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dfartproject · 2 years

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An inspired #review of Formes du Visible (#Shapes of the #Visible) by Philippe Descola (Publisher : Seuil, 2021) By Vincent Balmès alias quat’sous This account of the #history of #art, seen through the prism of #anthropology, begins with the production of #aboriginal #peoples, thus creating a #Copernican lens with which to observe the #dimensions inhabiting our #creative processes and the #weight of #visual arts in the #societies they #circulate in. The #theoretical approach of the first part exposes #hypotheses #stemming from long years of research, defining four #epochs and fields regarding designated works of artistic #production – #animism, #totemism, #naturalism, and #analogism; the following sections develop anthropological #fieldwork #sources, the fruit of research among #indigenous #peoples, and further prove the #fecundity of this approach. As a #sculptor of large #pieces of wood, whose life history I discover, etched into their fibers, knots, and lineaments, I can relate to this fundamental drive to create, through animist and totemic gestures, far removed from all academic or even contemporary approaches. This genealogy of the living that we share with all of nature, be it animal or vegetal, is the very dimension that inspires me, and possibly, it is connected to my activity as a psychoanalyst working with children – our human acculturation is elaborated in the symbolic sublimation of our natural biological given, a sublimation which subsequently becomes a culture in itself, formatting the human subject through its transmission, generation after generation. I recognized this same impulse in my relationship to the subconscious forces of the human psyche on one hand, and on the other, in the connections of Aboriginal artists to the power of ‘dreamtime spirits’, these original sources of creation according to their ancestral tradition. (at Paris, France) https://www.instagram.com/p/Cn2il73rbqt/?igshid=NGJjMDIxMWI=

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astriiformes · 7 months

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Hi, i just learned about the scientific revolution in europe at school. Can you tell me why you dont think scientific revolutions exist? im curious!

So I feel like I have to lead with the fact that I'm kind of arguing two different points when I say scientific revolutions aren't really a thing

One is that I'm objecting to a specific, extremely foundational theory of scientific revolutions that was put forth by the philosopher Thomas Kuhn, which I think really misrepresents how science is actually practiced in the name of fitting things to a nice model. The other is that I think the fundamental problem with the idea is that it's too vague to effectively describe an actual process that happens.

It's certainly true that there are important advances in science that get referred to as "revolutions" that fundamentally changed their fields -- the shift from the Ptolemaic model of the Solar System to the Copernican one, Darwin's theory of evolution, etc. But there are historians of science (who I tend to agree with) that feel that terming these advances "revolutions" ignores the fact that science is an continuous, accretional process, and somewhat sensationalizes the process of scientific change in the name of celebrating particular scientists or theories over others.

Kuhn's model that he put forth in The Structure of Scientific Revolutions (which is one of those books that itself stirred a great deal of activity in a number of fields) suggests science evolves via what he called "paradigm shifts," where new ideas become fundamentally incompatible with the old model or way of doing things, causing a total overturn in the way scientists see the world, and establishing a new paradigm -- which will eventually cave to another when it, too, ceases to function effectively as a model. This theory became extraordinarily popular when it was published, but it's somewhat telling who it's remained popular with. Economists, political scientists, and literary theorists still use Kuhn, but historians of science, in my experience at least, see his work as historically significant but incompatible with how history is actually studied.

Kuhn posits that between paradigm shifts there are periods of "normal science" where paradigms are unquestioned and anomalies in the current model are largely ignored, until they reach a critical mass and cause a scientific revolution. In reality though, there is often real discussion of those anomalies, and I think the scientific process is not nearly so content to ignore them as Kuhn thinks. Throughout history, we see people expressing a real discontent with unsolved mysteries the current scientific model fails to explain, and glossing over those simply because the individuals in question didn't manage to formulate breakthrough theories to "solve" those problems props up the somewhat infamous "great men" model of history of science, where we focus only on the most famous people in the field as significant instead of acknowledging that science is a social enterprise and no research happens in a vacuum!

Beyond disagreeing with Kuhn specifically though, I think the idea of scientific revolutions vastly simplifies how science evolves and changes, and is ultimately a really ahistorical way of thinking about shifts in thinking. Take the example of the shift from Ptolemaic, geocentric thought to the heliocentric Copernican model of the solar system. When does this supposed "revolution" in thought actually start, and when does it "end" by becoming firmly established? You could argue that the publication of Copernicus' De revolutionibus orbium coelestium in 1543 was the beginning of the shift in thinking -- but of course, then you have the problem of asking where Copernicus' ideas came from in the first place.

