Broadsheets of the era carried listings for spirit boards, erotic elixirs and an endless parade of enterprising metaphysicians.
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But if dark energy is temporary — if one day it switches off — cosmologists and metaphysicians can all go back to contemplating a sensible tomorrow.
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This novel begins with an epigraph from "The Moviegoer" ("Businessmen are our only metaphysicians") and it shares some of that novel's buoyant yet searching tone.
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Similarly, feminist metaphysicians have argued that metaphysical distinctions between superior and inferior categories (mind/matter, essential/contingent, self/other) were often used to express male superiority.
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The pluralists were a disparate group of philosophers: pragmatists in the tradition of Peirce, James and Dewey; metaphysicians following classical thinkers such as Aristotle and Aquinas or the process philosophy of Whitehead; and, most prominently, "continental philosophers" working out of recent European movements such as phenomenology (Husserl, Heidegger, Sartre); post-structuralism (Foucault, Derrida); and critical theory (Habermas and the Frankfurt School).
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A. producer-vocalist suppresses one half or the other of her disorienting stealth-comic synthesis: the opening "It's Okay to Cry," which leans hard on the soprano whose dulcet artifice is believed by some metaphysicians to represent her TRUE SELF, and the six-minute "Pretending," all strident squalls and swells that roll slowly to a stop like hardening lava or a Harley slurping its last ounce of fuel.
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This is a list of metaphysicians, philosophers who specialize in metaphysics. See also Lists of philosophers.
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He called Thomson's criticism appropriate to "theologians and metaphysicians", and was only stopped by Huxley from using "irreverent language".
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Some theologians and metaphysicians of various religious traditions affirm that a god is both within and beyond the universe (panentheism); in it, but not of it; simultaneously pervading it and surpassing it.
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Some theologians and metaphysicians of various religious traditions affirm that a god is both within and beyond the universe (panentheism); in it, but not of it; simultaneously pervading it and surpassing it.
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Society of Metaphysicians. p. 89. Massimo Polidoro and Luigi Garlaschelli have produced wax-moulds directly from one's hand which were exactly the same copies as Geley obtained from Kluski, which are kept at the Institute Metapsychique International.
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It is now used to refer to all historical or contemporary Sufi metaphysicians and Sufis influenced by Ibn Arabi's doctrine of Wahdat al- Wujud. It is not to be confused with Al Akbariyya, a secret Sufi society founded by Swedish Sufi 'Abdu l-Hadi Aguéli.
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Paul Nicolai Hartmann (; 20 February 1882 – 9 October 1950) was a Baltic German philosopher. He is regarded as a key representative of critical realismHerbert Schnädelbach, Philosophy in Germany 1831-1933, Cambridge UP, 1984, p. 209. and as one of the most important twentieth century metaphysicians.
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Mally's metaphysical work influences some contemporary metaphysicians and logicians working in abstract object theory, especially Edward Zalta. The analytic philosopher David Kellogg Lewis argued forcefully that the name of the fictional Australian poet Ern Malley, created by James McAuley and Harold Stewart, was an allusion to Mally.
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His criticisms of Lagrange were for the most part unfounded but the coefficients in Wroński's new series proved important after his death, forming a determinant now known as the Wronskian (the name which Thomas Muir had given them in 1882). The level of Wroński's scientific and scholarly accomplishments and the amplitude of his objectives placed Wroński in the first rank of European metaphysicians in the early 19th century. But the abstract formalism and obscurity of his thought, the difficulty of his language, his boundless self-assurance and his uncompromising judgments of others alienated him from most of the scientific community. He was perhaps the most original of the Polish metaphysicians, but others were more representative of the Polish outlook.
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Infinite processes remained theoretically troublesome in mathematics until the late 19th century. The epsilon-delta version of Weierstrass and Cauchy developed a rigorous formulation of the logic and calculus involved. These works resolved the mathematics involving infinite processes.B Russell (1956) Mathematics and the metaphysicians in "The World of Mathematics" (ed.
