20 20 453 https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/0c330b6f88bc8bf16b07324ea29bf556.pdf 4bcf800e5161af2a29c32ae26e15601a PDF Text Text • SJC St.John's College LECTURE/CONCERT SCHEDULE 2015-2016 FIRST SEMESTER Date Speaker Title August 28, 2015 Ms. Pamela Kraus Dean St. John's College Annapolis Life Before Us September 4 Mr. Andre Barbera Tutor St. John's College Annapolis Anxious Faith in Don Quixote September 11 Dr. James Bailey American College of Physicians Memphis, TN Dante and the Hero's Quest for Healing September 18 Mr. David Townsend Tutor St. John's College Annapolis The United States Constitution: Breathing Spirit into Human Clay September 25 (Homecoming Weekend) New York Polyphony (Male Vocal Quartet) Kaleidoscope October 2 Dr. Andrew Davis Belmont University Nashville, TN Prefacing the Absolute in Hegel's Phenomenology October 9 Long Weekend No Lecture October 16 Mr. Daniel Harrell Tutor St. John's College Annapolis What is a question? October 23 All-College Seminar 60 College Avenue I Annapolis, Maryland 21401 I 410-263-2371 I www.sjc.edu �October 30 The Parker String Quartet Beethoven Quartet No. 11 in F Minor, Op.95 "Serioso", Augusta Read Thomas "Helix Spirals" and Schumann Quartet in A minor, Op. 41 No. 1 November 6 (Parents' Weekend) Mr. Peter Kalkavage Tutor St. John's College Annapolis Music and the Idea of a World: On Plato and Schopenhauer November 13 Dr. John Sisko The College of New Jersey Ewing Township, NJ On Aristotle's De Anima November 20 Mr. Greg Recco Tutor St. John's College Annapolis Persona of the Spectator November 27 Thanksgiving Holiday No Lecture December 4 Mr. James Beall Tutor St. John's College Annapolis Leibniz's Monadology and the Philosophical Foundations of Non-locality in Quantum Mechanics December 11 King William Players Performance December 18 January 10 Winter Vacation No Lectures �LECTURE/CONCERT SCHEDULE 2015-2016 SECOND SEMESTER January 15 Mr. Caleb Thompson Tutor St. John's College Santa Fe January 22 CANCELLED DUE TO WEATHER January 29 Ms. Judy Seeger Tutor St. John's College Annapolis Speech and Silence in Maimonides' Guide ofthe Perplexed February 5 Long Weekend No Lecture February 12 John Brancy, Baritone and Peter Dugan, Piano "Songs ofthe Great War" February 19 Ms. Mera Flaumenhaft Tutor St. John's College Annapolis Romeo and Juliet for Grownups February 26March 13 Spring Break No Lectures March 18 Mr. George Russell Tutor St. John's College Annapolis Was the Civil War Unjust and Lincoln's Death Deserved? March 25 (Steiner Lecture) Dr. Vicki Mahaffey University of Illinois Urbana, IL Feeling Ulysses Thucydides, Corcyra and the Meaning of Words �April 1 Mr. Mark Sinnett Tutor St. John's College Annapolis Hamilton's Folly (and the Rise of Absolute Physical Science) April 8 Mr. Jay Smith Tutor St. John's College Santa Fe An Exploration of the Precautionary Principle April 15 Ms. Sarah Benson Tutor St. John's College Annapolis Leonardo da Vinci: Johnnie: Or, The Artist & The Ermine April 22 John Sifton Human Rights Watch The Violence All Around: War, Terrorism, and Theater from the Iliad to ISIS April29 King William Players Performance May6 Reality Weekend No Lecture May 13 Commencement Weekend No Lecture � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Page numeration Number of pages in the original item. 4 pages Original Format The type of object, such as painting, sculpture, paper, photo, and additional data paper Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Office of the Dean Title A name given to the resource Lecture/Concert Schedule 2015-2016 Date A point or period of time associated with an event in the lifecycle of the resource 2015-2016 Description An account of the resource Schedule of lectures and concerts for the 2015-2016 Academic Year. Identifier An unambiguous reference to the resource within a given context Lecture Schedule 2015-2016 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Publisher An entity responsible for making the resource available St. John's College Language A language of the resource English Type The nature or genre of the resource text Rights Information about rights held in and over the resource St. John's College owns the rights to this publication. Format The file format, physical medium, or dimensions of the resource pdf Relation A related resource <a title="Dante and the hero's quest" href="http://digitalarchives.sjc.edu/items/show/318">Dante and the hero's quest for healing</a> (typescript) <a title="Prefacing the Absolute in Hegel's Phenomenology" href="http://digitalarchives.sjc.edu/items/show/273">Prefacing the Absolute in Hegel's Phenomenology</a> (audio) <a title="What is a question?" href="http://digitalarchives.sjc.edu/items/show/276">What is a question?</a> (audio) <a title="What is a question?" href="http://digitalarchives.sjc.edu/items/show/325">What is a question?</a> (typescript) <a title="Music and the idea of a world: on Plato and Schopenhauer" href="http://digitalarchives.sjc.edu/items/show/7">Music and the idea of a world: on Plato and Schopenhauer</a> (audio) <a title="Leibniz's Monadology and the philosophical foundations of non-locality in quantum mechanics" href="http://digitalarchives.sjc.edu/items/show/258">Leibniz's Monadology and the philosophical foundations of non-locality in quantum mechanics</a> (audio) <a title="Leibniz's Monadology and the philosophical foundations of non-locality in quantum mechanics" href="http://digitalarchives.sjc.edu/items/show/319">Leibniz's Monadology and the philosophical foundations of non-locality in quantum mechanics</a> (typsecript) <a title="On Thucydides" href="http://digitalarchives.sjc.edu/items/show/751">On Thucydides</a> (audio) <a title="On Maimonides' Guide of the Perplexed" href="http://digitalarchives.sjc.edu/items/show/720">On Maimonides' Guide of the Perplexed</a> (audio) <a title="On Maimonides' Guide of the Perplexed" href="http://digitalarchives.sjc.edu/items/show/322">On Maimonides' Guide of the Perplexed</a> (typescript) <a title="Feeling Ulysses (Steiner Lecturer)" href="http://digitalarchives.sjc.edu/items/show/719">Feeling Ulysses (Steiner Lecturer)</a> (audio) Contributor An entity responsible for making contributions to the resource King William Players Friday night lecture Lecture schedule https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/627ddfcf94016e87da249faa963c9ce8.mp3 af3ac60f1b7e190b339fc955b4bf5bb0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data wav Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:47:51 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource On Thucydides Description An account of the resource Audio recording of a lecture delivered on January 15, 2016, by Santa Fe tutor Caleb Thompson as part of the Formal Lecture Series. Thompson says of his lecture: "Thucydides writes that during the horrors of the civil war in Corcyra, 'Words had to change their ordinary meaning and to take that which was now given them.' Or did they? We will look closely at the translation of that passage, reflect on the nature of meaning, and consider in detail the partisans' and Thucydides' use of the word 'courage.'" Creator An entity primarily responsible for making the resource Thompson, Caleb Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2016-01-15 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission make an audio recording of my lecture, and retain copies for circulation and archival preservation at the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make typescript copies of my lecture available for circulation and archival preservation at the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource English Identifier An unambiguous reference to the resource within a given context LEC_Thompson_Caleb_2016-01-15_ac Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/f05a5f912c974a1f5d97dc1b5ee806fb.mp3 fed8575241db02ae42056c8612501d98 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data wav Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 01:04:09 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Learning to Read Maimonides' Guide of the Perplexed Description An account of the resource Audio recording of a lecture delivered on January 29, 2016, by Judy Seeger as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Seeger, Judith Leland, 1944- Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2016-01-29 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission make an audio recording of my lecture, and retain copies for circulation and archival preservation at the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make typescript copies of my lecture available for circulation and archival preservation at the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Relation A related resource <a title="Typescript" href="http://digitalarchives.sjc.edu/items/show/322">Typescript</a> Language A language of the resource English Identifier An unambiguous reference to the resource within a given context LEC_Seeger_Judy_2016-01-29_ac Subject The topic of the resource Maimonides, Moses, 1135-1204. Dalālat al-ḥāʾirīn Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/833e78ad0b5c6aad374f9ef22f61b1cd.mp3 7094daf18d2d40cca33fe252de80ccf8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data wav Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:49:37 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Feeling Ulysses (Steiner Lecture) Description An account of the resource Audio recording of a lecture delivered on March 25, 2016, by Vicki Mahaffey as part of the Formal Lecture Series. Dr. Mahaffey describes her lecture: "Most of the time, readers who have difficulties with Ulysses complain that it is hard to understand. What I hope to demonstrate is that the greatest challenge the book presents to readers is not in fact intellectual, but emotional: can you care for others, even when you don’t understand them, even though they are flawed? Readers are put in the position of all three major characters—Stephen Dedalus, Leopold Bloom, and his wife Molly—one after another, all of whom are facing the same challenge: in some important way, they have failed to care for someone close to them. Is feeling for others “natural,” or is it something that must be learned and re-learned, and if so, how does such learning happen? Is it possible that the greatest challenge of reading Ulysses is not to know or understand more, but to learn how to feel more deeply, with greater self-awareness and acceptance of one’s limitations? " Creator An entity primarily responsible for making the resource Mahaffey, Vicki Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2016-03-25 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to: Make an audio recording of my lecture, and retain copies for circulation and archival preservation in the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make a typescript copy of my lecture available for circulation and archival preservation in the St. John's College Greenfield Library." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Mahaffey_Vicki_2016-03-25 Subject The topic of the resource Joyce, James, 1882-1941. Ulysses Friday night lecture Steiner lecture https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/4a48f13e24237d36a9a13c8fe76a2e49.mp3 36e7905501d5b8b105a687bd37d156f0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:56:07 Original Format The type of object, such as painting, sculpture, paper, photo, and additional data mp3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Why I Still Scan Verse: Or, How to Sleep in a Procrustean Bed Description An account of the resource Audio recording of a lecture delivered on April 19, 2013, by Elliott Zuckerman as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Zuckerman, Elliott Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2013-04-19 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to: Make an audio recording of my lecture, and retain copies for circulation and archival preservation in the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make a typescript copy of my lecture available for circulation and archival preservation in the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Subject The topic of the resource Versification Language A language of the resource English Identifier An unambiguous reference to the resource within a given context LEC_Zuckerman_Elliott_2013-04-19_ac Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/b70c11230755fc2c9e5a92d0bdc64ed4.mp3 7a33a2c43ca112db6876e3c9e72f677b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data audio cassette Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:35:24 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Depth and desire Description An account of the resource Audio recording of a lecture delivered on August 31, 1990 by Eva Brann as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Brann, Eva T. H. Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 1990-08-31 Rights Information about rights held in and over the resource St. John's College has been given permission to make this item available online. Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Subject The topic of the resource Heraclitus, of Ephesus Communism Relation A related resource <a title="Typescript" href="http://digitalarchives.sjc.edu/items/show/5">Typescript</a> Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Bib # 10245 Deans Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/dff22eb644a8770b623d66bdee102170.pdf 76c50e76cb97e50accb25fb95146fa07 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data paper Page numeration Number of pages in the original item. 7 pages Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource What is a question? Description An account of the resource Typescript of a lecture delivered on October 16, 2015 by Daniel Harrell as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Harrell, Daniel Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2015-10-16 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to make an audio recording of my lecture, and retain copies for circulation and archival preservation at the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make typescript copies of my lecture available for circulation and archival preservation at the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource text Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Bib # 83010 Relation A related resource <a title="Audio recording" href="http://digitalarchives.sjc.edu/items/show/276">Audio recording</a> Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/c9c679062cfd612200246540fa3a9f5a.pdf 3f026cf740641408fa28fcbbf54f6cec PDF Text Text Learning to Read Maimonides’ Guide of the Perplexed Judith Seeger Tutor St. John’s College January and December 2016 �1 Learning to Read Maimonides’ Guide of the Perplexed My knowledge goes forth to point out the way, To pave straight its road. Lo, everyone who goes astray in the field of Torah, Come and follow its path. The Unclean and the fool shall not pass over it; It shall be called Way of Holiness. The Guide of the Perplexed is, simply, one of the oddest books I have ever read. The poem above, placed at its beginning claims that wisdom will point out a straight path. But, unlike a philosophical treatise, which (however hard it may be to understand the difficult questions it poses) tries to be clear and direct, Maimonides’ treatise is, well, tortuous: reading it, you can’t help running into walls he has erected. While those walls have gates, the gates are locked and you don’t have the keys. Circular speech makes a maze, so it seems, and significant silence a pitfall. (Just look at the poem! Who is speaking? What is this wisdom? A straight way to where? And those are only the beginning. Welcome to the Guide!) Tonight I will follow one of the many paths that weave their way through these fields from the book’s beginning to its end. The question I will ask Maimonides will be “What does it mean for us to be created in the image and likeness of God?” The question I will ask myself – and you – will be “How do we read this, or (for that matter) any, book?” But first I will give a very brief summary of Maimonides’ life and the as yet unresolved problem of reading posed by the Guide, followed by consideration of why he writes as he does and then of how he does it. �2 Moses son of Maimon, known to us by the Greek form of his patronymic, Maimonides, was born in 1138 in Cordoba, at that time the capital of Al-Andalus (Muslim Spain) and the largest and most affluent city in Europe. Under the reign of the Umayyads (756-1031) Cordoba and what we now call Andalusia reached a high level of civilization in art, literature, history, science, music and jurisprudence. Moses’ ancestors were scholars who had served as judges and communal leaders for seven generations. But in 1148 the fundamentalist Almohads invaded Andalusia and occupied Cordoba. Resident Jews had to convert to Islam or face exile or death. Moses’ family left the city when he was 10 years old. They wandered in Andalusia for twelve years or so, and Moses began to study sciences and to become familiar with the Andalusian school of Aristotelian studies with a neoplatonic component, traditions passed on and interpreted by Islamic scholars including al-Farabi, Ibn Sina, Ibn Bajja and Ibn Tufayl. Around 1160 the family immigrated to northern Africa where they lived until about 1165. But that region, too, was under the rule of the Almohads. So they moved on, eventually settling near Cairo, where the ruling dynasty supported philosophical studies. In 1171 Saladin became sultan of Egypt. Maimonides may have served as Saladin’s physician; he certainly served his son. Throughout this time he studied and wrote copiously. He died in Cairo in 1204. Most notable among his many works are his vast compendium of Jewish law, called the Mishneh Torah, written from 1168 to 1177, and The Guide of the Perplexed, written from 1185 to about 1190. The Guide was composed in Judeo-Arabic, that is, Arabic written in Hebrew characters. A Hebrew translation was published during Maimonides’ lifetime. I am using Shlomo Pines’ English translation of 1963. Words in italics on the slides I will show are in Hebrew in the original. Very briefly, the Guide purports to provide a way out of the crisis of faith – here called perplexity – that inevitably assails a believer in the Torah (that is, the first five books of the Bible, also known as the Pentateuch and the Five Books of Moses) who, without proper preparation, has encountered �3 philosophical teachings. The Guide, its author tells us, will show a way to reconcile the truths of the Bible with those of philosophy. There have been numerous attempts to locate that promised way. But the interpretations proffered as definitive contradict each other and, in the better part of a millennium, none of them has carried the day. As I am far from being an expert on the history of the Guide, I will appeal to Moshe Halbertal to summarize the situation for me. In his book Maimonides: Life and Thought, published in Hebrew in 2009 and in English in 2014, Halbertal groups the attempts to reach that elusive definitive interpretation into four categories, which he calls the skeptical, the mystical, the conservative and the philosophical (pp. 354-6). In brief, what he calls the skeptical reading holds that – as Maimonides demonstrates that philosophical exploration and language itself are insufficient to attain knowledge of God – the perplexed person should abandon philosophy altogether, return to the world and worship in silence that which he will never understand. The mystical reading, accepting the same human shortcomings, sees failed linguistic and philosophical interpretations as clearing the way for a meta-linguistic, meta-rational experience of the sublime. The conservative reading provides solace in the fact that, as philosophy cannot prove the eternity of the world, there is no fundamental conflict between it and religion founded on creation: therefore, both may be pursued simultaneously. Finally, the philosophical reading maintains that there is a difference between true beliefs – those achieved through philosophical investigation – and necessary ones – those required for living in a human community, which are taught by the Bible. The question is not whether such a distinction exists; Maimonides says that it does. The question is where to draw the line between truth and political necessity. In this case, as in the conservative reading, there is no conflict between philosophy and Scripture, as they reign in different realms. Clearly, these four interpretations, all of which have been cogently and persuasively argued, are mutually exclusive. Halbertal refuses to choose among them. Instead, he claims that Maimonides may well have meant to leave all four readings open to the reader, �4 telling him, in effect, that he is free to live a fully human life consisting of both piety and intellectual inquiry in accord with whichever of these interpretations suits him. Now I can easily imagine receiving this claim with incredulity. How can it really not matter, for example, whether the world is eternal (as Aristotle holds) or was created in time (as the Bible proclaims)? How can it really not matter whether I consider my inability to know God through reason as evidence of insuperable human limitations with which I must be satisfied or the gateway to mysticism? Despite his claim that he will “liberate the virtuous one from that into which he has sunk” and “guide him in his perplexity until he becomes perfect and [ … ] finds rest” (17), Maimonides seems to have led his readers into a morass. We will see how he does that shortly, but first let us consider why he feels it necessary to design the treatise to be so difficult to read. I think there are three reasons for his decision. First, like his Islamic precursors, Maimonides takes very seriously the dangers of revealing the speculative teachings of philosophy to adherents of a religion based on revelation. The danger is real, for anything that might appear to cast doubt on holy writ could put society itself as well as the life of the purveyor of knowledge at risk (a notion that can, in the philosophical tradition, be traced back to Plato’s Republic), as the community based on faith, perceiving itself attacked, could turn to violence to defend itself. Social disruption related to religious stress was a constant and legitimate preoccupation for Islamic philosophers, including Maimonides’ Andalusian contemporary Ibn Rushd (known to Christian tradition as Averroes). For Maimonides himself the danger of religious turmoil, as you have seen, was not merely theoretical. The Jewish community in particular, caught between Christendom and the caliphate, was assailed from outside, but there was internal strife as well, for within Judaism, as within Islam and Christianity, there were quarreling sects seeking legitimacy, eager to appropriate evidence that would support their convictions and denounce evidence that seemed to contradict them. Anything written by a scholar of Maimonides’ stature that might seem �5 to question biblical revelation would endanger the spiritual health of his own people. I am inclined to read his references in the Guide to secrecy for the sake of the “multitude” less as intellectual arrogance than as genuine concern for the wellbeing of those who might not have the inclination or wit, or even simply the considerable time required to pursue philosophical questions. Second, and more specifically, Maimonides had to contend with rabbinic prohibitions against discussing certain scriptural matters in public. In the Guide he states, for example, that what is called in Jewish tradition the Account of the Beginning (that is, the creation story in Genesis 1) is identical with natural science, while what is called The Account of the Chariot (that is, Ezekiel’s visions in Ezekiel 1 and 10) is identical with divine science (6). But Maimonides knows that interpretations of these two accounts must not be promulgated. Indeed he follows his statement of those identities by citing rabbinic prohibitions found in the Babylonian Talmud against divulging them. (Very briefly, for those of you who are unfamiliar with it, the Talmud is the record of rabbinic teachings that spans a period of about six hundred years, beginning in the first century C.E. and continuing through the seventh century C.E.) The authors of the Talmud, called the sages, state that “The Account of the Chariot ought not to be taught even to one man, except if he be wise and able to understand by himself, in which case only the chapter headings may be transmitted to him” (6), and that “The Account of the Beginning ought not to be taught in the presence of two men” (7). Clearly, publishing interpretations of those accounts, even if only a small elite group could read the text, violates those very specific prohibitions. Maimonides does not always agree with the sages – at one point in the Guide, for example, he cites sages “to whom the term Sages may truthfully be applied” (488, see also 492) – and, in any event, the sages don’t always agree with each other (although they may agree on this point). He does, however, take these interdictions seriously enough that he feels he has to explain why he is contravening them, adding that he has struggled with the fear of revealing too much to too many. But the Jewish community is dispersed and demoralized; you can no longer count on its being possible for two scholars to meet alone in a room. �6 Feeling the need to pass on what he knows so that it will not be lost (or, strictly speaking, lost again, for he says that it has been lost already but that through his studies he has recovered it [415-16]), he faces a dilemma. Whatever other concerns moved him, Maimonides’ conviction that the fragile thread of oral transmission was in imminent peril of being cut forever was surely a powerful reason impelling him to write and publish the Guide. Now, it does not occur to Maimonides, as it does to his successor Spinoza, to question the authorship of the Bible. The Torah, which he calls a guide itself, is for him an esoteric text, written by the greatest of prophets, Moses, in what Maimonides, following the sages, calls “the language of the sons of men” in order simultaneously to reveal the Mosaic Law to all people and to conceal from the multitude the truths required for knowledge of God, by expressing those truths in such a way that they can be seen only by those who have the intellectual and moral capacity to understand them. Longstanding rabbinic tradition forbids unraveling in public the knot the original authors have tied. So, to keep the Torah’s secrets from falling into the wrong hands, like Moses and the sages before him, Maimonides will both reveal and conceal. But there is also a third reason for writing as he does, and to consider this reason we need to look more closely at the man (or men) he is addressing. The Guide is presented as a series of letters sent, chapterby-chapter, to Joseph ben Judah, who had been Maimonides’ student while both were living in Egypt. In the Epistle Dedicatory, which opens the treatise, Maimonides praises Joseph as a man of noble soul who has “a strong desire for inquiry” and a “powerful longing for speculative matters.” Joseph writes in rhymed prose and has studied astronomy and mathematics with Maimonides, who extols the excellence of his mind. He is also a fine student of the art of logic (4). And he is perfect in religion and moral character. All of these qualities, as well as Joseph’s professed desire to learn “certain things pertaining to divine matters” (4), have raised Maimonides’ hopes for his gifted pupil. But Joseph has also acquired some smattering of divine science from others and has become perplexed, even stupefied, by the contradictions he has encountered between philosophy and Scripture. Moreover, as a young man, he is �7 overhasty in his desire for answers. Maimonides in their meetings has counseled order and restraint. But now, in 1185, Joseph has had to leave for Syria. Maimonides believes that God has decreed their separation (4), and this divine decree has, he says, aroused in him a resolution that had slackened: to write and publish important scriptural and philosophical matters he has learned in his years of study. He believes that Joseph and those like him can be rescued from perplexity by being led to see that the Bible is an esoteric work whose deepest teachings are secret. But how does one learn to read an esoteric text? In order to teach the necessary skills (including the patience that young men lack) Maimonides resolves to write an esoteric work himself. Indeed, he virtually trumpets the esotericism of his own treatise while simultaneously proclaiming that it will provide a path to understanding. So that is the task he sets himself. And here, in short, is how he does it: In the first place he states that he will not tell his reader everything: that many (and perhaps even the most important) things will be left unsaid. But he does more: He tells us that of the issues he does cover he will deliberately introduce topics that are related to each other out of order and only briefly in what he calls “chapter headings.” But he does yet more: He claims that he will purposely contradict himself, both for pedagogical purposes and to conceal from the multitude very obscure matters that must remain hidden (18). (Let me observe in passing that encountering contradictory and contrary [or apparently contradictory or contrary] statements is a frequent and frustrating experience while reading this book.) And finally, lest we succumb to the temptation to imagine that Maimonides might have nodded, as Homer is said to have done in his long epic, he tells us that every word and its placement in the treatise have been chosen with exquisite care (15). So – what with studied silence, purposeful disorder and intentional contradiction or contrariety – the text is deliberately difficult. But surely it must be possible to understand something, providing (as Maimonides keeps reminding us) we always consider the context. So let us set out on our journey, proceeding slowly and carefully. Maimonides says he will teach his stupefied student how to read Scripture in two ways. The first way is by showing that the apparently �8 univocal terms found in the Bible (that is, words that appear to have only a single meaning) may instead be equivocal (having more than