dancers in Staromiejskie Centrum Kultury Młodzieży, Kraków, Poland

Balthasar de Monconys (1611-1665) was a French physicist and judge, born in Lyon. In 1618, Monconys' parents sent him to a Jesuit boarding school in Salamanca, Spain, as a plague had broken out in Lyon. Monconys was deeply interested in metaphysics and mysticism, and studied the teachings of Pythagoras, Zoroastrism, and Greek and Arab alchemists. From a young age, he dreamed of travelling to India and China. However, he returned to Lyon after finishing his studies. At the age of thirty-four years old he was finally able to leave behind the safety of his library and the theoretical speculation of the laboratory, and become a tireless traveller in Europe and the East.

 

Monconys travelled to Portugal, England, Germany, Italy, the Netherlands, Istanbul and the Middle East with the son of the Duke of Luynes. Even in his very first journey to Portugal, it is obvious that in each city Monconys is very soon able to connect with mathematicians, clergymen, surgeons, engineers, chemists, physicians and princes, to visit their laboratories and to collect “secrets and experiences”.

 

After Portugal, Monconys travelled to Italy, and finally departed to the East, to study the ancient religions and denominations, and meet the gymnosophists. In 1647-48 he was in Egypt. Seeking the Zoroasters and followers of Hermes Trismegistus, he reached Mount Sinai. In Egypt, the 17th century European was lost in a labyrinth of small and winding streetlets, and discovered different cults and religions, the diversity of ethnicities and their customs: Turks, Kopts, Jews, Arabs, Mauritans, Maronites, Armenians, and Dervishes. He followed several superstitious suggestions and discovered marvellous books of astronomy in Hebrew, Persian and Arabic. Later on, after his pilgrimage to the Holy Land, he crossed Asia Minor and reached Istanbul, from where he planned to travel to Persia. For once more in his life however, the plague forced him to change his course; he left for Izmir, and returned to Lyon in 1649.

 

Fron 1663 to 1665 Monconys travelled incessantly between Paris, London, the Netherlands and Germany. He visited princes and philosophers, libraries and laboratories, and maintained frequent correspondence with several scientists. Finally, after consequent asthma attacks he passed away before his travel notes could be published.

 

His travel journal (1665-1666) was edited and published by his son and by his Jesuit friend J. Berchet. The journal is enriched by drawings which testify to the wide scope of Monconys' interests. Monconys collected a vast corpus of material which includes medical recipes, chemistry forms, material connected to the esoteric sciences, mathematical puzzles, questions of Algebra and Geometry, zoological observations, mechanical applications, descriptions of natural phenomena, chemistry experiments, various machines and devices, medical matters, the philosopher's stone, astronomical measurements, magnifying lenses, thermometres, hydraulic devices, drinks, hydrometres, microscopes, architectural constructions and even matters connected to hygiene or the preparation of liquors.

 

The third volume includes a hundred and sixty-five medical, chemical and physics experiments with their outcomes as well as a sonnet on the battle of Marathon. There are five detailed indexes for the classification of the material. At the same time, this three-volume work permits the construction of a list of names (more than two hundred and fifty) of scholars, physicians, alchemists, astrologists, mathematicians, empirical scientists and other researches. From Monconys' text and correspondence a highly interesting network emerges, as it is possible for specialists of all disciplines to reconstruct the contacts between scientists and scholars of Western Europe, for a period spanning more than a decade in the mid-17th century.

 

Monconys' work is written in a monotonous style, but nevertheless possesses a perennial charm, as it is a combination of a travel journal and a laboratory scientist's workbook. The drawings accompanying the text make up a corpus of material unique in travel literature.

 

Written by Ioli Vingopoulou

 

Fransız asıllı fizikçi ve yargıç Balthasar de Monconys (1611-1665) (okunuş: Baltazar dö Monkoni) Lyon şehrinde doğar. Yaşadığı kentte 1618 yılında veba salgını baş gösterince, ailesi onu Salamanka şehrine bir Cizvit yatılı okuluna gönderir. Metafizik ve gizemcilik (mistisizm) için yoğun ilgi duyan Monconys, Pythagoras öğretilerini, Zerdüştlüğü, hatta Yunan ve Arap simyacıların eserlerini okur. Daha küçük yaştan beri Hindistan ve Çin'e kadar ulaşmayı düşlemesine karşın eğitimini tamamladıktan sonra Lyon'a geri döner ve nihayet 34 yaşındayken kütüphane güvenliğini ve teorik laboratuvar bilgilerini terkedip kararlı bir biçimde Avrupa ve Doğu'ya seyahat etmeye başlar.