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The final video, "A Mass for Metaphysicians"Junius: Exklusive Video-Premier 'A Mass For Metaphysicians' was released on February 28, 2017 by Metal Hammer Magazine. Martinez wrote all of the songs on his own before working them out in the studio with Filloon on drums; this album also features guests like Drew Speziale of Circle Takes the Square, who provides alternately soft and screamy backing vocals on several tracks. Eternal Rituals is based around Initiation, the semi-autobiography of Hungarian mystic, yoga practitioner and reincarnation expert Elisabeth Haich. Martinez used the book as a rough blueprint to tell the story of a soul's "path to transcendence," beginning with an initiation and ending with the total obliteration of self—a lift-off into ego-death.
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There have been many Akbarian Sufis, metaphysicians and philosophers. Ibn Arabi never founded a Tarikah,Michel Chodkiewicz, The Diffusion of Ibn 'Arabi's Doctrine but he created the philosophy of Wahdat al-Wujud. The Sufis listed below were members of different orders, but following the concept of Wahdat al-Wujud. # Sadr al-Din al-Qunawi (d. 1274) - student and stepson of Ibn ‘Arabī.
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Nicolas Bonet was born in the Touraine region of France, where he entered the Franciscan convent at Tours. Nothing is known about his early life. He was incepted as Master of Theology at Paris in the year 1333-4W.O. Duba, "Three Franciscan Metaphysicians after Scotus," in: F. Amerini & G. Galluzzo (eds.), The Latin Medieval Commentaries on Aristotle's Metaphysics, Leiden, Brill 2014, 413-493.
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He is regarded as an important representative of critical realism and as one of the major metaphysicians of the twentieth century. Among Hartmann's many students were Boris Pasternak, Hans-Georg Gadamer, Emil Cioran, Jakob Klein, Delfim Santos and Max Wehrli. He is the modern discoverer of emergence — originally called by him categorial novum. His encyclopedic work is basically forgotten today, although famous during his lifetime.
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Book III focuses on words. Locke connects words to the ideas they signify, claiming that man is unique in being able to frame sounds into distinct words and to signify ideas by those words, and then that these words are built into language. Chapter ten in this book focuses on "Abuse of Words." Here, Locke criticizes metaphysicians for making up new words that have no clear meaning.
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The two opposing world outlooks, as defined by Mao, are the metaphysical and dialectical concepts. For a long time the metaphysical view was held by both Chinese and Europeans. Eventually in Europe, the proletariat developed the dialectical materialistic outlook, and the bourgeoisie opposed the view. Mao refers to the metaphysicians as “vulgar evolutionists.” They believe in a static and unchanging world where things repeat themselves rather than changing with history.
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Metaphysicians investigate questions about the ways the world could have been. David Lewis, in On the Plurality of Worlds, endorsed a view called Concrete Modal realism, according to which facts about how things could have been are made true by other concrete worlds in which things are different. Other philosophers, including Gottfried Leibniz, have dealt with the idea of possible worlds as well. A necessary fact is true across all possible worlds.
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A God who counsels love of enemy, as well as of friend, is a God of a people who feel themselves as perishing and without hope.The Antichrist, §16 Weak, decadent, and sick people, whose will to power has declined, will give themselves a God who is purely good, according to Nietzsche. They will then attribute evil and deviltry to their masters' God. Metaphysicians have eliminated the attributes of virile (männliche) virtues, such as strength, bravery, and pride, from the concept of God.
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He acknowledged Jesus Christ as a redeemer, but not as the only one, for he believed that other religious founders were equally endowed with similar qualities. His beliefs attempted to steer a middle course between idealistic metaphysics and materialism. He differed with metaphysicians because they "reified" words and treated them as if they were realities, and he objected to materialism because it ignored or overlooked the importance of form. Carus emphasized form by conceiving of the divinity as a cosmic order.