one meaning), or derivative (having a figurative meaning derived from an original meaning), or amphibolous (which he defines as “at times believed to be univocal and at other times equivocal”) (5). The second way is by explaining “very obscure parables occurring in the books of the prophets, but not explicitly identified there as such” (6). Let us look first at how Maimonides teaches us to read words that have more than one meaning, beginning with Chapter 1 of Book I. In this chapter Maimonides states that his intent is to “refute the doctrine of the corporeality of God and to establish His real unity – which can have no true reality unless one disproves His corporeality” (21). At first glance, refuting that doctrine seems impossible. Everything about the account of creation as it appears in what Maimonides will call the external meaning of the text of Scripture is problematic. As the reader of the Guide will learn, he does not accept as simply true the opinion (for that is what he deems it to be despite its sacred source) that the world was created in time as Genesis 1: 1 seems to say. And as for the incorporeality of God, problems arise as early as Verse 3, where God creates light by speaking. How can one speak without a body? These are fundamental difficulties that will be addressed throughout the Guide. But curiously perhaps (as they appear at the very beginning of the Torah) Maimonides does not begin with either of them. Instead, he begins his treatise proper with the famously perplexing verse, Genesis I: 26: “Let us make man in our image, after our likeness.” Maimonides does not censure naïve worshippers of the past, brought up as idolaters, who inferred from this verse that God had a body. In fact, he says, in order not to give the lie to the biblical text those worshippers could only understand from it that “God was a body provided with a face and a hand, like them in shape and configuration” though “bigger and more resplendent than they themselves, and the matter of which he is composed is not flesh and blood” (21). But now those who wish to read the Torah correctly must learn that it is precisely the corporeal �9 interpretation that gives the lie to Scripture because that way of reading sets up a mental image of an embodied God. And such an image – because it is internal – is even more pernicious than the physical images called idols. In order to show that this bodily image is not the one intended by Scripture Maimonides appeals to the language in which the Torah is written. The Hebrew word for image in verse 26 is ṣelem, while that for likeness is demuth. To address the meaning of image, he points out that the popular Hebrew term for physical shape and configuration is to’ar, used elsewhere in that sense in the Bible, whereas ṣelem refers (or, at least, may refer) to what he calls the natural form, the specific form: the soul. This he claims is the true reality of man: namely his intellectual apprehension or reason, which “is not found in anything else that exists under the sphere of the moon” (23). He points out that the reason idols are called images is not their shape or configuration but rather the notion of divinity and power that is deemed to subsist in them and he continues that even if ṣelem may be used in some contexts to denote physical shape or configuration the term must be regarded as equivocal or amphibolous. As for demuth, it signifies “likeness in respect of a notion.” An attentive teacher, Maimonides gives, first, an easy example of the equivocality of the verb from which demuth is derived, from Psalm 102, verse 7: “I am like a pelican in the wilderness,” which he says – plausibly enough – no one would take to mean that the author had wings and feathers. Rather, even those who are not scholars understand this verse to say that the author’s sadness is like that of the lonely bird. Quoting the verses, Their venom is in the likeness of a serpent (Psalm 58: 5) and His likeness is that of a lion that is eager to tear in pieces (Psalm 17: 12), Maimonides makes the again unexceptionable point that both verses refer to a “likeness in respect of a notion and not with respect to a shape and a configuration” (23). Then he gives another example, less easy to interpret perhaps, as it is taken from Ezekiel’s vision known as The Account of the Chariot, quoting “the likeness of the throne, the likeness of a throne,” (Ezekiel 1:26), and explaining that the likeness in this case is in respect of elevation and sublimity, not in the throne’s square shape, its �10 solidity, and the length of its legs. Finally, he quotes from the same prophetic vision “the likeness of the living creatures,” referring to the figures Ezekiel saw, saying no more than that a similar explanation should be applied to that likeness as to the throne. (23). Now, having prepared us to read that puzzling verse concerning image and likeness, Maimonides at the end of Chapter 1 tells us how it is properly understood. Here is the paragraph: Now man possesses as his proprium something in him that is very strange, as it is not found in anything else that exists under the sphere of the moon, namely intellectual apprehension. In the exercise of this, no sense, no part of the body, none of the extremities are used; and therefore this apprehension was likened unto the apprehension of the deity, which does not require an instrument, although in reality it is not like the latter apprehension, but only appears so to the first stirrings of opinion. It was because of this something, I mean because of the divine intellect conjoined with man, that it is said of the latter that he is in the image of God and in His likeness, not that God, may He be exalted, is a body and possesses a shape (23). I hope you can begin to appreciate the care and artistry involved in Maimonides’ work. He begins with a verse from The Account of the Beginning, but not with its very beginning. Rather, he chooses a verse that is central to his purposes, at once managing both to address the perilous misunderstanding about God’s corporeality fostered by the external sense of the text and to begin to establish what he calls the true reality of man. With the example of the likeness to the pelican in the wilderness he calls our attention to the fact that there is nothing controversial in principle about his claim that words may be equivocal. In fact, we read figuratively all the time; we just may not be aware that we are doing so. By the time he rises to the likeness of the throne in the Account of the Chariot we understand that a figurative interpretation, despite our lack of direct experience with the likeness seen by Ezekiel, is preferable to a literal one. Indeed, by listing the physical characteristics of a throne – square shape, �11 solidity and length of its legs – he makes the literal interpretation sound almost as silly as that of a man with wings and feathers, though he does point out that “wretched people,” – a category that surely includes, and may in this context even be limited to, the obstinate – do misread in precisely this way. Now, St. John’s students, having read De anima, will recognize that, without naming Aristotle (who is first named in Chapter 5 of Book I), Maimonides has incorporated in his scriptural interpretation Aristotle’s notion of the specific form of the human soul: reason or intellectual apprehension. And St. John’s students, being careful readers, will also have noticed that this account does not, in fact, claim to tell us anything true about what it means to say that man was created in the image and likeness of God. Even granting that Maimonides’ understanding of the human intellect is correct, what does it mean to say that this apprehension “was likened unto the apprehension of the deity” (and, moreover, only according to the incorrect first stirrings of opinion) or that because of the divine intellect conjoined with man “it is said” – by whom? – that man is in the image of God and in His likeness? It is certainly salutary to say that we are created in the likeness of God because of our intellect, inasmuch as that interpretation turns our internal gaze away from the pernicious image of God’s big shining body. But Maimonides himself has not said that this is true, and a mere report does not make it so. Clearly, there is more work to do. For 33 more chapters – most of which are devoted to pointing out the equivocality or derivative character of numerous terms in the Bible – Maimonides sets the question of God’s corporeality aside, while continuing to lay the foundation for its denial. But in Chapter 35 of Book I he returns explicitly to the issue, stating outright that every believer must deny to God both corporeality and affections. Whether achieved through philosophical knowledge or as an article of faith, the denial of corporeality to God is unquestionable, for if God is a body he must be divisible and finite and such a god cannot be true unity. But the consequence of God’s incorporeality and concomitant lack of affections seems to be �12 insuperable distance between us and him, for it leads to the realization that “there is absolutely no likeness in any respect whatever between Him [that is, God] and the things created by Him; that His existence has no likeness to theirs; nor His life to the life of those among them who are alive; nor again His knowledge to the knowledge of those among them who are endowed with knowledge” (79-80). In short, by I.35 we have learned that the “likeness” we see in Genesis 1: 26 cannot remotely mean anything normally conveyed by that word. So where do we go from here? One might at this point step back and ask – given our apparently definitive separation from God – what evidence we have outside the assertions of the Torah that there even is a god. Maimonides does not consider the question of God’s existence to be particularly difficult. To help us understand it, he tells a tale about the ruler of a country. If you wish to make the existence of a ruler known to one of the people of his country, who does not know him, you can draw that person’s attention to the ruler’s existence in many different ways. You might appeal to accidents and say, for example, that the ruler is a tall individual, white in color and gray-haired. Or you might say that he is the one you see from afar surrounded by a great company of riders saluting him with banners, drawn swords and trumpets. Or that he resides in a castle in a certain city or that he ordered a particular wall or bridge to be built or other similar actions. Or you might indicate his existence through circumstances of what Maimonides calls a more hidden nature. For example, if someone asks you whether the country has a ruler your answer might be yes, and you would offer as proof that a big, strong, poor man does not take the wealth of a weak, small, rich man. This example provides evidence that life in the country proceeds in an orderly fashion because of fear of the unseen ruler (98-99). Indeed, to reach the conclusion that God exists, you do not need the Bible, for, by analogy to the wellordered country, the orderliness of the natural world points to that existence. Nature itself, properly understood (that is, in an Aristotelian and not in an Epicurean sense) shows that the world is a cosmos �13 and not a haphazard heap of chance happenings, and that is no small thing. But nothing we can say about that ruler gives us what Maimonides calls “an indication of the ruler’s essence and of the true reality of his substance in respect of his being a ruler” (98). So we have made some progress, but those who seek to know God cannot be satisfied with knowing simply that He exists. We also want to know his essence and, ultimately, his likeness to us, which, despite Genesis 1: 26, seems now to have been categorically denied. How, then, to get at that essence and that likeness? Appealing to descriptions of God given in the Bible might seem to be a promising path. The books of the prophets and the Torah itself shower God with attributes: he is jealous, he is merciful; he has a voice, a finger, etc. But, as the one thing we now know about God through both philosophy and correct reading of the holy text is that he is not a body, no attribute can indicate what Maimonides calls his true reality. Therefore, despite perhaps being useful to encourage obedience and good behavior, none of them provides a path toward knowledge of God. So we are left in ignorance, which might be bad enough, but, in truth, the situation is far worse. Maimonides tells us that – in addition to presumptuously assuming that human traits can meaningfully be applied to the deity at all – applying even one attribute to God violates his unity by attributing multiplicity to him. From this it follows that the more attributes you apply to him the farther you get from him. Consequently, anyone who affirms that God has positive attributes actually recedes from him to the point that, in mounting attribute upon attribute, he “has abolished his belief in the existence of the deity without being aware of it” (145). What one might have thought was the positive way toward knowing God, then, turns out to be the way of infidelity. So that cannot be the right path. But perhaps there is another way; as the positive way leads in exactly the wrong direction, let us turn around and try going in the opposite direction: let us follow the negative way. According to this approach, God cannot be defined; God has no attribute; God has no quality; God has no relation to time or place or created things; though the Torah calls him jealous and avenging and keeping anger and wrathful, in truth he suffers no passions (126), and so on. Indeed, Maimonides says, the more attributes �14 you negate of God, the closer you get to him. The negative way, then, has the considerable advantage over the positive way of making no heretical assertions about something we cannot know. But negation, by its nature, cannot lead to knowledge of anything (136-7), so it certainly cannot help us with what we are trying to learn. As there seems to be no way to understand what was said back in Chapter 1 of Book I about any relation between us and God, Maimonides quotes Psalm 65: “Silence is praise to thee” (139). I would like to observe here, for those of you who have not read the Guide, that Maimonides does not fall silent at this point. The particular path I have taken to reach his conclusion that we cannot know God is not the only possible one, but whatever path you follow, by the time you read the first of his several exhortations to silence in the presence of wonder, in Chapter 50 (112), you have not completed even Book I, which consists of 76 chapters, and is followed by two more books: the second with 48 chapters and the third with 54. Here is a partial list of the topics he covers after counseling reverent silence: In the rest of Book I he treats the names of God, the Sabians (the ancient pagans) and the defective arguments of the Islamic philosopher-theologians for the existence of God based on creation of the world in time. In Book II he examines Aristotle’s understanding of the heavens, showing it to be flawed; he points out the philosophers’ inability to demonstrate the eternity of the world; he discusses angels; the nature of