 

Monconys, Luynes dükünün oğluyla birlikte Portekiz, İngiltere, Almanya, İtalya, Alçak Ülkeler (Hollanda), İstanbul ve Orta Doğu'ya seyahat eder. Daha ilk yolculuğundan (Portekiz'de) uğradığı her şehirde kısa zamanda matematikçi, rahip, cerrah, mühendis, kimyager, doktor ve prens gibi çeşit çeşit insanlarla bağ kurup laboratuvarlarını ziyaret ederek "sır ve tecrübeler" derler. Yazdığı metinde bu süreci izlemekteyiz. Portekiz'den sonra ilk kez olarak İtalya'ya gider ve nihayet çeşitli dogmaları, eski dinleri ve "gymnosophist"leri (çıplak bilgeler) incelemek üzere Doğu'ya doğru yola çıkar. 1647-48 yıllarında Mısır'da bulunmaktadır; Zerdüştçüler ve Hermes-Thot (Hermes Trismegistus) müritleriyle karşılaşmak için Sina dağına kadar ulaşır. Mısır'da 17. yüzyılın bu Batı Avrupalısı daracık sokakların oluşturduğu labirent içinde yitip, türk, kıptî, yahudî, arap, moritanyalı, maruni, ermeni, derviş gibi binbir çeşit dogma ve mezhep, milliyet ve kültürel adet keşfeder. Batıl inançlara uyar, ibranice farsça yada arapça dillerinde yazılmış şahane gökbilim kitapları keşfeder. Kutsal Yerlere hacılık ziyaretinin ardından Anadolu'yu boydan boya geçip İstanbul'a varır. Buradan İran'a gitmeyi planlar. Ancak veba salgını bir kez daha onu kaçmaya zorlar; İzmir'e geçip oradan 1649 yılında Lyon'a döner.

 

Monconys 1663'ten 1665'e kadar hiç ara vermeden Paris, Londra, Hollanda ve Almanya arasında mekik dokuyup prens ve filozoflarla konuşur, çeşitli kütüphane ve laboratuvarları ziyaret eder ve birçok bilim adamıyla yoğun bir mektuplaşma sürdürür. Ancak sonunda üstüste geçirdiği astım krizlerinden sonra seyahat notlarının kitap olarak basılmış halini göremeden ölür.

 

Sözkonusu yayın (1665-1666) Monconys'nin oğlu ve dostu Cizvit rahip J. Berchet tarafından hazırlanmıştır. Monconys'nin geniş bir ilgi alanına sahip oluşu günlüğünü tamamlayan desenlerle kanıtlanmaktadır. Derlemiş olduğu çeşitli ve zengin malzeme içinde: ilâç reçeteleri, kimyasal formüller, gizli ilimlerle ilgili malzeme, matematik bilmeceleri, cebir ve geometri problemleri, zoolojiye (hayvan bilimi) ilişkin gözlemler, mekanik uygulamalar, doğa fenomenleri betimlemeleri, kimyasal deneyler, makineler, tıp konuları, felsefe taşı, astronomi ölçümleri, büyüteçler, termometreler, su tesisatıyla ilgili cihazlar, içkiler, hidrometreler, mikroskoplar, mimarî yapılar, hijyen ve likör yapımı gibi konular var.

 

Kitabın üçüncü cildinde işlenen konular arasında 165 tane fizik kimya ve tıp deneyi ve sonuçları, ve Maraton muharebesi hakkında bir sone yer almaktadır. Bu içeriğin sınıflanması için kitaba beş tane ayrı çözümlemeli dizin eklenmiştir. Aynı zamanda, Monconys'nin üç ciltlik eserinden upuzun bir isimler katalogu da (250'den fazla isim) elde edilebilir. Bu isimler yazar ve düşünür, doktor, simyacı, astrolog, matematikçi, deneyci ve çeşitli uzman araştırmacılara aittir. Monconys'nin metninden ve mektuplaşmalarından, 17. yüzyıl ortalarında özellikle batı Avrupa'da, 20 yıldan fazla bir süre için, tüm bilim uzmanlarının yeniden birleştirebileceği son derece ilginç bir bilimler arası ilişki ağı ortaya çıkmaktadır.

 

Monconys'nin yazış uslubu tekdüze olmakla birlikte, bir laboratuvar araştırmacısının seyahat günlüğü ile gözlem defterini bir arada bulundurması açısından eşsiz bir cazibeye sahiptir. Metne eşlik eden desenler seyahat edebiyatı yayınlarında rastlanan ender türden bir malzeme oluşturmaktadır.

 

Yazan: İoli Vingopoulou

 

Truth is a flower in whose neighbourhood others must wither. -- E.M. Forster (All artwork created and copyright © by Eric Edelman. All rights reserved.)

Balthasar de Monconys (1611-1665) was a French physicist and judge, born in Lyon. In 1618, Monconys' parents sent him to a Jesuit boarding school in Salamanca, Spain, as a plague had broken out in Lyon. Monconys was deeply interested in metaphysics and mysticism, and studied the teachings of Pythagoras, Zoroastrism, and Greek and Arab alchemists. From a young age, he dreamed of travelling to India and China. However, he returned to Lyon after finishing his studies. At the age of thirty-four years old he was finally able to leave behind the safety of his library and the theoretical speculation of the laboratory, and become a tireless traveller in Europe and the East.