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New York: Oxford University Press At the close of the 18th century, a controversy centering on the Ethics scandalized the German philosophy scene. The first known translation of the Ethics into English was completed in 1856 by the novelist George Eliot, though not published until much later. The book next appeared in English in 1883, by the hand of the novelist Hale White. Spinoza rose clearly into view for anglophone metaphysicians in the late nineteenth century, during the British craze for Hegel.
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Louis Lavelle (; July 15, 1883 – September 1, 1951) was a French philosopher, considered one of the greatest French metaphysicians of the twentieth century. His magnum opus, La Dialectique de l'éternel présent (1922), is a systematic metaphysical work. Lavelle's other principal works include De l'Être (1928), De l'Acte (1937), Du Temps et de l'Eternité (1945), and De l'Âme Humaine (1951). In his works, Lavelle dealt with themes such as axiology, aesthetics, the problem of evil, morality, and freedom of the spirit.
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Absolutism - the ultimate, all embracing, unconditioned reality, postulated by certain idealist metaphysicians, and understood to have something like the explanatory power of God. Seemingly organic and conscious, though impersonal, it was also conceived as a diversity-in-unity. It generates, contains, and transmutes into a higher synthesis the fragmentariness, diversity and contradictions of finite existence. This definition which is taken from the glossary of a book of philosophy is written verbatim in Igor Tulipanov's Mozart and Mona Lisa panel from his Magnificent 47 Series.
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Where metaphysics tries to explain what is the universe and what it is like, feminist metaphysics questions how metaphysical answers have supported sexism. Feminist metaphysics overlaps with fields such as the philosophy of mind and philosophy of self. Feminist metaphysicians such as Sally Haslanger, Ásta, and Judith Butler have sought to explain the nature of gender in the interest of advancing feminist goals. Philosophers such as Robin Dembroff and Talia Mae Bettcher have sought to explain the genders of transgender and non-binary people.
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The Chart of Biography covers a vast timespan, from 1200 BC to 1800 AD, and includes two thousand names. Priestley organized his list into six categories: Statesman and Warriors; Divines and Metaphysicians; Mathematicians and Physicians (natural philosophers were placed here); Poets and Artists; Orators and Critics (prose fiction authors were placed here); and Historians and Antiquarians (lawyers were placed here). Priestley's "principle of selection" was fame, not merit; therefore, as he mentions, the chart is a reflection of current opinion. He also wanted to ensure that his readers would recognize the entires on the chart.
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Sinological controversies have arisen over the political importance of wu in ancient China. Some scholars (like and ) believe Chinese wu used "techniques of ecstasy" like shamans elsewhere; others (like ) believe wu were "ritual bureaucrats" or "moral metaphysicians" who did not engage in shamanistic practices. Chen Mengjia wrote a seminal article (1936) that proposed Shang kings were wu- shamans. > In the oracle bone inscriptions are often encountered inscriptions stating > that the king divined or that the king inquired in connections with wind- or > rain-storms, rituals, conquests, or hunts.
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61, No. 1, Conceptions of the Self: East & West (JANUARY, 1978), pages 109-124 According to Jayatilleke, the thinkers of Upanishadic texts can be grouped into two categories. One group, which includes early Upanishads along with some middle and late Upanishads, were composed by metaphysicians who used rational arguments and empirical experience to formulate their speculations and philosophical premises. The second group includes many middle and later Upanishads, where their authors professed theories based on yoga and personal experiences. Yoga philosophy and practice, adds Jayatilleke, is "not entirely absent in the Early Upanishads".
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In the first half of the nineteenth century there appeared in Poland a host of metaphysicians unanimous as to these basic precepts, if strikingly at variance as to details. Their only center was Paris, which hosted Józef Maria Hoene-Wroński (1778–1853). Otherwise they lived in isolation: Bronisław Trentowski (1808–69) in Germany; Józef Gołuchowski (1797–1858) in Congress Poland; August Cieszkowski (1814–94) and Karol Libelt (1807–75) in Wielkopolska (western Poland); Józef Kremer (1806–75) in Kraków. Most of them became active only after the November 1830 Uprising.