proof; the danger of doubt; prophecy; The Account of the Beginning; miracles; the Sabbath and the Gathering at Sinai. In Book III he treats The Account of the Chariot, matter and corruption, providence, the nature and purpose of the Mosaic Law, the foundations of the Torah, the mysteries of the Torah (though, of course, he doesn’t tell us what they are), and finally God’s purpose on earth. So let us not fall silent either. There seem to be two more ways of pursuing the question of God’s essence and our possible conjunction with the divine. One is philosophical, the other scriptural, though, as you will see, the two will converge. �15 In brief, a philosophical argument, whose summary you might recognize from Aristotle’s Metaphysics Book Λ.7 and 9 is this: Maimonides begins Chapter 68 of Book I by stating what he calls the generally accepted dictum of the philosophers: “that He [God] is the intellect as well as the intellectually cognizing subject and the intellectually cognized object, and that those three notions form in Him, may He be exalted (notice the un-Aristotelian praise!), one single notion in which there is no multiplicity” (163). Now man, too, as a creature possessing intellect, is capable of intellectually cognizing a thing, though, unlike God, who is intellect in actu (that is, always active), man is only potentially a cognizing subject. When a person cognizes something, however – say, a piece of wood (this is Maimonides’ example) – by stripping its form of its matter, he becomes temporarily an intellectually cognizing subject in actu. And as long as he is engaged in the activity of cognizing, his intellect is identical with the essence of intellect. Finally, to complete the analogy, Maimonides states that, as its act is identical with its essence, the intellect temporarily in actu is also temporarily identical with the intellectually cognized thing, in this case the pure form of the wood. So for a moment man is Godlike inasmuch as he is simultaneously intellect, intellectually cognizing subject and intellectually cognized object. Now that was a pretty dense passage, but it also (I believe) calls our attention to another rhetorical tactic that Maimonides uses to reinforce his arguments, that is, word play, which in this passage is apparent even to those of us who are reading the Guide in translation (at least to those of us who know a little Greek). For he goes on to characterize man’s embodied intellect as hylic, using not the normal Arabic word for material but rather a word used by the Islamic philosophers and derived from the Greek ὕλη, whose original meaning (as I’m sure you know) was “wood.” So, with a wink and a nod to his philosophically sophisticated readers, the woody intellect becomes one with wood! But suppose we turn that material intellect away from material things and toward the divine. As Maimonides says at the end of the chapter, speaking now of the essence of God: “Thus His essence is the intellectually cognizing subject, the intellectually cognized object, and the intellect, as is also necessarily the case with regard to every intellect in actu” (166). In �16 agreement with the philosophers, then, we can turn away from our material selves and share the essence of the divine, however briefly, if we direct our intellect toward divinity. This seems promising but there still must be something missing, because Maimonides does not stop here, either. To find that missing thing we have to turn to the Bible, specifically to the second of his biblical concerns: the parables. So first, let us ask ourselves what a parable is; second, how we recognize that a story is one, given that the Bible does not always identify a parable as such; and, third, how, having determined that a story is a parable, we should go about interpreting it. As to the first question, adopting the imagery of Proverbs 25: 11 and an unnamed sage Maimonides gives us a venerable and lovely simile for a saying that has two meanings. Such a saying, he tells us, “is like an apple of gold overlaid with silver filigree-work having very small holes“ (12). A parable, he explains, like an equivocal or amphibolous word, has an external and an internal meaning. Its external meaning ought to be as beautiful and precious as silver while its still more beautiful and precious internal meaning ought to be as gold to the silver that encases it. Applied to the parables of the prophets this simile can be interpreted as teaching that “their external meaning contains wisdom that is useful in many respects, among which is the welfare of human societies, as is shown by the external meanings of Proverbs and of similar sayings. Their internal meaning, on the other hand, contains wisdom that is useful for beliefs concerned with the truth as it is” (12). It is, of course, crucial to the simile that the golden apple inside the silver filigree, though difficult to see, not be completely sealed off. From a distance, Maimonides tells us, the piece appears to be simply of silver; but a keen-sighted observer, looking closely, will perceive the tiny holes. That is, the external meaning of the parable will contain in it something that indicates to someone contemplating it with care what is to be found in its interior. Maimonides will help us learn to see past the silver filigree, but even if we can recognize that a story is a parable, we still have the problem of knowing how to interpret it. �17 Fortunately, in the introduction to the work, Maimonides has given us a clue about the interpretation of parables, though, not surprisingly, he doesn’t do all the work for us. Parables are of two sorts, he tells us: those (like Jacob’s ladder) in which you should interpret every detail and those (like Solomon’s parable of the married harlot in Proverbs 7:6-23) whose single teaching – that “all the hindrances keeping man from his ultimate perfection, every deficiency affecting him and every disobedience, come to him from his matter alone” (13) – does not depend on the details as they all point to that teaching. In short, even within parables there are different sorts of speech, some of it meaningful and some not. Part of the work of interpretation is to determine which is which. Let us see how Maimonides goes about that work. I will say nothing more about The Account of the Beginning and The Account of the Chariot than that Maimonides considers both of them to be parabolic and that he gives a partial interpretation of each (The Account of the Beginning in II.30 and The Account of the Chariot in III.1-7). But after his interpretation of The Account of the Chariot, in the beginning of Book III, which is arguably the culmination of the journey upward toward divine truth, we are suddenly plunged back down into the miasma of matter, the world of uncertainty at best and calamity at worst. In the context of our painful doubt Maimonides turns to the story of Job and the trial of Abraham, both of which he considers parables. Maimonides devotes Chapters 22 and 23 of Book III to the Book of Job, a story he calls extraordinary and marvelous (486). The sages disagree, he says, about whether Job himself existed or not, but everyone “endowed with intellect” agrees that the prologue relating Satan’s conversation with God in heaven is a parable. He points out that the name of Job’s country, Uṣ, is equivocal and suggestive, as it can be both the name of an individual and the imperative of a Hebrew verb meaning to reflect and meditate. It is, he says, as if Scripture itself exhorts us to meditate on the parable. Choosing to obey that perceived �18 exhortation, Maimonides will interpret the story, an activity that he claims will banish the considerable doubts and perplexity it inevitably raises for the serious reader. After a fairly detailed interpretation of the prologue he turns to the story itself, pointing out its significant features. First, Job and his friends do not know (as we readers do) that the agent at work is not God, but Satan, whom Maimonides identifies with the angel of death and, more prosaically, the imagination, which, in turn, he calls the evil inclination (490). Moreover, the misfortunes Job suffers are graduated according to the various circumstances of people – loss of fortune, death of children, physical pain – so that, whether or not they ever happened to a man called Job, they are pertinent to us all. Finally – and this is what Maimonides says is the most marvelous and extraordinary thing about this story – knowledge is not attributed to Job, and Maimonides has already said in I.54 that God’s “favor and wrath, His nearness and remoteness correspond to the extent of a man’s knowledge or ignorance” (124). Job is morally virtuous and righteous but he is not called wise, comprehending, or intelligent. Maimonides continues to interpret the story by considering the discourse of Job and his three friends in which they express opinions that correspond to four known opinions about providence. Job’s initial opinion he identifies with that of Aristotle, that of Eliphaz with that of the Mosaic Law, and those of Bildad and Zophar with the opinions of two Muslim sects. And all of them he says are mistaken. Only Elihu, distinguished in the story as both the youngest and the wisest, is correct. Maimonides summarizes his opinion, telling us that the Book of Job as a whole calls our attention to the inference to be drawn from natural matters, “so that you should not fall into error and seek to affirm in your imagination that God’s knowledge is like our knowledge or that His purpose and His providence and His governance are like our purpose and our providence and our governance. If a man knows this, every misfortune will be borne lightly by him. And misfortunes will not add to his doubts regarding the deity and whether He does or does not know and whether He exercises providence or manifests neglect, but will, on the contrary, add to his [that is, the person’s] love, as is said in the conclusion of the prophetic revelation in question: Wherefore I abhor �19 myself, and repent of dust and ashes. As [the Sages], may their memory be blessed, have said: Those who do out of love and are joyful in sufferings” (497). Maimonides ends his interpretation by telling us (punning on the name of Job’s country) that if we meditate on this parable, its truth will become clear. So the story of Job is a parabolic version of the incommensurability between God and human beings that we have encountered before, but, in this prophetic revelation attained through speculation regarding natural science (493 and 496), Job’s recognition that God’s knowledge, purpose, providence and governance are nothing like ours leads not to sorrowful resignation but to love and joy in sufferings. Now, this interpretation was more surprising to me than it would have been to Maimonides’ intended readers. For they would have been familiar with the words he quotes of the sages, while I knew only the biblical account. And the Bible verse Maimonides cites does not mention love. But even if the notion that love is Job’s response to understanding stems from a long tradition, its appearance here is remarkable, as love has hardly appeared in the Guide until now. To be sure, Maimonides mentioned in Book I, Chapter 39 that love is associated with the heart (the word he was interpreting in that chapter) and he has several times cited injunctions from the Torah to love God. But under Job’s circumstances (which, remember, are the circumstances of us all), expecting him to love God because he was told to do so would be futile, not to say cruel. In order to truly love he had to move beyond simple acceptance of traditional authority and become wise. The next four times that love is mentioned occur in the next chapter (III.24), whose subject is Abraham’s binding of Isaac on Mt. Moriah. Now, Maimonides does not question whether Abraham existed or not, but he does interpret the story of the binding as a parable. He knows the story is a parable (he tells us) because – despite the fact that the Torah mentions trials in six passages of which the binding is merely the most difficult – God, as he understands him, simply cannot require a trial to discover whether anyone fears or loves him. For Maimonides the true reality of the parable consists in two “great notions that are fundamental principles of the Law,” both of them models for the community (500). The first is �20 that the extent of Abraham’s devotion is intended to teach the limit that the fear and the love of God must reach. For Abraham, he tells us, carries out God’s will in the carefully considered spirit of both fear and love (500-501). The other is “making known to us the fact that the prophets consider as true that which comes to them from God in a prophetic revelation” (501). For Abraham would not have hastened to perform a deed so extraordinary, Maimonides writes, that one would not imagine human nature capable of it, if he had had the slightest doubt about the source of the terrible request. So this story has both an external and an internal meaning, and is therefore a parable, though the Torah does not identify it as such. Indeed, its external meaning is beautiful only if you can see through it to the gold inside. For if you can’t, you risk believing that God is so ignorant that he must test even his most devoted follower to discover if he truly fears and loves him. Maimonides considers this the evil belief of ignorant fools (502). But we have seen that the protagonist of Job’s story could have been anyone; in this respect the parable of the binding is different. Maimonides writes: “In truth it was fitting that this story, I mean the binding, should come to pass through the hand of Abraham and in regard to someone like Isaac.” And here is the reason: “For Abraham our Father was the first to make known the belief in Unity, to establish prophecy, and to perpetuate this opinion and draw people to it” (502). Like Job, Abraham was morally upright and virtuous; unlike him, he was wise, comprehending and intelligent. In Maimonides’ estimation, following long Jewish tradition, Abraham was not simply Abram, son of Terah, who had sufficient faith to leave his home country and set off for a strange land at God’s sudden bidding and promise that he would make his descendants a great nation (Genesis 12: 1-4). He was instead an exile from his home country because, despite having been brought up among pagans (as the original belief in monotheism had been lost), after a prophetic revelation (515), he realized and began to teach that there is only one God. Maimonides saw Abraham as a knower, a philosopher, and a link in a tradition of speculative knowledge of God – repeatedly lost and rediscovered over many centuries – that began with �21 Adam and culminated with Moses. The characteristics that make Abraham a fitting protagonist for the story of the binding – in particular his knowledge combined with his fear and love of God (as in the story of Job, not named in the biblical text, which mentions only fear) – are what make the parable deeply true. To recognize the true reality of this parable, like that of the parable of Job, means to realize that with knowledge of God come not only trust but also love of him. There is one more chapter concerning love and that is