 

Monconys travelled to Portugal, England, Germany, Italy, the Netherlands, Istanbul and the Middle East with the son of the Duke of Luynes. Even in his very first journey to Portugal, it is obvious that in each city Monconys is very soon able to connect with mathematicians, clergymen, surgeons, engineers, chemists, physicians and princes, to visit their laboratories and to collect “secrets and experiences”.

 

After Portugal, Monconys travelled to Italy, and finally departed to the East, to study the ancient religions and denominations, and meet the gymnosophists. In 1647-48 he was in Egypt. Seeking the Zoroasters and followers of Hermes Trismegistus, he reached Mount Sinai. In Egypt, the 17th century European was lost in a labyrinth of small and winding streetlets, and discovered different cults and religions, the diversity of ethnicities and their customs: Turks, Kopts, Jews, Arabs, Mauritans, Maronites, Armenians, and Dervishes. He followed several superstitious suggestions and discovered marvellous books of astronomy in Hebrew, Persian and Arabic. Later on, after his pilgrimage to the Holy Land, he crossed Asia Minor and reached Istanbul, from where he planned to travel to Persia. For once more in his life however, the plague forced him to change his course; he left for Izmir, and returned to Lyon in 1649.

 

Fron 1663 to 1665 Monconys travelled incessantly between Paris, London, the Netherlands and Germany. He visited princes and philosophers, libraries and laboratories, and maintained frequent correspondence with several scientists. Finally, after consequent asthma attacks he passed away before his travel notes could be published.

 

His travel journal (1665-1666) was edited and published by his son and by his Jesuit friend J. Berchet. The journal is enriched by drawings which testify to the wide scope of Monconys' interests. Monconys collected a vast corpus of material which includes medical recipes, chemistry forms, material connected to the esoteric sciences, mathematical puzzles, questions of Algebra and Geometry, zoological observations, mechanical applications, descriptions of natural phenomena, chemistry experiments, various machines and devices, medical matters, the philosopher's stone, astronomical measurements, magnifying lenses, thermometres, hydraulic devices, drinks, hydrometres, microscopes, architectural constructions and even matters connected to hygiene or the preparation of liquors.

 

The third volume includes a hundred and sixty-five medical, chemical and physics experiments with their outcomes as well as a sonnet on the battle of Marathon. There are five detailed indexes for the classification of the material. At the same time, this three-volume work permits the construction of a list of names (more than two hundred and fifty) of scholars, physicians, alchemists, astrologists, mathematicians, empirical scientists and other researches. From Monconys' text and correspondence a highly interesting network emerges, as it is possible for specialists of all disciplines to reconstruct the contacts between scientists and scholars of Western Europe, for a period spanning more than a decade in the mid-17th century.

 

Monconys' work is written in a monotonous style, but nevertheless possesses a perennial charm, as it is a combination of a travel journal and a laboratory scientist's workbook. The drawings accompanying the text make up a corpus of material unique in travel literature.

 

Written by Ioli Vingopoulou

 

Fransız asıllı fizikçi ve yargıç Balthasar de Monconys (1611-1665) (okunuş: Baltazar dö Monkoni) Lyon şehrinde doğar. Yaşadığı kentte 1618 yılında veba salgını baş gösterince, ailesi onu Salamanka şehrine bir Cizvit yatılı okuluna gönderir. Metafizik ve gizemcilik (mistisizm) için yoğun ilgi duyan Monconys, Pythagoras öğretilerini, Zerdüştlüğü, hatta Yunan ve Arap simyacıların eserlerini okur. Daha küçük yaştan beri Hindistan ve Çin'e kadar ulaşmayı düşlemesine karşın eğitimini tamamladıktan sonra Lyon'a geri döner ve nihayet 34 yaşındayken kütüphane güvenliğini ve teorik laboratuvar bilgilerini terkedip kararlı bir biçimde Avrupa ve Doğu'ya seyahat etmeye başlar.

 

Monconys, Luynes dükünün oğluyla birlikte Portekiz, İngiltere, Almanya, İtalya, Alçak Ülkeler (Hollanda), İstanbul ve Orta Doğu'ya seyahat eder. Daha ilk yolculuğundan (Portekiz'de) uğradığı her şehirde kısa zamanda matematikçi, rahip, cerrah, mühendis, kimyager, doktor ve prens gibi çeşit çeşit insanlarla bağ kurup laboratuvarlarını ziyaret ederek "sır ve tecrübeler" derler. Yazdığı metinde bu süreci izlemekteyiz. Portekiz'den sonra ilk kez olarak İtalya'ya gider ve nihayet çeşitli dogmaları, eski dinleri ve "gymnosophist"leri (çıplak bilgeler) incelemek üzere Doğu'ya doğru yola çıkar. 1647-48 yıllarında Mısır'da bulunmaktadır; Zerdüştçüler ve Hermes-Thot (Hermes Trismegistus) müritleriyle karşılaşmak için Sina dağına kadar ulaşır. Mısır'da 17. yüzyılın bu Batı Avrupalısı daracık sokakların oluşturduğu labirent içinde yitip, türk, kıptî, yahudî, arap, moritanyalı, maruni, ermeni, derviş gibi binbir çeşit dogma ve mezhep, milliyet ve kültürel adet keşfeder. Batıl inançlara uyar, ibranice farsça yada arapça dillerinde yazılmış şahane gökbilim kitapları keşfeder. Kutsal Yerlere hacılık ziyaretinin ardından Anadolu'yu boydan boya geçip İstanbul'a varır. Buradan İran'a gitmeyi planlar. Ancak veba salgını bir kez daha onu kaçmaya zorlar; İzmir'e geçip oradan 1649 yılında Lyon'a döner.