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The Chart of Biography covers a vast timespan, from 1200 BC to 1800 AD, and includes two thousand names. Priestley organized his list into six categories: Statesman and Warriors; Divines and Metaphysicians; Mathematicians and Physicians (natural philosophers were placed here); Poets and Artists; Orators and Critics (prose fiction authors were placed here); and Historians and Antiquarians (lawyers were placed here). Priestley's "principle of selection" was fame, not merit; therefore, as he mentions, the chart is a reflection of current opinion. He also wanted to ensure that his readers would recognize the entires on the chart.
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The book extolls the natural sciences and the role played by experience in developing the natural sciences. It denounces mathematics, more specifically it criticizes the kind of mathematics which yields no new knowledge and is "useless". It is critical of "useless experiments" and mathematical assumptions that are contrary to the laws of nature; and the approach of treating mathematics as a game that has nothing to do with nature. Mathematicians like to criticize other thinkers for being metaphysicians, writes Diderot, but increasingly chemists, physicists, and naturalists are directing the same criticism at them.
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Logical positivism, formulated in the 1920s, held that only statements about matters of fact or logical relations between concepts are meaningful. All other statements lack sense and are labelled "metaphysics" (see the verifiability theory of meaning also known as verificationism). According to A. J. Ayer, metaphysicians make statements which claim to have "knowledge of a reality which [transcends] the phenomenal world". Ayer, a member of the Vienna Circle and a noted English logical-positivist, argued that making any statements about the world beyond one's immediate sense-perception is impossible.
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204 – 270 AD) was a major philosopher of the ancient world who is widely considered the founder of Neo-Platonism (along with his teacher Ammonius Saccas). His metaphysical writings have inspired centuries of Pagan, Christian, Jewish, Islamic and Gnostic metaphysicians and mystics. About 150 years later, Saint Augustine (354-430 AD) was heavily influenced by the teaching of Plotinus. As one of the most important figures in the development of Western Christianity, St. Augustine strongly endorsed asceticism, which meant self-denial of worldly pleasure and total sexual abstinence.
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One of the names given to a concept very much like the Christian Logos by the classical Muslim metaphysicians is ʿaql, which is the "Arabic equivalent to the Greek (intellect)." In the writings of the Islamic Neoplatonist philosophers, such as al-Farabi () and Avicenna (d. 1037), the idea of the ʿaql was presented in a manner that both resembled "the late Greek doctrine" and, likewise, "corresponded in many respects to the Logos Christology." The concept of logos in Sufism is used to relate the "Uncreated" (God) to the "Created" (humanity).
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The Adelphi Theatre (1934–1940 and 1944–1958), originally named the Craig Theatre, opened on December 24, 1928. The Adelphi was located at 152 West 54th Street in Manhattan, with 1,434 seats.Internet Broadway Database: Adelphi Theatre (Retrieved on November 30, 2007) The theater was taken over by the Federal Theater Project in 1934 and renamed the Adelphi. The theater was renamed the Radiant Center by The Royal Fraternity of Master Metaphysicians in 1940. It was then the Yiddish Arts Theater (1943), and renamed the Adelphi Theater on April 20, 1944, when it was acquired by the Shuberts.
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Much of our biographical information about him comes from Porphyry's preface to his edition of Plotinus' Enneads. While he was himself influenced by the teachings of classical Greek, Persian and Indian philosophy and Egyptian theology,Porphyry, On the Life of Plotinus and the Order of His Books, Ch. 3 (Armstrong's Loeb translation). his metaphysical writings later inspired numerous Christian, Jewish, Islamic and Gnostic metaphysicians and mystics over the centuries. Plotinus taught that there is a supreme, totally transcendent "One", containing no division, multiplicity, nor distinction; likewise, it is beyond all categories of being and non-being.