The "great men" model of history would suggest Copernicus was a uniquely talented individual who managed to suggest something no one else had ever put forth, but realistically, he was influenced by the scientists who came before him, just like anyone else. There were real objections to the Ptolemaic model during the medieval era! One of the most famous problems in medieval astronomy was the fact that assuming a geocentric model makes the behavior of the planets seem really weird to an observer on Earth, referred to as retrograde motion, which had to be solved with a complicated system of epicycles that people knew wasn't quite working, even if they weren't able to put together exactly why. There were even ancient Greek astronomers who suggested that the sun was at the center of the solar system, going all the way back to Aristarchus of Samos who lived from around 310-230 BCE!

Putting an end point to the Copernican revolution poses similar challenges. Some people opt to suggest that what Copernicus started, either Galileo or Newton finished (which in and of itself means the "revolution" lasted around 100-150 years), but are we defining the shift in terms of new theories, or the consensus of the scientific community? The latter is much harder to pinpoint, and in my opinion as an aspiring historian of science, also much more important. Again, science doesn't happen in a vacuum. Copernicus, Galileo, and Newton may be more famous than their peers, but that doesn't mean the rest of the Renaissance scientific community didn't matter.

Ultimately it's a matter of simple models like Kuhn's (or other definitions of scientific revolutions) being insufficient to explain the complexity of history. Both because science is a complex endeavor, and because it isn't independent from the rest of history. Sure, it's genuinely amazing to consider that Copernicus' De revolutionibus orbium coelestium and the anatomist Andreas Vesalius' similarly influential De humani corporis fabrica were published the same year, and it says something about the intellectual climate of the time. But does it say something about science only, or is it also worth remembering that the introduction of typographic printing a century prior drastically changed how scientists communicated and whose ideas stuck and were remembered? On a similar note, we credit Darwin with suggesting the theory of evolution (and I could write a similarly long response just on the many, many influences in geology and biology both that went into his formulation of said theory), but what does it say that Alfred Russel Wallace independently came up with the theory of natural selection around the same time? Is it sheer coincidence, or does it have more to do with conversations that were already happening in the scientific community both men belonged to that predated the publication of the Origin?

I think that the concept of scientific revolutions is an important part of the history of the history of science, and has its place when talking about how we conceive of certain periods of history. But I'm a skeptic of it being a particularly accurate model, largely on the grounds of objecting to the "great men" model of history and the idea that shifts in thinking can be boiled down to a few important names and dates.

There's a famous Isaac Newton quote (which, fittingly, did not originate with Newton himself, but can be traced back even further to several medieval thinkers) in which he states "If I have seen further it is by standing on the shoulders of Giants." I would argue that science, as an endeavor, is far more like standing on the shoulder of several hundred thousand other people in a trenchcoat. This social element of research is exactly why it's so hard to pull apart any one particular revolution, even when fairly revolutionary theories change the direction of the research that's happening. Ideas belong to a long evolutionary chain, and even if it occasionally goes through periods of punctuated equilibrium, dividing that history into periods of revolution and stagnancy ignores the rich scientific tradition of the "in-between" periods, and the contributions of scientists who never became famous for their work.

#SORRY FOR WRITING A NOVEL #i hope this makes sense and that i am not too deep in the history of science theory to give a good explanation #a much shorter tl;dr answer would be that my stance towards scientific revolutions is more skepticism than total rejection #but hyperbole gets the job done a lot faster haha #getting to the point that i really should have a #history of science tag

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auspicious-voice · 2 years

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New cover to kick off 2023! Please check it out

Copernican Revolution by Teary Planet (Nanao) UST: K3RA Edits & Mixing: HIRA Voicebanks: Fuwa Maria AUSPICE+

YOUTUBE: LINK

BILIBILI: LINK

#utau #fuwa maria #copernican revolution (teary planet)#Youtube #Official Cover

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blissfulip · 6 months

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—Legion

On AO3

Priest!Viktor x F!demon!reader

Rating: Explicit

Tags: Priest Kink, Blasphemy, Self-Harm, Implied/Referenced Self-Harm, Self-Flagellation, Demon Sex, Demon Summoning, Demon/Human Relationships, demon reader, AU - Canon Divergence, Post medieval era, Dubious Science, Church Sex, Roman Catholicism, Catholic Guilt, Improper Use of Catholic Rituals, Shameless Smut, Masturbation

Cw: blood, self flagellation, masturbation

Words: 1.7k

[A/N: extremely blasphemous, but again, you saw the tags. Please read at your own risk! (also, let me know if you want to be tagged or removed in future fic updates!)]