Chapter 51 of Book III, which Maimonides calls a kind of conclusion (618), though three chapters remain before the end of the book. The chapter begins with another parable of a ruler followed by its interpretation. This one is unlike the first one I recounted for you in two respects. One is that we are no longer in the country distant from the ruler’s palace, but, rather, in the city, close enough to see and even to enter the palace if we choose to do so. The other is that, while fear and awe remain – for the ruler, though closer now, is the ruler after all, and (as we have learned) utterly unlike us – love has entered the city. There was a detail from the earlier parable of the ruler that I did not relate fully when recounting it, and this is it: To exemplify the hidden and most telling proof of the ruler’s existence, Maimonides writes of the encounter between the rich money-changer and the poor man: “This proof is to be found in the fact that while this money-changer is, as you see, a weak and small man and this great amount of dinars is placed before him, this other big, strong, and poor individual is standing in front of him and asking him to give him as alms a carob-grain and that the money-changer does not do this, but reprimands him and drives him off by means of words. For, but for his fear of the ruler, the poor man would have been quick to kill him or to drive him away and to take the wealth that is in his possession” (97). When I saw this example I thought, “This is cruel and vicious. Maimonides can’t have meant it!” But of course he did. For that was a dismal, albeit orderly, country ruled by fear alone, in which the true God and, therefore, charity, had no place. In the intervening chapters we have come on a long journey, up the mountain to Sinai and Ezekiel’s prophetic vision. Back down on earth we have read Maimonides’ explanation of the wisdom behind the 613 commandments �22 given in the Torah, observance of which he says perfects (indeed heals!) both our bodies and our souls. Not everyone will choose to enter the ruler’s palace, but those who are prepared may reach even its inner chambers. You will not be surprised by Maimonides’ description of what it means to enter. The one, he writes, who “has achieved demonstration, to the extent that it is possible, of everything that may be demonstrated; and who has ascertained in divine matters, to the extent that that is possible, everything that may be ascertained; and who has come close to certainty in those matters in which one can only come close to it – has come to be with the ruler in the inner part of the habitation” (619). And this brings Maimonides – and us – back to the notion of human intellect conjoined with the divine. True worship, he tells us, is not following a mere imagining or the authority of somebody else. “If,” he says, “you have apprehended God and His acts in accordance with what is required by the intellect, you should afterwards engage in totally devoting yourself to Him, endeavor to come closer to Him, and strengthen the bond between you and Him – that is, the intellect” (620). Our intellect is now called the bond between God and us. But how strong that bond will be is up to us; we, not God, are the ones who will determine its strength by the direction in which we turn. And that bond will involve the heart as well as the intellect, for love, not mentioned in Book I Chapter 1, is now present and is proportional to intellectual apprehension (621). Maimonides has told us earlier that Moses’ apprehension of God was like that of no other. In Chapter 51 of Book III he tells us that Moses, followed closely by Miriam and Aaron, achieved the highest form of passionate love, as tradition tells us that all three siblings died by God’s kiss, or, in Maimonides’ interpretation of the metaphor, “in the pleasure of this apprehension due to the intensity of passionate love” (628). As for the rest of us, even if no one else will ever reach that degree of apprehension and love, anyone can work, joyfully, to attain the highest understanding that is possible for him or her, hoping to reach, at the moment of death, a “condition of enduring permanence, [in which] that intellect remains in one and the same state, the impediment that sometimes screened him off having been removed. And he will remain permanently in that state of intense pleasure, which �23 does not belong to the genus of bodily pleasures” (628). Superseding corporeality, if only at the moment of death, this person will achieve true intellectual pleasure and the permanence that is divine. In the three chapters that remain of the treatise Maimonides returns to the activity with which he began, interpreting the meaning of three terms applied in the Bible to God because of his perceived actions – loving-kindness, judgment and righteousness – and speaking of the four senses in which the term wisdom is used, culminating with the human intellect, whose excellence will, in a metaphor often used in the treatise, necessarily overflow into worldly actions. He ends the body of the treatise with the following passage: “It is clear that the perfection of man that may truly be gloried in is the one acquired by him who has achieved, in a measure corresponding to his capacity, apprehension of Him, may He be exalted, and who knows His providence extending over His creatures as manifested in the act of bringing them into being and in their governance as it is. The way of life of such an individual, after he has achieved this apprehension, will always have in view loving-kindness, righteousness, and judgment, through assimilation to His actions, may He be exalted, just as we have explained several times in this Treatise” (638). These words read like a description of what Maimonides himself might have hoped to attain as a scholar, a teacher and a man, and what he might have hoped for his gifted pupil. They sound a ringing affirmation of the height of human excellence both intellectual and moral, which can be seen in the individual whose decision to turn toward the divine is manifested in the world by the lovingkindness, judgment and righteous actions that necessarily flow from that decision. This person is, indeed, the living image and likeness of God. If the Guide were a normal book it would end here. But it isn’t and it doesn’t. In an echo of the Epistle Dedicatory Maimonides follows the above statement with a direct address to Joseph and those like him: This is the extent of what I thought fit that we should set down in this Treatise; it is a part of what I consider very useful to those like you. I hope for you that through sufficient reflection you will grasp all �24 the intentions I have included therein, with the help of God, may He be exalted; and that He will grant us and all [the people of] Israel, being fellows, that which He has promised us: Then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped. The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined. AMEN God is very near to everyone who calls, If he calls truly and has no distractions; He is found by every seeker who searches for Him, If he marches toward Him and goes not astray. Remember, the words in italics are in Hebrew in the original; you will perhaps recognize the quotes from the book of Isaiah. The Guide of the Perplexed is a long and dauntingly complex work and yet, its author writes on its final page, it contains only “the extent of what I thought fit that we should set down in the Treatise” and “a part of what I consider very useful to those like you,” followed by the hope expressed that “through sufficient reflection” (and with God’s help) “you will grasp all the intentions I have included therein” (638). It is as if only now at the end of the treatise is the reader ready to begin the real work, and that is to understand what has not been said, to read the silence as well as the speech. Maimonides has never claimed to know all the secrets of the Torah; in fact, he has said more than once that he does not know everything. But he does claim to know more than he is telling and he is telling us here that we too can know more if we proceed properly. For all that he has told us about the Bible and its relationship to the Greek philosophical tradition – and he has told us quite a lot – he has only hinted at the most significant of the secrets the perplexed person must know in order to reach peace and rest �25 and safety. His last words to attentive readers exhort us to go back and read between the lines. This is not bad advice for any worthy book! ***** This lecture was delivered in Annapolis in January and in Santa Fe in December of 2016. It was supported by slides, which I have either omitted or incorporated into the text. At the end of the lecture I showed a slide from a copy of the Guide located in the National Library of Israel. Its left-hand page is the penultimate page of that book, analogous to the last page of our translation, with an added prayer in Aramaic. The poem of the translation and some other material are on the final page. If you care to consult it, you can find it in the World Digital Library. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. 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Title A name given to the resource Learning to Read Maimonides' Guide of the Perplexed Description An account of the resource Typescript of a lecture delivered on January 29, 2016 by Judy Seeger as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Seeger, Judith Leland, 1944- Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2016-01-29 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission make an audio recording of my lecture, and retain copies for circulation and archival preservation at the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make typescript copies of my lecture available for circulation and archival preservation at the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource text Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Bib # 83855 Relation A related resource <a title="Audio recording" href="http://digitalarchives.sjc.edu/items/show/720">Audio recording</a> Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/701fee2f60505eb351509b8196e23155.pdf 769bd7353f9a0f96adda64166903a1e0 PDF Text Text Making Time Count Daniel Harrell March 21, 2014∗ Lecture If you asked me the question “What is the time?” I could look at my watch—or these days, at my phone—and tell you. It’s 8:05. But what if you changed your question, by leaving out the deﬁnite article? Suppose your question weren’t “What is the time?”, but more simply, “What is . . . time?” In that case, it’s hard to know what my answer would be, but easy to suppose that it could not be as immediate, or exact, or conclusive as the time 8:05 was to your ﬁrst question. And about a matter less suited to our phones than to some philosophy about the nature of time. The Freshmen, in fact, have just ﬁnished reading one—Aristotle’s; and my debts to it in this lecture should be clear before I’m done. But so will my debts to Euclid. And the question that guides me tonight will not be “What is time?”—at least if asking this question means turning away, either at once or for good, from our phones, our watches, our clocks; or more generally, from the numbers we use to tell time, and as if our telling of time had nothing to tell us—to teach us—about the nature of time. My question, then, is something less like “What is time?”, and something more like: “What is it about time that allows it to be told?” What is it about time that allows us to ask about the time—deﬁnite article reintroduced—and to answer that question with all the immediacy, the exactness, and the conclusiveness of “it’s 8:05”—or rather, “8:07.” My conjecture for the next hour, then, will be that in telling you it’s 8:07, or indeed in referring to “the next hour,” and more generally in every ready-at-hand way we have through numbers of marking time, measuring time, reckoning time, there is something important to discover, even essential, about the nature of time. Something that accounts for time, in our counting of time. But what could this be? After all, there is nothing essential in my calling the next hour “an hour.” For I could just as well have called this hour “60 minutes.” Or even “3,600 seconds”—if I’ve done my math right; and despite the fact that the number 3,600 is not the number 60, nor is 60 the number 1—if there is such a number. Our counting of time in this sense, the sense in ∗A lecture delivered on this date at the Annapolis campus of St. John’s College. 1 �which we use numbers to mark intervals of time, seems borrowed and arbitrary rather than rooted or necessary—a matter of convention rather than essence. And there is even more convention, it would seem, in the counting of time that led me to say it was 8:05, or 8:07, or, right now, 8:08. This is the count where we use numbers to mark moments of time rather than intervals. For while it may be 8:08 in Annapolis on this side of King George Street, on the other side, it is 20:08—and in Santa Fe, only 6:08. I could also call it 6:08 in Flagstaﬀ—if I were giving this lecture before Spring Break. But in giving it tonight, I will have to admit that it is only 5:08 in Flagstaﬀ, since Daylight Saving Time goes unobserved in Arizona. And if I were giving this lecture before the Uniform Time Act of 1966, I wouldn’t know what to say about the time elsewhere. For back then, cities in the United States could choose their own dates for Daylight Saving Time at will; and they did, in what Time Magazine called a “chaos of clocks.” Not the clocks we ﬁnd populating Einstein’s theory of relativity, as if cities had discovered themselves in diﬀerent frames of reference with no present moment in common; but rather the clocks we more innocently use in everyday life, where there is taken to be a present moment in common, but no like moment in number, it seems, no “now” that belongs to number to stop us from assigning the present moment diﬀerent numbers at once—where “now” is 8:10 in Annapolis, 7:10 in Memphis, 6:10 in Santa Fe, or 5:10 in Flagstaﬀ. Giving content to this present moment, moreover, still gives us no sense of the number that might belong to it. The “now” that begins Friday Night lecture in Annapolis, for example, is oﬃcially 8, but it used to be 8:15. In Santa Fe it is 7:30, but used to be 8. Similarly with the “now” that begins seminar: for undergraduates in Annapolis, this is 8, but for GI students 7:30—and 7:30 in Santa Fe for both. —Except for the 4:30 seminars, one for each class, the year I was in Santa Fe. And if we include seminar-parties, where the start-time is assigned at will, well—there would seem no number excluded in principle: which is again as if there is no “now” in number. And if time itself exists only “now,” in the present moment, since the past is no longer and the future not yet, then there is nothing of time in number. But then we might have inferred this much—that time is one thing and number something else—even without such examples. For if we think of time as having any existence beyond the present moment, it is most likely when we think of this moment as ever-new, making time like a river, ﬂowing ever onward. But our counting of time uses number to form a