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In the winter of 1850, Bowen lectured again before the Lowell Institute on political economy, and in 1852 on the origin and development of the English and American constitutions. In 1853, on the election of James Walker to the presidency of Harvard, Bowen was appointed his successor as Alford professor of natural religion, moral philosophy and civil polity. This time the appointment was approved almost unanimously by the overseers, and he occupied the chair until 1889. After 1858, he lectured before the Lowell Institute on the English metaphysicians and philosophers from Francis Bacon to Sir William Hamilton.
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Of Welsh descent, Owen was born at Stadhampton in Oxfordshire, and was educated at Queen's College, Oxford (B.A. 1632, M.A. 1635); at the time the college was noted, according to Thomas Fuller, for its metaphysicians. A Puritan by upbringing, in 1637 Owen was driven from Oxford by Laud's new statutes, and became chaplain and tutor in the family of Sir Robert Dormer and then in that of Lord Lovelace. At the outbreak of the English Civil War he sided with the parliament, and thus lost both his place and the prospects of succeeding to his Welsh Royalist uncle's fortune.
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However: Schiller finally reveals what this "End" is which "all things tend": > If our speculations have not entirely missed their mark, the world-process > will come to an end when all the spirits whom it is designed to harmonise > [by its Divine Creator] have been united in a perfect society.Schiller, > F.C.S. (1891) p. 436 Now, while by today's philosophic standards Schiller's speculations would be considered wildly metaphysical and disconnected from the sciences, compared with the metaphysicians of his day (Hegel, McTaggart, etc.), Schiller saw himself as radically scientific. Schiller gave his philosophy a number of labels during his career.
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Extract of page 170 Religious or mythological cosmology is a body of beliefs based on mythological, religious, and esoteric literature and traditions of creation myths and eschatology. Physical cosmology is studied by scientists, such as astronomers and physicists, as well as philosophers, such as metaphysicians, philosophers of physics, and philosophers of space and time. Because of this shared scope with philosophy, theories in physical cosmology may include both scientific and non-scientific propositions, and may depend upon assumptions that cannot be tested. Cosmology differs from astronomy in that the former is concerned with the Universe as a whole while the latter deals with individual celestial objects.
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Historians of the 19th century invented the term Neoplatonism and applied it to Plotinus and his philosophy, which was influential during Late Antiquity and the Middle Ages. Much of the biographical information about Plotinus comes from Porphyry's preface to his edition of Plotinus' Enneads. His metaphysical writings have inspired centuries of Pagan, Jewish, Christian, Gnostic, and Islamic metaphysicians and mystics, including developing precepts that influence mainstream theological concepts within religions, such as his work on duality of the One in two metaphysical states. This concept is similar to the Christian notion of Jesus being both God and man, a foundational idea in Christian theology.
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With considerable skill and persuasive sweetness she drew an argument from the honour done by Queen Caroline to the busts of Clarke, Locke, and Newton, and the patronage which Her Majesty had extended even to the rural bard, Nicholas Duck. Although much has been said and written about Locke by the ablest metaphysicians of his age, and of each succeeding generation, it may be questioned whether his own meaning in his own words has ever been more truly construed than by Trotter. What she wrote concerning his opinions during his life was approved by Locke himself; what she wrote of them after his decease was acknowledged to be correct by his most intimate associates, to whom he had frequently and familiarly expounded them. In 1726, Rev.
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His reputation as a philosopher was established by his first book, Philosophy of the Unconscious (1869; 10th ed. 1890). This success was largely due to the originality of its title, the diversity of its contents (von Hartmann professing to obtain his speculative results by the methods of inductive science, and making plentiful use of concrete illustrations), its fashionable pessimism and the vigour and lucidity of its style. The conception of the Unconscious, by which von Hartmann describes his ultimate metaphysical principle is, fundamentally, not as paradoxical as it sounds, being merely a new and mysterious designation for the Absolute of German metaphysicians. The Unconscious is both Will and Reason (the latter concept also interpreted as Idea) and the absolute all-embracing ground of all existence.
