"Anton Wilhelm Amo (c. 1703 - after 1752) is the first modern African philosopher to study and teach in a European university and write in the European philosophical tradition. We give an extensive historical and philosophical introduction to Amo's life and work, and provide Latin texts, with facing translations and explanatory notes, of Amo's two philosophical dissertations, On the Impassivity of the Human Mind and the Philosophical Disputation containing a Distinct Idea of those Things that Pertain either to the Mind or to our Living and Organic Body, both published in 1734. The Impassivity is an extended argument that the mind cannot be acted on, that sensation is a being-acted-on by the sensed object, and therefore that sensation does not belong to the mind, and must belong instead to the body The Distinct Idea works out the implications for the mind's actions, and tries to show how the mind understands, wills, and effects things through the body by 'intentions' which direct motions in our body intentionally toward external things. Both dissertations try to show how far each type of human act belongs to the mind, how far to the body, and expose and resolve earlier philosophers' self-contradictions on these questions"--
"Anton Wilhelm Amo (c. 1703 - after 1752) is the first modern African philosopher to study and teach in a European university and write in the European philosophical tradition. We give an extensive historical and philosophical introduction to Amo's life and work, and provide Latin texts, with facing translations and explanatory notes, of Amo's two philosophical dissertations, On the Impassivity of the Human Mind and the Philosophical Disputation containing a Distinct Idea of those Things that Pertain either to the Mind or to our Living and Organic Body, both published in 1734. The Impassivity is an extended argument that the mind cannot be acted on, that sensation is a being-acted-on by the sensed object, and therefore that sensation does not belong to the mind, and must belong instead to the body The Distinct Idea works out the implications for the mind's actions, and tries to show how the mind understands, wills, and effects things through the body by 'intentions' which direct motions in our body intentionally toward external things. Both dissertations try to show how far each type of human act belongs to the mind, how far to the body, and expose and resolve earlier philosophers' self-contradictions on these questions"--
This publication provides the original Latin texts with new explanatory annotated translations of two philosophical works by Anton Wilhelm Amo (c.1703-after 1752), the first African philosopher in early modern Europe. It also includes an extensive introduction intended to help readers contextualize and engage with his philosophical ideas and their historical and intellectual background and significance.
Zugriffsoptionen:
Die folgenden Links führen aus den jeweiligen lokalen Bibliotheken zum Volltext:
La trilogia de memòries de Llorenç Villalonga (1897-1980) proposada per Miquel López Crespí, narrades per l'alter ego de Villalonga, Salvador Orlan, planteja preguntes sobre la motivació i el lloc d'aquesta literatura pseudomemorialística, tant en el context local de Mallorca con en l'espai testimonial de manera més general. El segon dels dos volums publicats fins ara, Les vertaderes memòries de Salvador Orlan (2012), fa servir escrits autobiogràfics i pseudobiogràfics de Villalonga per a presentar una narrativa en primera persona exculpatòria i a vegades malhumorada els defectes estilístics de la qual ja fan poc probable que el subjecte es pugui guanyar l'afecte del lector. Aquest assaig estudia per què Villalonga, mitjançant la seva pròpia tradició del desconcert, podria semblar lliurar-se a la reescriptura però no a l'empatia, i suggereix que posicionar-lo com a cap de turc o víctima que encara ha de fer la reparació per la seva lleialtat a la Guerra Civil és èticament problemàtic i pragmàticament fútil. Conclou que aquesta contribució a la cultura de la memòria històrica respon en la mateixa mesura al mercat que a l'exigència política o a la necessitat de recordar. ; Miquel López Crespí's proposed trilogy of novelized memoirs of Llorenç Villalonga (1897-1980), as narrated by Villalonga's own alter ego, Salvador Orlan, raises questions about the motivation for and place of such pseudo-memorialistic literature, both in the local Mallorcan context and in the testimonial space more generally. The second of two volumes so far published, Les vertaderes memòries de Salvador Orlan (2012), draws on previous auto- and pseudo-autobiographical writing by Villalonga to present an exculpatory and at times petulant first-person narrative whose stylistic flaws alone seem unlikely to endear the subject to the reader. This essay explores why Villalonga, through his own tradition of mystification, might seem to lend himself to re-writing but not to empathy, and suggests that positioning him as a whipping boy/victim who has still to make reparation for his Civil War allegiance is both ethically problematic and pragmatically futile. It concludes that this contribution to the culture of historical memory responds as much to the market as it does to political exigency or a need to remember. ; La trilogía de memorias de Llorenç Villalonga (1897-1980) propuesta por Miquel López Crespí, narradas por el alter ego de Villalonga, Salvador Orlan, plantea preguntas sobre la motivación y el lugar de esta literatura pseudomemorialística, tanto en el contexto local de Mallorca como en el espacio testimonial de manera más general. El segundo de los dos volúmenes publicados hasta ahora, Les vertaderes memòries de Salvador Orlan (2012), usa escritos autobiográficos y pseudobiográficos de Villalonga para presentar una narrativa en primera persona exculpatoria y a veces malhumorada cuyos defectos estilísticos ya hacen poco probable que el sujeto pueda ganarse el afecto del lector. Este ensayo estudia por qué Villalonga, mediante su propia tradición del desconcierto, podría parecer entregarse a la reescritura pero no a la empatía, y sugiere que posicionarlo como cabeza de turco o víctima que todavía tiene que hacer la reparación por su lealtad a la Guerra Civil es éticamente problemático y pragmáticamente fútil. Concluye que esta contribución a la cultura de la memoria histórica responde en la misma medida al mercado que a la exigencia política o a la necesidad de recordar.