diﬀerent kind of succession, which is never continuous, and usually recurring: going repeatedly back to 1 from day to day, week to week, month to month, and year to year, even as time itself rolls on—a fact soon enough written on our faces, even if we erase it from our clocks and calendars. Our counting of time in these respects even suggests that the count is not really of time, but rather of place, in following motions that, unlike time, continue and ﬁnally complete themselves with respect to place. We count to 365, then, in following the yearly trip of the earth around the sun; as we count to 30—or close enough—in following the monthly trip of the moon around the 2 �earth; or to 24, in following the daily trip of the earth around itself. And dividing this 24 into its units, accordingly divides the earth into twenty-four places—each a so-called time zone, explaining the diﬀerence in time between Annapolis and Santa Fe as really a diﬀerence in place. Even our weekly count to 7 in this sense, which otherwise has no source in the completed motion of any celestial body, might still be said to follow one—the very motion that, on one account at least, created every celestial body, along with everything else, over six days of work ﬁnished by a seventh of rest. Nor need we look so far above us for seeming proof that our telling of time is really of place. For we can ﬁnd this proof writ small on the face of any watch, where every number has its place, and every time in turn, its position. Yet if time itself has no place or position—and we might even consider it a negation of any place or position—then our every clock, it seems, tells a bald-faced lie. But this is to argue against what I earlier called my conjecture for the next hour—now my conjecture for the next forty-ﬁve minutes—which is that our every clock tells the truth. And perhaps it is time—whatever that may be—to make the case for clocks. Consider again our sense of time itself, when we think of it like a river. In certain respects—decisive respects, I think—the simile falls short. For the motion of a river, we can see and say, is made by the river, as it moves along its banks, now more swiftly, now more slowly. But in the motion of time, there is nothing like the river or its banks to see, nothing visibly moving relative to anything else. And no surprise, for there would only be anything visible, it seems, if the motion of time were a motion in space. This motion is already peculiar, then, in belonging to time and time alone. And it becomes still more peculiar when we consider its progress. We sometimes fancy that, again like a river moving swifter or slower, time itself can ﬂy or drag. But if time could really do this, how would we know? When anything else changes its speed, after all, we can use some unit of time to conﬁrm it, as a change in the distance traveled, for example, per minute. But we are deprived of this unit to conﬁrm any change of speed in time itself; for the unit is now in question: is this minute, when compared to the last, or the next, faster or slower, longer or shorter? And even before this question we must ask another, since to say that time can change its speed assumes that time has a speed. But what could we mean by time’s speed? In what sense could time itself travel any distance, if we are then deprived of any measure in space to account for it? And how long would it take time to travel this distance, if we are then deprived of any measure in time to account for it? It begins to look as if our attributing any motion to time involves a category mistake, claiming for time itself, and apart from space, what can only happen in time and space together. And this correction suggests that time itself is not a motion, but rather a medium for motion—a qualiﬁcation implicit in our sense that when something moves from place to place, it does so in, or even through, some corresponding length of time. But to admit even this much risks another conﬂation of time and space; for what could we mean by a “length” of time? Indeed, the only conception of time so far that promises to escape any such conﬂation with space, is one that reduces the length of time to “now,” the 3 �present moment, since the present moment can be conceived to have no length. It makes sense to think that this moment lasts only, well, a moment, or instant, before a new such moment takes its place, so to speak. Or, to borrow an earlier formulation, it makes sense to think of the present moment as ever-new. But this is also what tempts us to compare time to a river. And if that analogy is false in being spatial, then what is time really like in being temporal? It is just here, I think, that our counting of time deserves some credit. For let us suppose that the present moment indeed has no length. If it has no length, then it is no larger, we could say, than a geometric point. But saying this risks another spatial analogy. For even though the point has no part according to Euclid’s deﬁnition, its integrity in this sense, being spatial, makes the point a position, or location. The point is where a line begins and ends, for example; or where any two lines intersect. But the integrity of the present moment, being temporal, is opposed to this; and we might even characterize it as if it negated the integrity of the point, by saying that the present moment can occupy every location in space, not just the one location occupied by a point. But saying this still relies on an appeal to space—all of space in fact. So what should we say instead? A more promising characterization, I think, is one I just mentioned a moment ago: namely, that the present moment is ever-new. For as the present moment begins, it ends, in having no parts; and as it ends, it is replaced, in having no position. This is why the integrity of the present moment is temporal rather than spatial; for in having neither part nor position, this moment establishes time as a dimension of succession rather than simultaneity. But this gives us a way to distinguish absolutely the present moment from the geometric point. For if the present moment is indeed evernew in lacking parts and position, then one such moment will be replaced by the next immediately, without any space between the two. And the lack of space would be another mark of the moment’s temporal integrity. But space is precisely what remains as a mark of spatial integrity, as the position without parts possessed by the point, allows it to occupy space without consuming it. Thus, there is no way to encounter points in succession, from one to the next; between any two, no matter how close, there will be space enough for a third. But the present moment, then, is not only not a point, it is not even like a point. And if we have any hope of ﬁnding something that the present moment is truly like, it will have to be what has neither parts nor position. But saying “what has neither parts nor position,” as it happens, is one way to deﬁne the unit, out of which, at least according to classical arithmetic, every number is made. I say “classical,” since we are tempted, by later developments in the theory of number, to think of the unit itself as a number. I even mentioned the number 1 near the beginning of my lecture, before catching myself. And if we do think of the unit as a number, then it is easy to suppose it has both position and parts, being the ﬁrst of the so-called counting numbers, which we can always divide by a larger such number to yield some fraction of itself. But it is precisely those suppositions that the classical understanding of number calls into question. And it is the unit on that understanding, I now propose, that not only makes most sense of how we count when counting time; but is 4 �also what time is most like when we erase any hint of space from our sense of it. Or to put this proposal another way: we are all Euclideans when we tell the time—and time itself is Euclidean most of all. To make sense of this proposal, let me ﬁrst oﬀer a simple sketch of the likeness between number and time that I have in mind. I just concluded that the present moment, in lacking parts and position, is ever-new. But then we could also say this of the unit, since it too lacks parts and position. Or to put this another way, since the unit lacks parts and position, we can think of it as a recurring whole, which corresponds to the ever-new present moment. And if we then assign the numeral “1” to the unit, we can conceive its recurrence as producing a count of the ever-new present moment, like so: 1, 1, 1, and so on. But if the unit remains whole in its recurrence, then it would seem as if the unit must somehow encompass its recurrence. That is, the unit must somehow encompass the fact that it is being taken once, twice, thrice . . . , in the count 1, 1, 1. . . . So the count in question is better conceived as going 1, 2, 3, and so on, proceeding through every number in turn. And as the evernew present moment establishes the succession we call time, this count of the present moment can be understood as belonging to time, as being a counting of time. In light of this sketch, which all but identiﬁes time with number, my earlier reasons for denying any connection can be reconsidered. The ﬁrst of these reasons was that there seems to be nothing essential in my calling the next hour “an hour.” For I could just as well call this hour 60 minutes, or even 3,600 seconds. If my sketch above is correct, however, I think we will have to say that this is mistaken. For counting to 3,600 is diﬀerent from counting to 60, while counting to 1 isn’t even possible, since 1 deﬁnes the start rather than the end of any count. But why, then, would we think that the diﬀerent numbers in this case are equal, and equal in turn to the unit? I think it’s because we are once again conﬂating time and space. We refer to the next hour and divide it at once into minutes, as if the hour we tell time by had position and parts. But when we give the unit position and parts, we are no longer telling time by it; that is, we are no longer using the unit for counting. We are rather using the unit for measuring. Or to put it another way, the unit that can indeed possess position and parts makes for the numbers we read oﬀ a ruler, not the numbers we read oﬀ a clock. What I mean by this is that the succession of numbers on a ruler, say from 1 to 12, is meant to carry us through space rather than time, in an act of measurement rather than counting. For when we apply the ruler to a length, the length, being spatial, will carry us through the successive numbers on the ruler at once. And if the length should end somewhere between two such numbers—say between 8 and 9—there is nothing to stop us from dividing the unit between them into as many parts as needed, again at once, to give a more accurate reckoning of the length. And this reckoning, so-called, will thus be a matter of inspection rather than calculation. But on a clock, at least if we are using it for a reckoning of time, numbers work radically diﬀerently, even if they look the same. And this is why a clock tells the truth. As an example, take 5 �the current time on my phone: 8:29. At ﬁrst glance, this time may look like the number in my ruler example: a number between 8 and 9, which is taken by dividing the unit between 8 and 9 into parts—in this case, sixty parts, or minutes. But one sign this ﬁrst glance is deceptive is the punctuation mark I see on my phone—a colon—that separates the 8 from the 29 And if I conﬁrmed the time on my phone by looking at a watch, my having to read the 8 from the position of one hand and the 29 from the position of another hand would reﬂect the truth. The time 8:29 is really composed of two numbers, neither of which is reached at once, but rather in separate counts. The one number is reached in a count to 8; while the other number is reached in a count to 29, preceded by at least 8 counts to 60. And we are stopped, then, from dividing the unit between 8 and 9 into parts in this case—our so-called “next hour”—since there is no unit to divide: the count that reaches 8, in being a count, hasn’t yet reached 9; while the count that reaches 29, in being a count, started at 1, in a reﬂection of the unit’s integrity rather than divisibility. So while diﬀerent numbers may make no diﬀerence to a measurement of time; they make all the diﬀerence to a reckoning of time. In this analysis of the numbers on a clock, however, there is a strange implication for the present moment, which I will only mention here before returning to it later. If we are making two counts when we tell the time, in this case having reached 8 by the one count and 29 by the other, then it looks as if there are two present moments: the one that belongs to 8, and that we call “the hour”; and then the one that belongs to 29, and that we call “the minute.” It would be easy to say that the minute is contained in the hour, reducing the two moments to one, if we could say that the hour had parts. But I just argued against this. Yet how could the hour, then, be one present moment and the minute be yet another present moment? Especially if the present moment, in having no parts, has no length, and ends as soon as it begins? Doesn’t this imply that there can be merely one such moment at once, and indeed that our reckoning of it, whether by hours or by minutes, is rough? Inexact? As I said, I will return to this matter later, but I think I must accept the strange implication. If time and number are identiﬁed in the way I sketched above, then I think we will have to admit more than one present moment at once—indeed, as many such moments as are reached in diﬀerent counts. And when I declare the time to be 8:29, or rather 8:34, I am counting to diﬀerent present moments at once, the one that still belongs to 8, and the one that now belongs to 34. We will also have to admit, I think, that there is nothing rough or inexact in either count, since the present moment, in having no parts, is no bigger or smaller than the unit in either count, which also has no parts. But this brings me to the second reason I gave earlier for thinking that time is one thing and number something else. For if it is now 8:34 in Annapolis, then it is now 6:34 in Santa Fe. Before, I took this to mean that while Santa Fe and Annapolis share the same present moment, they assign it diﬀerent numbers, and that this reﬂected a diﬀerence in place rather than time. But if my sketch above is correct, I think we will have to say that Santa Fe and Annapolis do not share the same present moment, and for reasons unrelated to any theory 6 �of relativity. For Annapolis has reached the number 8 in a count by hour that Santa Fe has only made to 6, which in turn means that our respective counts by minute diﬀer by factors of 8 and 6. Thus, Santa Fe’s present moment is indeed diﬀerent from ours, and in fact a present moment that lies in our past, in just the way that 6 is diﬀerent from 8, and in the count to 8, already passed. So because Santa Fe is at a lesser number in its counting of time than Annapolis, Santa Fe is, right now, at an earlier moment in time than Annapolis, right now, apart from any diﬀerence in place. And again, in a matter I will have to return to, it looks as if identifying time with number