 

Monconys 1663'ten 1665'e kadar hiç ara vermeden Paris, Londra, Hollanda ve Almanya arasında mekik dokuyup prens ve filozoflarla konuşur, çeşitli kütüphane ve laboratuvarları ziyaret eder ve birçok bilim adamıyla yoğun bir mektuplaşma sürdürür. Ancak sonunda üstüste geçirdiği astım krizlerinden sonra seyahat notlarının kitap olarak basılmış halini göremeden ölür.

 

Sözkonusu yayın (1665-1666) Monconys'nin oğlu ve dostu Cizvit rahip J. Berchet tarafından hazırlanmıştır. Monconys'nin geniş bir ilgi alanına sahip oluşu günlüğünü tamamlayan desenlerle kanıtlanmaktadır. Derlemiş olduğu çeşitli ve zengin malzeme içinde: ilâç reçeteleri, kimyasal formüller, gizli ilimlerle ilgili malzeme, matematik bilmeceleri, cebir ve geometri problemleri, zoolojiye (hayvan bilimi) ilişkin gözlemler, mekanik uygulamalar, doğa fenomenleri betimlemeleri, kimyasal deneyler, makineler, tıp konuları, felsefe taşı, astronomi ölçümleri, büyüteçler, termometreler, su tesisatıyla ilgili cihazlar, içkiler, hidrometreler, mikroskoplar, mimarî yapılar, hijyen ve likör yapımı gibi konular var.

 

Kitabın üçüncü cildinde işlenen konular arasında 165 tane fizik kimya ve tıp deneyi ve sonuçları, ve Maraton muharebesi hakkında bir sone yer almaktadır. Bu içeriğin sınıflanması için kitaba beş tane ayrı çözümlemeli dizin eklenmiştir. Aynı zamanda, Monconys'nin üç ciltlik eserinden upuzun bir isimler katalogu da (250'den fazla isim) elde edilebilir. Bu isimler yazar ve düşünür, doktor, simyacı, astrolog, matematikçi, deneyci ve çeşitli uzman araştırmacılara aittir. Monconys'nin metninden ve mektuplaşmalarından, 17. yüzyıl ortalarında özellikle batı Avrupa'da, 20 yıldan fazla bir süre için, tüm bilim uzmanlarının yeniden birleştirebileceği son derece ilginç bir bilimler arası ilişki ağı ortaya çıkmaktadır.

 

Monconys'nin yazış uslubu tekdüze olmakla birlikte, bir laboratuvar araştırmacısının seyahat günlüğü ile gözlem defterini bir arada bulundurması açısından eşsiz bir cazibeye sahiptir. Metne eşlik eden desenler seyahat edebiyatı yayınlarında rastlanan ender türden bir malzeme oluşturmaktadır.

 

Yazan: İoli Vingopoulou

 

Busker Robyn Gates seen (and heard) on the 16th Street promenade in Denver. On her business card, she lists her title as "Metaphysical Enthusiast". According to her blog, she has recently quit her job and she plans to follow her dream of traveling around supporting herself by busking.

Balthasar de Monconys (1611-1665) was a French physicist and judge, born in Lyon. In 1618, Monconys' parents sent him to a Jesuit boarding school in Salamanca, Spain, as a plague had broken out in Lyon. Monconys was deeply interested in metaphysics and mysticism, and studied the teachings of Pythagoras, Zoroastrism, and Greek and Arab alchemists. From a young age, he dreamed of travelling to India and China. However, he returned to Lyon after finishing his studies. At the age of thirty-four years old he was finally able to leave behind the safety of his library and the theoretical speculation of the laboratory, and become a tireless traveller in Europe and the East.

 

Monconys travelled to Portugal, England, Germany, Italy, the Netherlands, Istanbul and the Middle East with the son of the Duke of Luynes. Even in his very first journey to Portugal, it is obvious that in each city Monconys is very soon able to connect with mathematicians, clergymen, surgeons, engineers, chemists, physicians and princes, to visit their laboratories and to collect “secrets and experiences”.