Tags: @ihopeinevergetsoberr @chemical-killjoy @jinxed-jk @bobobomao @queen-of-elves @thedustybunny @syren201 @thayfass @thehistoriangirl @hypocritic-trash-baby

Playlist made by my baby Soln <3 @ihopeinevergetsoberr

Extra ecclesiam nulla salus.

There is a certain comfort in fear. When you see what awaits you at the gaping, harrowing mouth of hell, knowledge of the place you must avoid, ultimately, is power. There was a time when Viktor pitied those who did not know—those who lived despondent lives, unaware and unafraid of damnation. Recently, he had found himself wishing he knew less.

A ravening beast with a thousand bloody teeth, inside its mouth a cauldron, and in it the souls of the accursed with sin, boiling over scorching flames as legions of fiendish demons dragged in multitudes more. This image plagued Viktor’s mind without rest, be it vividly in his dreams, in the colossal fresco at the entrance of his local cathedral, or in the comical props onstage at the theater plays.

The parish clergy that had taken him in as a kid had made the mistake of noticing his outstanding intelligence and awarding him time to dedicate to studying philosophy, a privilege that many of the choir monks and lay brothers did not receive. In university, philosophy had turned into physics, and soon that turned into astronomy, which he had to keep a secret on account of the recent prohibitions put in place by Paul V’s Inquisition over the study of Copernican theories.

After he was ordained and returned to his home cathedral, this once silent yet innocent interest had turned into complete secrecy, and the fear of God that had once given him solace now tormented him. At times he considered giving up on his work; the mechanical objections of Copernican theory should not be of this much significance to him after all; there had to be something of value in what Thomas Aquinas had to say, and perhaps Agustine of Hippo had some good points. Nevertheless, it was the night sky that called to him, and even this far from it, he could not escape.

But outside the church there is no salvation , and Viktor knew that even if he was never to be condemned as a heretic in life, what awaited him in death was a flaming tomb at Epicure's side. Quod extra ecclesiam nulla salus.

---------------------------------------------------

His parish was a pious one, but Viktor would refuse to receive lithe from the members of his church. The first time he tried this, the bishop was immediately alerted, and he was secluded to live in the small room inside the chapel as a ‘punishment’ for his impertinence. Viktor did not mind; the lands he had been previously allotted were too much to care for on his own, with cleaning being especially hard once his leg would start tiring out, and the presence of the personnel of lay brothers that would follow him around made his studies impossible; thus, the contained space of the church was comfortable to live in on his own.

It had been a particularly cold morning. The week before, he had received word of the imminent visit of his diocesan bishop, and the impending possibility of his stay at any moment in the near future had tied his eyebrows into a permanent knot and his shoulders into a tense bundle of nerves since that morning.

To his dismay, the state of his works had made no decent progress, his journal being nothing more than a few numbers and three words on a painfully empty piece of parchment. He understood Latin; he had studied it at length in university, but when he took a break to read the Bible, the words on it floated around aimlessly, in a messy concoction of nothing.

“Per fidem enim ambulamus et non per speciem,” he repeated to himself in a whisper, and then closed the pages lethargically.

He read the cover of a white volume that had been lying on his desk for over a month now. He was sure he would have possibly agreed with what Foscarini had to say, so the feeling of dread he felt every time he laid eyes upon the title was mystifying to him. Though it made sense after some reflection, he was afraid.

When he read Copernicus, it felt distant, a world he was only a visitor in, but the Foscarini was a carmelite father, one of his own that was now nothing short of a persona non-grata in the eyes of the Roman Catholic Church. Viktor was afraid that what he had to say might make sense and that he might be so correct in his observations that this knowledge would drag him into the same status.

In retrospect, he should not have read it.

In fact, opening the cover was a big mistake on its own. Not even 3 pages in, the door of his room unceremoniously barged open, revealing the full figure of Father Isodore. Viktor and him never really got along; his time in the monastery as a kid was full of rule-breaking and inappropriate questions, and to Father Isidore’s dismay, insatiable curiosity remained Viktor’s fatal flaw well into his adulthood.