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Shah Waliullah Dehlawi tried to reconcile the two (apparently) contradictory doctrines of waḥdat al-wujūd (unity of being) of Ibn Arabi and waḥdat ash-shuhūd (unity in conscience) of Shaykh Ahmad Sirhindi. Shah Waliullah neatly resolved the conflict, calling these differences 'verbal controversies' which have come about because of ambiguous language. If we leave, he says, all the metaphors and similes used for the expression of ideas aside, the apparently opposite views of the two metaphysicians will agree. The positive result of Shah Wali Allah's reconciliatory efforts was twofold: it brought about harmony between the two opposing groups of meta-physicians, and it also legitimized the doctrine of waḥdat al-wujūd among the mutakallimun (theologians), who previously had not been ready to accept it.
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After Vanderbilt's death in 1920, the mansion went through several phases and visitors, including a brief stay during Prohibition by gangster Dutch Schultz. Around that time, cow stalls, pig pens and corn cribs on the farm portion of Idle Hour were converted into a short-lived bohemian artists' colony, known as the Royal Fraternity of Master Metaphysicians, that included figures such as George Elmer Browne and Roman (Bon) Bonet-Sintas as well as sculptress Catherine Lawson, costume designer Olga Meervold, and pianist Claude Govier, and Francis Gow-Smith and his wife Carol. In 1963, Adelphi College purchased the estate and, in 1968, spun the campus off as Dowling College (named after city planner and philanthropist Robert W. Dowling). In March 1974, the home sustained its second fire and required a $3 million renovation.
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The concept of the logos also exists in Islam, where it was definitively articulated primarily in the writings of the classical Sunni mystics and Islamic philosophers, as well as by certain Shi'a thinkers, during the Islamic Golden Age.Gardet, L., "Kalām", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Boer, Tj. de and Rahman, F., "ʿAḳl", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. In Sunni Islam, the concept of the logos has been given many different names by the denomination's metaphysicians, mystics, and philosophers, including ʿaql ("Intellect"), al-insān al-kāmil ("Universal Man"), kalimat Allāh ("Word of God"), haqīqa muḥammadiyya ("The Muhammadan Reality"), and nūr muḥammadī ("The Muhammadan Light").
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It was characterized by a theistic belief in a personal God, in the immortality of souls, and in the superiority of spiritual over corporeal forces. The Polish metaphysic saw the mission of philosophy not only in the search for truth, but in the reformation of life and in the salvation of mankind. It was permeated with a faith in the metaphysical import of the nation and convinced that man could fulfill his vocation only within the communion of spirits that was the nation, that nations determined the evolution of mankind, and more particularly that the Polish nation had been assigned the role of Messiah to the nations. These three traits—the founding of a metaphysic on the concept of the soul and on the concept of the nation, and the assignment to the latter of reformative- soteriological tasks—distinguished the Polish metaphysicians.
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4, p305–328 contributed to Persia emerging as what culminated into the "Islamic Golden Age". During this period, hundreds of scholars and scientists vastly contributed to technology, science and medicine, later influencing the rise of European science during the Renaissance.Kühnel E., in Zeitschrift der deutschen morgenländischen Gesell, Vol. CVI (1956) The most important scholars of almost all of the Islamic sects and schools of thought were Persian or live in Iran including most notable and reliable Hadith collectors of Shia and Sunni like Shaikh Saduq, Shaikh Kulainy, Imam Bukhari, Imam Muslim and Hakim al-Nishaburi, the greatest theologians of Shia and Sunni like Shaykh Tusi, Imam Ghazali, Imam Fakhr al- Razi and Al-Zamakhshari, the greatest physicians, astronomers, logicians, mathematicians, metaphysicians, philosophers and scientists like Al-Farabi, Avicenna, and Nasīr al-Dīn al-Tūsī, the greatest Shaykh of Sufism like Rumi, Abdul-Qadir Gilani.