means admitting that there can be more than one present moment at once; and in this case we have at least four: the two that belong to the counts of hour and minute in Annapolis; and the two that belong to the counts of hour and minute in Santa Fe. This multiplication of present moments, moreover, is implicit in the way I would now want to correct my earlier conclusion about the diﬀerence between time and number. Then, I said there was no “now” belonging to number to stop us from assigning the present moment diﬀerent numbers at once. But in identifying time with number, I think I will have to say just the opposite: for the “now” belongs to every number in turn; which means there is indeed something stopping us from assigning the same present moment diﬀerent numbers at once. For if the numbers are diﬀerent as the result of diﬀerent counts, then the present moments are diﬀerent as well. This brings me to my last reason, which was more general, for denying any connection between time and number. I said that the present moment, being ever-new, makes time like a river, ﬂowing ever onward; while our counting of time uses number to form a diﬀerent kind of succession, which is never continuous and usually recurring. But since then, I think I’ve given us better reasons for denying that time is like a river. And on the matter of continuity, I think we can say that temporal succession is no diﬀerent from numerical succession, at least if we conceive the numerical in this case, again, along classical lines. For then there will be no gaps in our count, as every number is composed by the unit, and reached by the unit in turn. This is continuity enough to reckon with the like succession of time, where every present moment leads directly to the next, leaving no gap in the event. But what about the matter of recurrence? For this does seem to distinguish a temporal succession, where every moment leads directly to the next, from any numerical succession where we reach some number in our count only to start the count over at 1; and for reasons, so it seemed, having nothing to do with time, and everything to do with space. We count to 365, or to 30, or to 24, so I said, in following the circuits of celestial bodies. But in fact the most important examples of a recurring count are not found in our calendars and clocks, but rather in a waltz, or a line of iambic pentameter. And in those cases, the sense of the count’s recurrence seems to lie within rather than without, as we can hear the recurrence in sound without needing to see anything in space make a circuit, or even have what we hear in sound be made explicitly numerical. If I simply go: da-dah, da-dah, da-dah; or, dah-da-da, dah-da-da, dah-da-da—the recurrence of a count is plain. And this recurrence is made articulate in the arts 7 �of poetry and music, which we credit for having somehow shaped time rather than space into a whole. So even if the recurring counts in our calendars and clocks typically follow some completion in space, these same recurring counts ought to make a temporal sense in themselves, as if they produced a completion in time. But what kind of sense could this be? Indeed, how could there be a whole in time, if the succession of moments that constitutes time can only compose this whole part by part, but leaves every such part at that moment in time, preventing the parts from ever coming together as a whole? I think there is an answer to this question; and it returns me, at last, to the strange implication about the present moment that I mentioned before. For let us suppose there can be more than one present moment at once. As an example, take again the time on my phone, which is now 8:41. And I will again interpret this time as involving two counts of two present moments, the hour that belongs to 8, and the minute that belongs to 41. And again, we might reduce the two present moments to one, if we could say that the hour at 8 contained the minute at 41. But we can’t say this, I continue to think, without wrongly dividing the hour we tell time by into parts. But what I think we can say is almost the opposite: it is not that the hour contains the minute, but rather that the minute contains the hour, in the following sense. This minute, or present moment, belongs to a count that will go to 60, and then start over at 1. But why? Why start the count over? We start this count over, not to follow the circuit of any celestial body, but rather to follow the count of the hour at 8, as it proceeds to 9. And by going from 60 back to 1 as 8 proceeds to 9, we take what was encompassed in the count to 60, and relate it at once to what was reached in the count to 8, in a still-larger encompassment. Or in more temporal terms: we contain the present hour in a succession of minutes. And since this hour is whole, the succession of minutes becomes whole. If this analysis is right, then it suggests that there can indeed be temporal wholes, but only if there can be more than one present moment at once. There is, however, a question that remains if everything I have said so far is correct. For again, I have all but identiﬁed time with number, by reducing them both to elements that lack any position or parts. It is diﬃcult, then, to tell any diﬀerence between the present moment and the unit; and diﬃcult in turn to tell any diﬀerence between time and number. But is there any diﬀerence? Aristotle, for one, thought that time is a number, and I hope my lecture has given a sense of how deﬁnitive a thought this might be. For the answer to the question could well be simply no. And in that case, there is no diﬀerence between time and number precisely because time is a number—and perhaps every number in turn. If this is right, then our telling of time tells the truth, and perhaps the whole truth. And the next time someone asks you “but what, then, is time?” you might look at your phone, and say: it’s 8:45. 8 �Afterthoughts I tried to do without two things in this lecture that one ﬁnds explicit in Aristotle’s account of time: the ﬁrst is motion, insofar as time, for Aristotle, is a number of motion; and the second is the soul, insofar as this number of motion requires an enumerator. I was hoping, by contrast, to make sense of time’s relation to number as if it were an identity, which means as if the enumeration could happen on its own, by the very nature of a unit without position or parts; and also as if the enumeration made sense without any additional reference to a motion (whether this be the motion of a planet, or a pendulum, or an atom). Or to put what I was hoping to do without another way, I wanted to make sense of time as if the clocks we tell it by were made by time rather than by us. The Question Period (for which I thank all the participants) showed me that it may be impossible to make complete sense of time on this level of abstraction, even if I still think it was worth the try. 9 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. 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Title A name given to the resource Making Time Count Description An account of the resource Typescript of a lecture delivered on March 21, 2014, by Daniel Harrell as part of the Formal Lecture Series. Mr. Harrell describes his lecture: "What is time? It is tempting to look straightaway to some theory or philosophy of time for an answer to this question, even though we 'tell the time' by watches, clocks, and nowadays even phones. And I think that our telling of time indeed tells us something about the nature of time, as well as about the nature of number. In my lecture I hope to show why that is, and what it is." Creator An entity primarily responsible for making the resource Harrell, Daniel Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2014-03-21 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to: Make an audio recording of my lecture, and retain copies for circulation and archival preservation in the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make a typescript copy of my lecture available for circulation and archival preservation in the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource text Format The file format, physical medium, or dimensions of the resource pdf Subject The topic of the resource Time Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Bib # 81878 Relation A related resource <a title="Audio recording" href="http://digitalarchives.sjc.edu/items/show/274">Audio recording</a> Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/bf94435e925d7dfea916df54baf5f55f.pdf b3bf5b245bf7f902f20d5ed703221a39 PDF Text Text Leibniz's Monadology and the Philosophical Foundations of Non-locality in Quantum Mechanics. by J.H. Beall St. John's College Annapolis, Maryland Abstract: One of the most troubling aspects of our understanding of modern physics, generally, and quantum mechanics, specifically, is the concept of “non-locality.” Non-locality appears in an entire class of experiments, including the so-called “two-slit” experiment. In these, particles and “quanta” of light can be emitted and absorbed individually. Yet in the way these particles or quanta traverse the space and time between emission and absorption, they appear to behave not as point particles, but as though they were distributed throughout the entire spatial volume and temporal extent of the experiment. That the phenomenon of non-locality has recently been corroborated over macroscopic distances of the order of 10 kilometers makes these effects all the more remarkable. In this lecture, I shall review the experiments and arguments that have led to an acceptance of nonlocality in modern physics, and will suggest that the concept of space and time that this understanding implies is consistent with Leibniz's Monadology, wherein our ideas of space and time are fundamentally different from those given to us by our intuitions. �Outline of Lecture: 1. Leibniz's Monadology Principle of sufficient reason Leibniz-Clark Correspondence Leibniz and Newton 2. Quantum Mechanics: An Eternal, Golden Braid Einstein's paper on the photoelectric effect Rutherford, Bohr, de Broglie, and Heisenberg: an eternal golden braid The Heisenberg Uncertainty Principle Einstein, Padolski, and Rosen's response to Heisenberg and Bohr 3. Bell's Theorem (or Bell's Inequality) Bell's work at CERN a synopsis of Bell's inequality via entangled particles Bell's untimely death Henry Pierce Stapp's paper on Bell's Theorem and it's implications three reasonable demands: locality, causality, and individuality must abandon one of the three best option: abandon locality Experimental foundation: Stern-Gerlach correlation experiments and more recent experiments with quanta of light Professor Carol Alley's indignation What is the Speed of Quantum Information?” 18 km, 10,000 times speed of light. “ 4. Like shadows on a Cave Wall: Leibniz's ideas of “space” as a kind of answer to the problem of nonlocality 5. Concluding remarks The coherence of mind—The Emporer's New Mind: Roger Penrose on the unity of cognition The commonality of experience The problem and promise of entanglement �1. Leibniz's Monadology Principle of sufficient reason Leibniz-Clark Correspondence Leibniz and Newton Leibniz's writings on the philosophical, mathematical, and natural sciences represent a coherent, if somewhat surprising whole. Nowhere is this more clearly illustrated than in the Monadology, the Discourse of Metaphysics, and the Leibniz-Clark correspondence. Leibniz begins with the view of God as a maker, a being who makes the world the best possible. Part and parcel with this view of the world is Leibniz's Principle of Sufficient Reason. It goes something like this: one monad can only be different from another because of its different character or qualities. I'll use a modern idea of a monad to illustrate this: an elementary particle like an electron. I hope my choice will become plausible a bit later when we start the discussion of quantum mechanics. Is one electron the same as another? If so, if there is NO difference between “this electron” and “that electron”, then they would be the same, since by the Principle of Sufficient Reason they cannot be distinguished. But my simply pointing to them is an indication of the differences. “This electron” IS different from that one, because it has an explicitly different representation that is indicated by my pointing at them. If I were to insist on a Cartesian representation of this difference, I can make a threedimensional coordinate system with a particular origin and three orthogonal axes, labeled x, y, and z. Numbering these axes, I can locate “this” electron and distinguish it from “that” electron by the use of three numbers, x1, y1, and z1, and x2, y2, and z2. I can then say that I have a representation of each of these two electrons as different, given these two sets of three numbers. I can even represent their separation of this electron from that electron by a three-dimensional version of the Pythagorean theorem. Leibniz makes this explicit several places in his works. For example, in the essay, “On Nature Itself (pp 164 – 165), he states in arguing against Descartes' reliance on geometry in physics. Given such an identity or similarity between objects, … not even an angel could find any difference between its states at different times, nor have any evidence for discerning whether the enclosed sphere is at rest or revolves, and what law of motion it follows....Even if those who have not penetrated these matters deeply enough may not have noticed this, it ought to be accepted as certain that such consequences are alien to the nature and order of things, and that nowhere are there things perfectly similar (which is among my [Leibniz's] new and important axioms). (Leibniz's essay, On Nature Itself, paragraph 13) Of course, electrons have other properties as well: charge, mass, angular momentum (they seem to spin like tops), magnetic moment (they act like tiny bar-magnets), velocity, momentum, and kinetic energy, among other things. Each of these qualities or characteristics can also be represented by a series of numbers or “coordinate expression.” I've always fancied that in a very formal sense an electron or any other elementary particle (had Leibniz known about them) could be represented as an aggregation of numbers (or coordinate expressions) related to another monad. This other monad could also be represented in a similar way. By the Principle of Sufficient Reason, some of these coordinate expressions are different from the coordinate expressions of all other monads. The other thing to mention about monads is their unity. They are “simple.” They do not have parts. �According to Leibniz, they represent a unity of different properties, much like a geometric point that is the nexus of many geometric lines. Leibniz states that: Everything is full in nature... And since everything is connected because of the plenitude of the world, and since each body acts on every other body, more or less, in proportion to its distance, and is itself affected by the other through reaction, it follows that each monad is a living mirror or a mirror endowed with internal action, which represents the universe from its own point of view and is as ordered as the universe itself. Leibniz, Principles of Nature