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First published in 1988. Routledge is an imprint of Taylor & Francis, an informa company.
Nietzsche and Heidegger saw in modernity a time endangered by nihilism. Starting out from this interpretation, David Levin links the nihilism raging today in Western society and culture to our concrete historical experience with vision.
First published in 1988. Routledge is an imprint of Taylor & Francis, an informa company.
This illustrated survey covers what Nicholas Wade calls the "observational era of vision," beginning with the Greek philosophers and ending with Wheatstone's description of the stereoscope in the late 1830s.
"A genuine contribution to the literature . . . important especially to specialists in Continental philosophy but also to historians, literary theorists, and others who read recent European philosophy and who thus would want to think through the problem of the hegemony of vision."—David Hoy, University of California, Santa Cruz
This book presents the radical architectural strategies and poetic cultural projects developed by OPEN Architecture, and the opportunities and challenges that arise from redefining built forms. Drawing on a series of conversations and site visits to six recent groundbreaking projects, architecture writer Catherine Shaw describes how Beijing-based OPEN Architecture is reinventing and responding to China’s complex and fast-changing cultural landscape with projects that mark a new era for contemporary Chinese cultural architecture. OPEN Architecture was founded in New York in 2003 by Li Hu and Huang Wenjing, while their Beijing office opened in 2008. From a contemporary art gallery buried beneath a sand dune to a sculptural open-air theatre in a remote mountain valley near the Great Wall, co-founders Li Hu and Huang Wenjing re-evaluate conventional Western assumptions about culture and design as they base each pioneering project on the needs and plea-sures of humanity within the context of diverse terrains and climates. In doing so, they not only consider how cultural architecture looks, but how it works. Projects are presented with commentary and contextual information as well as new analyses and archival material, including outstanding color photography, plans and drawings, and exploratory sketches. This book provides a fresh perspective on contemporary cultural architecture and place making, hig-lighting the architects’ sources of inspiration, their challenges, and their construction methods, showing how each impactful project responds to China’s distinctive context.
The philosophy of perception is a microcosm of the metaphysics of mind. Its central problems—What is perception? What is the nature of perceptual consciousness? How can one fit an account of perceptual experience into a broader account of the nature of the mind and the world?—are at the heart of metaphysics. Rather than try to cover all of the many strands in the philosophy of perception, this book focuses on a particular orthodoxy about the nature of visual perception. The central problem for visual science has been to explain how the brain bridges the gap between what is given to the visual system and what is actually experienced by the perceiver. The orthodox view of perception is that it is a process whereby the brain, or a dedicated subsystem of the brain, builds up representations of relevant figures of the environment on the basis of information encoded by the sensory receptors. Most adherents of the orthodox view also believe that for every conscious perceptual state of the subject, there is a particular set of neurons whose activities are sufficient for the occurrence of that state. Some of the essays in this book defend the orthodoxy; most criticize it; and some propose alternatives to it. Many of the essays are classics. Contributors G.E.M. Anscombe, Dana Ballard, Daniel Dennett, Fred Dretske, Jerry Fodor, H.P. Grice, David Marr, Maurice Merleau-Ponty, Zenon Pylyshyn, Paul Snowdon, and P.F. Strawson
In The Vision Revolution: How the Latest Research Overturns Everything We Thought We Knew About Human Vision, Mark Changizi, prominent neuroscientist and vision expert, addresses four areas of human vision and provides explanations for why we have those particular abilities, complete with a number of full-color illustrations to demonstrate his conclusions and to engage the reader. Written for both the casual reader and the science buff hungry for new information, The Vision Revolution is a resource that dispels commonly believed perceptions about sight and offers answers drawn from the field's most recent research. Changizi focuses on four “why" questions: 1. Why do we see in color? 2. Why do our eyes face forward? 3. Why do we see illusions? 4. Why does reading come so naturally to us? Why Do We See in Color? It was commonly believed that color vision evolved to help our primitive ancestors identify ripe fruit. Changizi says we should look closer to home: ourselves. Human color vision evolved to give us greater insights into the mental states and health of other people. People who can see color changes in skin have an advantage over their color-blind counterparts; they can see when people are blushing with embarrassment, purple-faced with exertion or the reddening of rashes. Changizi's research reveals that the cones in our eyes that allow us to see color are exquisitely designed exactly for seeing color changes in the skin. And it's no coincidence that the primates with color vision are the ones with bare spots on their faces and other body parts; Changizi shows that the development of color vision in higher primates closely parallels the loss of facial hair, culminating in the near hairlessness and highly developed color vision of humans. Why Do Our Eyes Face Forward? Forward-facing eyes set us apart from most mammals, and there is much dispute as to why we have them. While some speculate that we evolved this feature to give us depth perception available through stereo vision, this type of vision only allows us to see short distances, and we already have other mechanisms that help us to estimate distance. Changizi's research shows that with two forward-facing eyes, primates and humans have an x-ray ability. Specifically, we're able to see through the cluttered leaves of the forest environment in which we evolved. This feature helps primates see their targets in a crowded, encroached environment. To see how this works, hold a finger in front of your eyes. You'll find that you're able to look “through" it, at what is beyond your finger. One of the most amazing feats of two forward-facing eyes? Our views aren't blocked by our noses, beaks, etc. Why Do We See Illusions? We evolved to see moving objects, not where they are, but where they are going to be. Without this ability, we couldn't catch a ball because the brain's ability to process visual information isn't fast enough to allow us to put our hands in the right place to intersect for a rapidly approaching baseball. “If our brains simply created a perception of the way the world was at the time light hit the eye, then by the time that perception was elicited—which takes about a tenth of a second for the brain to do—time would have marched on, and the perception would be of the recent past," Changizi explains. Simply put, illusions occur when our brain is tricked into thinking that a stationary two-dimensional picture has an element that is moving. Our brains project the “moving" element into the future and, as a result, we don't see what's on the page, but what our brain thinks will be the case a fraction of a second into the future. Why Does Reading Come So Naturally to Us? We can read faster than we can hear, which is odd, considering that reading is relatively recent,
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Natural theology, in the view of many, is in crisis. In this long-awaited book, Alister McGrath sets out a new vision for natural theology, re-establishing its legitimacy and utility. A timely and innovative resource on natural theology: the exploration of knowledge of God as it is observed through nature Written by internationally regarded theologian and author of numerous bestselling books, Alister McGrath Develops an intellectually rigorous vision of natural theology as a point of convergence between the Christian faith, the arts and literature, and the natural sciences, opening up important possibilities for dialogue and cross-fertilization Treats natural theology as a cultural phenomenon, broader than Christianity itself yet always possessing a distinctively Christian embodiment Explores topics including beauty, goodness, truth, and the theological imagination; how investigating nature gives rise to both theological and scientific theories; the idea of a distinctively Christian approach to nature; and how natural theology can function as a bridge between Christianity and other faiths