 

After Portugal, Monconys travelled to Italy, and finally departed to the East, to study the ancient religions and denominations, and meet the gymnosophists. In 1647-48 he was in Egypt. Seeking the Zoroasters and followers of Hermes Trismegistus, he reached Mount Sinai. In Egypt, the 17th century European was lost in a labyrinth of small and winding streetlets, and discovered different cults and religions, the diversity of ethnicities and their customs: Turks, Kopts, Jews, Arabs, Mauritans, Maronites, Armenians, and Dervishes. He followed several superstitious suggestions and discovered marvellous books of astronomy in Hebrew, Persian and Arabic. Later on, after his pilgrimage to the Holy Land, he crossed Asia Minor and reached Istanbul, from where he planned to travel to Persia. For once more in his life however, the plague forced him to change his course; he left for Izmir, and returned to Lyon in 1649.

 

Fron 1663 to 1665 Monconys travelled incessantly between Paris, London, the Netherlands and Germany. He visited princes and philosophers, libraries and laboratories, and maintained frequent correspondence with several scientists. Finally, after consequent asthma attacks he passed away before his travel notes could be published.

 

His travel journal (1665-1666) was edited and published by his son and by his Jesuit friend J. Berchet. The journal is enriched by drawings which testify to the wide scope of Monconys' interests. Monconys collected a vast corpus of material which includes medical recipes, chemistry forms, material connected to the esoteric sciences, mathematical puzzles, questions of Algebra and Geometry, zoological observations, mechanical applications, descriptions of natural phenomena, chemistry experiments, various machines and devices, medical matters, the philosopher's stone, astronomical measurements, magnifying lenses, thermometres, hydraulic devices, drinks, hydrometres, microscopes, architectural constructions and even matters connected to hygiene or the preparation of liquors.

 

The third volume includes a hundred and sixty-five medical, chemical and physics experiments with their outcomes as well as a sonnet on the battle of Marathon. There are five detailed indexes for the classification of the material. At the same time, this three-volume work permits the construction of a list of names (more than two hundred and fifty) of scholars, physicians, alchemists, astrologists, mathematicians, empirical scientists and other researches. From Monconys' text and correspondence a highly interesting network emerges, as it is possible for specialists of all disciplines to reconstruct the contacts between scientists and scholars of Western Europe, for a period spanning more than a decade in the mid-17th century.

 

Monconys' work is written in a monotonous style, but nevertheless possesses a perennial charm, as it is a combination of a travel journal and a laboratory scientist's workbook. The drawings accompanying the text make up a corpus of material unique in travel literature.

 

Written by Ioli Vingopoulou

 

Fransız asıllı fizikçi ve yargıç Balthasar de Monconys (1611-1665) (okunuş: Baltazar dö Monkoni) Lyon şehrinde doğar. Yaşadığı kentte 1618 yılında veba salgını baş gösterince, ailesi onu Salamanka şehrine bir Cizvit yatılı okuluna gönderir. Metafizik ve gizemcilik (mistisizm) için yoğun ilgi duyan Monconys, Pythagoras öğretilerini, Zerdüştlüğü, hatta Yunan ve Arap simyacıların eserlerini okur. Daha küçük yaştan beri Hindistan ve Çin'e kadar ulaşmayı düşlemesine karşın eğitimini tamamladıktan sonra Lyon'a geri döner ve nihayet 34 yaşındayken kütüphane güvenliğini ve teorik laboratuvar bilgilerini terkedip kararlı bir biçimde Avrupa ve Doğu'ya seyahat etmeye başlar.

 

Monconys, Luynes dükünün oğluyla birlikte Portekiz, İngiltere, Almanya, İtalya, Alçak Ülkeler (Hollanda), İstanbul ve Orta Doğu'ya seyahat eder. Daha ilk yolculuğundan (Portekiz'de) uğradığı her şehirde kısa zamanda matematikçi, rahip, cerrah, mühendis, kimyager, doktor ve prens gibi çeşit çeşit insanlarla bağ kurup laboratuvarlarını ziyaret ederek "sır ve tecrübeler" derler. Yazdığı metinde bu süreci izlemekteyiz. Portekiz'den sonra ilk kez olarak İtalya'ya gider ve nihayet çeşitli dogmaları, eski dinleri ve "gymnosophist"leri (çıplak bilgeler) incelemek üzere Doğu'ya doğru yola çıkar. 1647-48 yıllarında Mısır'da bulunmaktadır; Zerdüştçüler ve Hermes-Thot (Hermes Trismegistus) müritleriyle karşılaşmak için Sina dağına kadar ulaşır. Mısır'da 17. yüzyılın bu Batı Avrupalısı daracık sokakların oluşturduğu labirent içinde yitip, türk, kıptî, yahudî, arap, moritanyalı, maruni, ermeni, derviş gibi binbir çeşit dogma ve mezhep, milliyet ve kültürel adet keşfeder. Batıl inançlara uyar, ibranice farsça yada arapça dillerinde yazılmış şahane gökbilim kitapları keşfeder. Kutsal Yerlere hacılık ziyaretinin ardından Anadolu'yu boydan boya geçip İstanbul'a varır. Buradan İran'a gitmeyi planlar. Ancak veba salgını bir kez daha onu kaçmaya zorlar; İzmir'e geçip oradan 1649 yılında Lyon'a döner.