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Peirce adds, that method and economy are best in research but no outright sin inheres in trying any theory in the sense that the investigation via its trial adoption can proceed unimpeded and undiscouraged, and that "the one unpardonable offence" is a philosophical barricade against truth's advance, an offense to which "metaphysicians in all ages have shown themselves the most addicted". Peirce in many writings holds that logic precedes metaphysics (ontological, religious, and physical). Peirce goes on to list four common barriers to inquiry: (1) Assertion of absolute certainty; (2) maintaining that something is absolutely unknowable; (3) maintaining that something is absolutely inexplicable because absolutely basic or ultimate; (4) holding that perfect exactitude is possible, especially such as to quite preclude unusual and anomalous phenomena. To refuse absolute theoretical certainty is the heart of fallibilism, which Peirce unfolds into refusals to set up any of the listed barriers.
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The philosopher David Hume used the phrase frequently in his discussion of the limits of empiricism to explain our ideas of causation and inference. In An Enquiry concerning Human Understanding and A Treatise of Human Nature Hume proposed that the origin of our knowledge of necessary connections arises out of observation of the constant conjunction of certain impressions across many instances. A more modern conception would argue that scientific law is distinguishable from a principle that arises merely accidentally because of the constant conjunction of one thing and another, but there is considerable controversy over what this distinguishing feature might be. Although British empiricism and associationist philosophers elaborated on Hume's fundamental idea in many diverse ways, and metaphysicians like Immanuel Kant tried to dissipate the position, the force of his arguments has remained remarkably robust, and they have found unexpected support in three scientific discoveries of the 20th century: Ivan Pavlov's laws of conditioning; Hebbian neural networks; and spike-timing-dependent plasticity (STDP).
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They sent forth metaphysicians such as Amaury de Béne and David de Dinan; the Pasagians followed Mosaic Law; the Orleans heresy was a Jewish heresy; the Albigens taught Jewish doctrine as superior to Christian; the Dominicans preached against both the Hussites and their Jewish supporters, and thus the imperial army sent to advance on Jan Ziska massacred Jews along the way. In Spain, where Castilian custom (fueros) had granted equal rights to Muslims, Christians, and Jews, Gregory XI instituted the Spanish Inquisition to spy on Jews and Moors wherever "by words or writings they urged the Catholics to embrace their faith". Usury became a proximate cause of much anti-Jewish sentiment during the Middle Ages. In Italy and later Poland and Germany, John of Capistrano stirred up the poor against the usury of the Jews; Bernardinus of Feltre, aided by the practical notion of establishing mont-de- piétés, called for the expulsion of Jews all over Italy and Tyrol and caused the massacre of the Jews at Trent.
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Rorty furthers his distinction between public and private by classifying books into those "which help us become autonomous" and those "which help us become less cruel", and roughly dividing the latter group into "books which help us see the effects of social practices and institutions on others" and "those which help us see the effects of our private idiosyncrasies on others." He dismisses the moral-aesthetic contrast, instead proposing the separation of books which offer relaxation from books which supply novel stimuli to action. Metaphysicians, having little doubt about their final vocabularies, confuse private projects with the pleasure of relaxation, and hence dismiss, as not serious or merely aesthetic, not only those writers with no relevance to liberal hope, like Nietzsche and Derrida, but also those warning against the potential for cruelty inherent in the quest for autonomy, among which Rorty places Nabokov and Orwell, since "both of them dramatize the tension between private irony and liberal hope." Nabokov's dismissal of "topical trash" and Orwell's rejection of "art for art’s sake" are criticized as attempts to excommunicate writings different from their own while perpetuating the moral- aesthetic contrast.
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