Not a single word was uttered as he carried his sunny disposition and rubicund complexion over to Viktor’s desk. There was no use in trying to hide what he was holding; Viktor carried the same guilty look on his face every time he did something he was not supposed to. Once a cute kid trying to hide some innocent misdeeds, his expression had grown into one of unadulterated shame and indignity in the wake of sin, and the bishop knew this all too well. The book was snatched off his hands aggressively.

“‘Epistle concerning the mobility of the earth’,” he read, “would be an interesting read if only as a piece of fiction, and perhaps in a different climate.”

“Your excellence, I eh—”

“Save it. Don’t worsen your sin by bearing false witness.”

Viktor looked down and sighed in resignation, a disappointed sadness creeping up in his throat.

“You are very much aware those texts have been forbidden, but since words seem to slide off you, I hope physical penance can remind you of your depravity,” Father Isidore said coldly as he handed Viktor the whip that usually served as no more than a piece of decoration adorning his wall. “Ten of them, and be intentional. One pater noster after each.”

“Yes, father.”

“It’s a shame; I have come to congratulate you on your work for the community. Repent. ” The emphasis on the last word punctuated his departure.

A cold feeling arose in Viktor’s stomach as he looked down at the whip, something akin to fear but also awfully comparable to excitement.

Three deep breaths are what he allowed himself; it would be better to get it over with as quickly as possible. He removed his vestments unhurriedly, only his bottoms remaining as he sluggishly kneeled by the bed, and the chilled air on his back was, in hindsight, not as bad as he thought at the moment. His hand trembled slightly when his grip on the whip tightened, and his jaw locked into a gritted grin as he sucked air in through his teeth.

The first flick of his arm was swift, like ripping away a bandage to make the pain go away as fast as your wrist could tug at it. It did not help; the feeling of the small metal beads digging into his skin was instantaneous, and it disappeared soon, but the burning that replaced it lingered.

“ Pater noster, qui es in cælis:sanctificetur nomen tuum; adveniat regnum tuum; fiat voluntas tua, sicut in cælo et in terra .”

A swarm of ants biting at the exposed skin on his back was a scorching fire.

“Panem nostrum quotidianum da nobis hodie,et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; et ne nos inducas in tentationem; sed libera nos a malo.”

Then it subsided, and the slight chills on his arms were due to something else. He took his time with the second hit, languidly whipping both hands back this time to maintain the same level of strength. The aching this time was different; the burning of his skin was quenched by the few droplets of blood and sweat trickling down his spine. And there was something else—a burning feeling that was misplaced not on his back or wrists but in his lower stomach.

“Pater noster, qui es in cælis:sanctificetur nomen...” He started once again, both hands holding one another around the handle of the whip, closed in prayer as he shut his eyes tightly for concentration. This proved to be fruitless when an uncomfortable tightness in the fabric around his crotch distracted his attention away from the words he was reciting. He tried to continue with his prayer, but an ill-calculated movement tugged at the tender skin of his back, and the brief sting made the already confining feeling worsen, morphing into an odd mixture of ache and delight.

He figured out what this meant soon enough. The conflicting feeling did not originate from any sort of confusion about what he was experiencing; it came with the quandary of his two options: either keep going to conclude his penalty and follow orders, or go against those orders to avoid tainting this sacred act with his depravity.

He unlaced his trousers before going for the third whip. The aching feeling on his back was almost completely gone, replaced by a numb tingling along the wounded skin and an unbearable heat in his groin. The fourth hit was one-handed. Right hand wrapping tightly along the handle and left hand mirroring the grip around his cock as he pumped himself mechanically. When the metal hit the skin, a jolt of what felt like electricity traveled all the way down to his stomach, the member on his hand twitching in anticipation.

There was no fifth hit or anything beyond that. A final tug with a firm hand and gritted teeth culminated in his climax, hot viscosity percolating through his fingers as he rested his forehead on the edge of the bed. His chest heaved up and down as he whispered a string of prayers. Shame washed over him.

“Castigo corpus meum.” He repeated incessantly until he had enough strength in his legs to stand.

#viktor #arcane viktor #viktor arcane #viktor x reader #arcane #arcane au #viktor au #priest au #legion #Spotify

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