 

Monconys 1663'ten 1665'e kadar hiç ara vermeden Paris, Londra, Hollanda ve Almanya arasında mekik dokuyup prens ve filozoflarla konuşur, çeşitli kütüphane ve laboratuvarları ziyaret eder ve birçok bilim adamıyla yoğun bir mektuplaşma sürdürür. Ancak sonunda üstüste geçirdiği astım krizlerinden sonra seyahat notlarının kitap olarak basılmış halini göremeden ölür.

 

Sözkonusu yayın (1665-1666) Monconys'nin oğlu ve dostu Cizvit rahip J. Berchet tarafından hazırlanmıştır. Monconys'nin geniş bir ilgi alanına sahip oluşu günlüğünü tamamlayan desenlerle kanıtlanmaktadır. Derlemiş olduğu çeşitli ve zengin malzeme içinde: ilâç reçeteleri, kimyasal formüller, gizli ilimlerle ilgili malzeme, matematik bilmeceleri, cebir ve geometri problemleri, zoolojiye (hayvan bilimi) ilişkin gözlemler, mekanik uygulamalar, doğa fenomenleri betimlemeleri, kimyasal deneyler, makineler, tıp konuları, felsefe taşı, astronomi ölçümleri, büyüteçler, termometreler, su tesisatıyla ilgili cihazlar, içkiler, hidrometreler, mikroskoplar, mimarî yapılar, hijyen ve likör yapımı gibi konular var.

 

Kitabın üçüncü cildinde işlenen konular arasında 165 tane fizik kimya ve tıp deneyi ve sonuçları, ve Maraton muharebesi hakkında bir sone yer almaktadır. Bu içeriğin sınıflanması için kitaba beş tane ayrı çözümlemeli dizin eklenmiştir. Aynı zamanda, Monconys'nin üç ciltlik eserinden upuzun bir isimler katalogu da (250'den fazla isim) elde edilebilir. Bu isimler yazar ve düşünür, doktor, simyacı, astrolog, matematikçi, deneyci ve çeşitli uzman araştırmacılara aittir. Monconys'nin metninden ve mektuplaşmalarından, 17. yüzyıl ortalarında özellikle batı Avrupa'da, 20 yıldan fazla bir süre için, tüm bilim uzmanlarının yeniden birleştirebileceği son derece ilginç bir bilimler arası ilişki ağı ortaya çıkmaktadır.

 

Monconys'nin yazış uslubu tekdüze olmakla birlikte, bir laboratuvar araştırmacısının seyahat günlüğü ile gözlem defterini bir arada bulundurması açısından eşsiz bir cazibeye sahiptir. Metne eşlik eden desenler seyahat edebiyatı yayınlarında rastlanan ender türden bir malzeme oluşturmaktadır.

 

Yazan: İoli Vingopoulou

 

Вдоль Потемкинской лестницы...

This Metaphysical Plank was a bit easier than the rest considering 36% of my weight was being supported by my legs. You could say it was more of a training exercise. I was planning on doing a full on levitation but I was a bit exhausted from the previous day doing my plank over the water.

@ MACBA, Barcelona - February 2012

 

Olympus OM2n

Zuiko OM 24mm f2.8

Kodak TMax 400

Head on over to The Carpetbagger, as we take a look at Cassadaga, FL, the psychic capital of the world.

Children of Sarajevo _ Children of War _.

Djeca Sarajeva;.

OPUS: Look Homeward Angel;.

From Grand OPUS; Sarajevo City of Light,.

SARAJEVO WAR 1992-95;.

BOSNIA in Tragic WAR,.

POETIC Beauty and Strength of the Human Spirit,.

Picture is based on light and darkness counterpoints, with elements of Chiaroscuro. Strong, dramatic expression, while ... acutely observed realism brought a new level of emotional intensity, Observation of physical and psychological reality… Symbolism, Transcendental ART, Metaphysics ART, Perception beyond Appearance’s,.

City Life and Street Scenes, POETIC TransRealism;.

"I've brought you a mirror….

Look at yourself and remember me.".

-Rumi..

Mirza Ajanovic POETIC Photography,

Picture a number line stretching to infinity in both the positive and negative direction. Let this line represent the total of all things that exist. The number zero sits at the midpoint of this line. It is neither positive nor negative. It represents nothing, yet if we sum all of the numbers to the right with all of the numbers to the left we are once again left with zero. Zero also represents the sum of everything.

 

Matter and energy are one in the same, and regardless of the form, it is always here and never lost. This universe of matter/energy is the substance represented by zero. It is infinite, continually in flux, one day fashioned into soil, absorbed by a tree to become an apple, an apple eaten to become a person. So the cycle goes.

 

Duality is a requirement of this world. It creates the dynamic that puts the world into motion. Male/female, hot/cold, up/down, positive/negative, pleasure/pain, zero/infinity, one does not exist without the other. Zero is where these pairs of opposites balance and become one.

 

Zero represents maximum entropy, so while the world is in perpetual motion, only zero exists without change.

 

As a glyph, the ring represents an unending world and the center represents the nothing.

 

In a metaphysical sense Zero represents the Source of all things and yet is No-thing. It is the field of standing energy that all creation emanates from. It is the immortal thing from which all mortal things spring. Nothing and Everything, it is inherently indestructible.

 

Facevinyl Theatre

Balthasar de Monconys (1611-1665) was a French physicist and judge, born in Lyon. In 1618, Monconys' parents sent him to a Jesuit boarding school in Salamanca, Spain, as a plague had broken out in Lyon. Monconys was deeply interested in metaphysics and mysticism, and studied the teachings of Pythagoras, Zoroastrism, and Greek and Arab alchemists. From a young age, he dreamed of travelling to India and China. However, he returned to Lyon after finishing his studies. At the age of thirty-four years old he was finally able to leave behind the safety of his library and the theoretical speculation of the laboratory, and become a tireless traveller in Europe and the East.

 

Monconys travelled to Portugal, England, Germany, Italy, the Netherlands, Istanbul and the Middle East with the son of the Duke of Luynes. Even in his very first journey to Portugal, it is obvious that in each city Monconys is very soon able to connect with mathematicians, clergymen, surgeons, engineers, chemists, physicians and princes, to visit their laboratories and to collect “secrets and experiences”.

 

After Portugal, Monconys travelled to Italy, and finally departed to the East, to study the ancient religions and denominations, and meet the gymnosophists. In 1647-48 he was in Egypt. Seeking the Zoroasters and followers of Hermes Trismegistus, he reached Mount Sinai. In Egypt, the 17th century European was lost in a labyrinth of small and winding streetlets, and discovered different cults and religions, the diversity of ethnicities and their customs: Turks, Kopts, Jews, Arabs, Mauritans, Maronites, Armenians, and Dervishes. He followed several superstitious suggestions and discovered marvellous books of astronomy in Hebrew, Persian and Arabic. Later on, after his pilgrimage to the Holy Land, he crossed Asia Minor and reached Istanbul, from where he planned to travel to Persia. For once more in his life however, the plague forced him to change his course; he left for Izmir, and returned to Lyon in 1649.

 

Fron 1663 to 1665 Monconys travelled incessantly between Paris, London, the Netherlands and Germany. He visited princes and philosophers, libraries and laboratories, and maintained frequent correspondence with several scientists. Finally, after consequent asthma attacks he passed away before his travel notes could be published.

 

His travel journal (1665-1666) was edited and published by his son and by his Jesuit friend J. Berchet. The journal is enriched by drawings which testify to the wide scope of Monconys' interests. Monconys collected a vast corpus of material which includes medical recipes, chemistry forms, material connected to the esoteric sciences, mathematical puzzles, questions of Algebra and Geometry, zoological observations, mechanical applications, descriptions of natural phenomena, chemistry experiments, various machines and devices, medical matters, the philosopher's stone, astronomical measurements, magnifying lenses, thermometres, hydraulic devices, drinks, hydrometres, microscopes, architectural constructions and even matters connected to hygiene or the preparation of liquors.

 

The third volume includes a hundred and sixty-five medical, chemical and physics experiments with their outcomes as well as a sonnet on the battle of Marathon. There are five detailed indexes for the classification of the material. At the same time, this three-volume work permits the construction of a list of names (more than two hundred and fifty) of scholars, physicians, alchemists, astrologists, mathematicians, empirical scientists and other researches. From Monconys' text and correspondence a highly interesting network emerges, as it is possible for specialists of all disciplines to reconstruct the contacts between scientists and scholars of Western Europe, for a period spanning more than a decade in the mid-17th century.

 

Monconys' work is written in a monotonous style, but nevertheless possesses a perennial charm, as it is a combination of a travel journal and a laboratory scientist's workbook. The drawings accompanying the text make up a corpus of material unique in travel literature.

 

Written by Ioli Vingopoulou

 

Fransız asıllı fizikçi ve yargıç Balthasar de Monconys (1611-1665) (okunuş: Baltazar dö Monkoni) Lyon şehrinde doğar. Yaşadığı kentte 1618 yılında veba salgını baş gösterince, ailesi onu Salamanka şehrine bir Cizvit yatılı okuluna gönderir. Metafizik ve gizemcilik (mistisizm) için yoğun ilgi duyan Monconys, Pythagoras öğretilerini, Zerdüştlüğü, hatta Yunan ve Arap simyacıların eserlerini okur. Daha küçük yaştan beri Hindistan ve Çin'e kadar ulaşmayı düşlemesine karşın eğitimini tamamladıktan sonra Lyon'a geri döner ve nihayet 34 yaşındayken kütüphane güvenliğini ve teorik laboratuvar bilgilerini terkedip kararlı bir biçimde Avrupa ve Doğu'ya seyahat etmeye başlar.

 

Monconys, Luynes dükünün oğluyla birlikte Portekiz, İngiltere, Almanya, İtalya, Alçak Ülkeler (Hollanda), İstanbul ve Orta Doğu'ya seyahat eder. Daha ilk yolculuğundan (Portekiz'de) uğradığı her şehirde kısa zamanda matematikçi, rahip, cerrah, mühendis, kimyager, doktor ve prens gibi çeşit çeşit insanlarla bağ kurup laboratuvarlarını ziyaret ederek "sır ve tecrübeler" derler. Yazdığı metinde bu süreci izlemekteyiz. Portekiz'den sonra ilk kez olarak İtalya'ya gider ve nihayet çeşitli dogmaları, eski dinleri ve "gymnosophist"leri (çıplak bilgeler) incelemek üzere Doğu'ya doğru yola çıkar. 1647-48 yıllarında Mısır'da bulunmaktadır; Zerdüştçüler ve Hermes-Thot (Hermes Trismegistus) müritleriyle karşılaşmak için Sina dağına kadar ulaşır. Mısır'da 17. yüzyılın bu Batı Avrupalısı daracık sokakların oluşturduğu labirent içinde yitip, türk, kıptî, yahudî, arap, moritanyalı, maruni, ermeni, derviş gibi binbir çeşit dogma ve mezhep, milliyet ve kültürel adet keşfeder. Batıl inançlara uyar, ibranice farsça yada arapça dillerinde yazılmış şahane gökbilim kitapları keşfeder. Kutsal Yerlere hacılık ziyaretinin ardından Anadolu'yu boydan boya geçip İstanbul'a varır. Buradan İran'a gitmeyi planlar. Ancak veba salgını bir kez daha onu kaçmaya zorlar; İzmir'e geçip oradan 1649 yılında Lyon'a döner.

 

Monconys 1663'ten 1665'e kadar hiç ara vermeden Paris, Londra, Hollanda ve Almanya arasında mekik dokuyup prens ve filozoflarla konuşur, çeşitli kütüphane ve laboratuvarları ziyaret eder ve birçok bilim adamıyla yoğun bir mektuplaşma sürdürür. Ancak sonunda üstüste geçirdiği astım krizlerinden sonra seyahat notlarının kitap olarak basılmış halini göremeden ölür.

 

Sözkonusu yayın (1665-1666) Monconys'nin oğlu ve dostu Cizvit rahip J. Berchet tarafından hazırlanmıştır. Monconys'nin geniş bir ilgi alanına sahip oluşu günlüğünü tamamlayan desenlerle kanıtlanmaktadır. Derlemiş olduğu çeşitli ve zengin malzeme içinde: ilâç reçeteleri, kimyasal formüller, gizli ilimlerle ilgili malzeme, matematik bilmeceleri, cebir ve geometri problemleri, zoolojiye (hayvan bilimi) ilişkin gözlemler, mekanik uygulamalar, doğa fenomenleri betimlemeleri, kimyasal deneyler, makineler, tıp konuları, felsefe taşı, astronomi ölçümleri, büyüteçler, termometreler, su tesisatıyla ilgili cihazlar, içkiler, hidrometreler, mikroskoplar, mimarî yapılar, hijyen ve likör yapımı gibi konular var.

 

Kitabın üçüncü cildinde işlenen konular arasında 165 tane fizik kimya ve tıp deneyi ve sonuçları, ve Maraton muharebesi hakkında bir sone yer almaktadır. Bu içeriğin sınıflanması için kitaba beş tane ayrı çözümlemeli dizin eklenmiştir. Aynı zamanda, Monconys'nin üç ciltlik eserinden upuzun bir isimler katalogu da (250'den fazla isim) elde edilebilir. Bu isimler yazar ve düşünür, doktor, simyacı, astrolog, matematikçi, deneyci ve çeşitli uzman araştırmacılara aittir. Monconys'nin metninden ve mektuplaşmalarından, 17. yüzyıl ortalarında özellikle batı Avrupa'da, 20 yıldan fazla bir süre için, tüm bilim uzmanlarının yeniden birleştirebileceği son derece ilginç bir bilimler arası ilişki ağı ortaya çıkmaktadır.

 

Monconys'nin yazış uslubu tekdüze olmakla birlikte, bir laboratuvar araştırmacısının seyahat günlüğü ile gözlem defterini bir arada bulundurması açısından eşsiz bir cazibeye sahiptir. Metne eşlik eden desenler seyahat edebiyatı yayınlarında rastlanan ender türden bir malzeme oluşturmaktadır.

 

Yazan: İoli Vingopoulou