and Grace, Based on Reason, paragraph 3. Some even have the property of being “be-souled.” So look around you. According to Leibniz, you are sitting among a reasonably large group of monads, each of which is capable of noticing you and regarding you as separate, individual “beings.” There is one final thing about monads (among their many interesting properties) that bears on our discussion of quantum mechanics. As Leibniz says, tt another point, in the Monadology: The monads have no windows through which something can enter or leave. (Monadology, paragraph 7) Monads have no “windows.” Yet each monad is a representation to a greater or lesser extent of everything else in the Universe because it is linked to all other monads by means of its relation to God. That is, each monad is a reflection of the entire Universe precisely because it is in some way a projection of a part of God. The debt Leibniz owes to Plato's Republic for this concept (note that I did not say image) is nowhere directly acknowledged by Leibniz, but it is manifest. The one quarrel Leibniz would have with my associating him with the image of the Cave in the Socratic dialog is simply that it is an image as opposed to something that dwells in the understanding. For Leibniz's God is, at least to my thinking, a Mathematician, and He, like Dedekind, holds that mathematics has no need of geometry. In this conception, then, there is a profound similarity between all of our connections with one another and with the physical, social, and moral world. It seems clear, therefore, that Leibniz does not think that space has an actual existence. As he states explicitly, As for my own opinion, I have said more than once that I hold space to be something relative, as time is, that I hold it to be an order of coexistences, as time is an order of successions. (Letters to Clark, Leibniz's Third Paper, Paragraph 4) This is radically at odds with Newton's Principia, wherein Newton seems to deduce the existence of absolute space from the existence of absolute (i.e, accelerated) motion. For Newton, space is the “sensorium of God.” Let us ponder this for a moment. For Newton, space has an existence. We can look out into the space before us and hold it in our minds as something, even though we can (as Kant does) in our imaginations remove all of its contents from the space that holds it. What is left over is space, be it a cubic centimeter in front of us or volume 100,000 parsecs on a side. �When Leibniz sees this emptiness, he views it as an actual metaphysical void, something that not even God can relate to. As such, it is an abomination. Leibniz cannot accept a thing that God cannot act upon, and the idea of an actual void is such a thing. Since God must be able to act on all creation, a genuine metaphysical void cannot exist. This is one of the reasons why the Leibniz-Clark correspondence (Clark was taking Newton's part) makes little headway to change the authors' minds. The grounds of the conversation are radically different. It is a worthy anecdote to relate that Leibniz and Newton never acknowledged the other's invention of the differential and integral calculus. And it is helpful to note that Newton's development of the calculus relies on geometrical constructions, while Leibniz's relies on an evolution of Descartes' algebra. Is it true that Leibniz uses sketches of curves and lines for his derivations, in part because we are visual creatures, but Leibniz's derivations do seem to be less reliant on images of extension. Thus, for Leibniz, extension has no actual existence. What we interpret as extension, as space, is a representation given to us by God. It is very likely that the same is true for time in Leibniz's metaphysics. This separation is like a three-dimensional Pythagorean theorem whose terms are given to us. What we interpret as a spatial extension is a coordinate interval that we call space, just as temporal separation is a coordinate expression that we call time. What separates us, what we interpret as distance, is just a shadow on a Cave wall caused by our origin within a common light. What separates us from the amber light of ages past is an equivalent coordinate expression whose regularity is provided by God. I cannot resist at this point recalling for you the yarn in the Odyssey when the hero is among the Phaeacians, and Homer brings us back from the story Odysseus is telling into Alkinoos and Arete's palace hall with it's feast and polished stone floors and torchlight. The momentum of that telescoping does not stop there, but places us back firmly into the present where we realize that we are reading words two thousand years old about a story that is a thousand years distant even from that remote past. Like Leibniz's God, Homer has linked us to the ages, and three millennia are as nought. One other element of Leibniz's philosophy will prove useful later: Leibniz directly addresses the problem of a Deity that weaves out our destiny to construct the best of all possible worlds. This Deity knows everything we are capable of doing, knows all of our potentialities, and further, knows all of our past. And since every present state of a simple substance is a natural consequence of its preceding state, the present is pregnant with the future (Monadology, paragraph 22). Thus, the “Demon” in Laplace's Essay on a Theory of Probability takes its tack from Leibniz. Laplace says explicitly: We ought then to regard the present state of the universe as the effect of its anterior state and as the cause of the one which is to follow. Given for one instant an intelligence which could comprehend all the forces by which nature is animated and the respective situation of the beings who compose it -- an intelligence sufficiently vast to submit these data to analysis-it would embrace in the same formula the movements of the greatest bodies of the universe and those of the lightest atom; for it, nothing would be uncertain and the future, as the past, would be present to its eyes. (Laplace, A Philosophical Essay on Probabilities, ch II) Leibniz seems to recognize the determinism of such a God, but sidesteps the troublesome argument of �the lack of free will by claiming that God knows all possible predicates of our being, and so chooses the path which we would follow anyway! I regard the foregoing comments about Leibniz's Monadology as a preamble to our discussion of the problem of non-locality in quantum mechanics, especially as the concept of non-locality has been articulated by interpretations of the work of John Bell, an elementary particle theorist who worked at CERN before his untimely death in the Fall of 1990. But first, I shall try to provide some background on the landscape in which Bell developed his certifiably famous theorem. 2. An Eternal, Golden Braid: Quantum Mechanics in Rutherford, Bohr, de Broglie, Heisenberg, and Einstein Einstein's paper on the photoelectric effect Rutherford, Bohr, de Broglie, and Heisenberg: an eternal golden braid The Heisenberg Uncertainty Principle Einstein, Padolski, and Rosen's response to Heisenberg and Bohr It is surprising at first gloss that of the four papers Einstein published in 1905, the one for which he was awarded the Nobel Prize in Physics was not one of the following: The one on Special Relativity, entitled “On the Electrodynamics of Moving Bodies”. Annalen der Physik 17 (1905): 891-921; nor the one entitled “Does the Inertia of a Body Depend upon its Energy Content?” (the famous E=mc2 paper), in Annalen der Physik 18 (1905); nor the one on Brownian motion, entitled “On the Movement of Small Particles Suspended in Stationary Liquids Required by the Molecular-Kinetic Theory of Heat.” in Annalen der Physik 17 (1905): 549-560. As an aside, it is worthy of note that this is the 100th anniversary of the publication of the 1915 paper on General Relativity, and the 150th anniversary of Maxwell's publication of his theory of light as electromagnetic waves. The actual phrasing from the Nobel Prize Committee was “for his services to Theoretical Physics, and especially for his discovery of the law of the photoelectric effect." The so-called “photoelectric effect” paper has a curious title: “Concerning an Heuristic Point of View Toward the Emission and Transformation of Light.” It was also published in Annalen der Physik 17 (1905): 132-148. It was one which marked the beginnings of what is now called Quantum Mechanics. In the paper, Einstein characterizes the wave theory of light in the following manner: ...the energy of a beam of light from a point source (according to Maxwell's theory of light or, more generally, according to any wave theory) is continuously spread over an ever increasing volume. In the next paragraph, Einstein notes that The wave theory of light, which operates with continuous spatial functions, has worked well in the representation of purely optical phenomena and will probably never be replaced by any other theory. �But in the next paragraph, he states that It seems to me that the observations associated with blackbody radiation, fluorescence, the production of cathode rays by ultraviolet light, and other related phenomena connected with the emission and transformation of light … are more readily understood if one assumes that the energy of light is discontinuously distributed in space. In accordance with the assumption to be considered here, the energy of a light ray spreading out from a point source is not continuously distributed over increasing space but consists of a finite number of energy quanta which are localized at points in space, which move without dividing, and which can only be produced and absorbed as complete units. On the one hand, Einstein allows for a “wave theory” like Maxwell's waves in a luminiferous aether wherein the light it transmitted, reflected, and refracted. He “heuristically” considers light to be a particle during light's emission from and absorption into material bodies. It is perhaps ironic that Einstein was never able to reconcile his conception of the dual nature of light with the equivalent, dual character of particles as both material bodies and waves, a solution posed by de Broglie to provide an explanation of Bohr's model for the energy levels of the hydrogen atom. Of course, this entire “braid” began with efforts to apply models from classical physics that explain everything from cannonballs to asteroids to planets to the very small structures within matter such as atoms and elementary particles via Galileo, Thomson, Millikan, and Rutherford. By way of a truncated outline of the argument, Bohr used the existence of hydrogen spectral lines and the contemporary work by Planck to explain so-called Blackbody radiation. Planck made the hypothesis that discrete oscillators in matter had only certain fundamental modes with which they could vibrate. He asserted that these oscillators were in equilibrium with the thermal radiation from matter with a particular temperature, and thus explained blackbody radiation. Bohr wondered what the “Planck oscillators” could be, since the classical picture of an orbiting charge holds that it should radiate continuously. He hypothesized that his atom settled into quasi-stationary states and emitted and absorbed radiation during transitions from one energy level to another. It is likely that everyone in the audience is familiar with Bohr's model from high school science classes and many popular lectures and books on the subject of science. You Seniors are in the process of completing this sequence of papers. In fact, the Bohr model has become a commonplace picture of the atom. But such familiarity hides the utter strangeness of the concept. The atom is stable for a while, and then is excited or de-excited by the absorption or emission of light at a specific frequency. These energy levels are Bohr's answer to why the spectra of light from certain gases contains only certain frequencies. If you sprinkle salt onto the logs in your fireplace, the resultant light is a brilliant yellow. That yellow light contains only certain frequencies, frequencies that are as much an indication of the presence of the sodium in salt as your finger prints are of you as an individual person. We know the constitution of stars precisely because of this line-spectrum identification of elements, stars that can be hundreds or thousands of light years distant. The strangeness of the idea of the Bohr atom bothered de Broglie, who reasoned by a kind of symmetry derived from Einstein's photoelectric effect paper (wherein light can have a particulate nature, as well as a wave-like nature) that particles could perhaps have both a discrete nature and also a wave-like nature. In an immensely clever argument (he won the Nobel Prize for it), de Broglie argued that one �can calculate the “wavelength” of a particle by assigning it a specific momentum, which implies that it has an energy. That energy can be used to calculate a characteristic wavelength, E = hν = hc/λ. It is a stunning triumph for so simple an argument that the wavelengths thus calculated for an electron in the Bohr orbits for hydrogen is exactly the circumference of the quasi-stationary orbits for electrons in the hydrogen atom. So the electrons are not exactly particles when they are inside the atom. They also have wave-like qualities. Schroedinger was a young assistant professor when de Broglie published his astonishing idea. I have it on good authority that Schroedinger was assigned the task of giving the journal club lecture at his university the next week. It's a bit like these Friday night lectures, but less formal and typically they are on a week-day afternoon. The assignment was something like, “Take a look at de Broglie's paper and give us a synopsis of it at the journal club next Tuesday.” Schroedinger had a ski trip planned for that weekend (Friday through Sunday, apparently). Being the persistent soul that he was, he took a copy of de Broglie's paper and a book on solutions to differential equations in various coordinate systems (rectilinear, cylindrical, and spherical) with him on the ski trip. The short version of the story is that he didn't get much skiing done, but he came back well on the way of inventing wave mechanics, an explanation for the energy levels of atoms as kind of standing waves in space. His “eureka” moment came when he said to his bewildered ski companions, “I have just fit the energy levels of the hydrogen atom in a way you would not believe!” The standing waves were similar to the three-dimensional oscillations of sound waves in a concert hall. But standing waves of what? I believe Schroedinger originally thought of the standing waves as waves of charge density. The electron has wave-like qualities à la de Broglie, and it has charge, so it would make sense as an extension of de Broglie's hypothesis. But electrons have discrete charges when they are measured by Millikan in his famous oil-drop experiment. How come we never see fractional charges? Schroedinger's description of electrons (or any elementary particle, for that matter) was that they are aggregations of waves that reinforce in a certain region and cancel out everywhere else. This makes sense in explaining the energy levels of a hydrogen atom, but causes other conceptual problems. First slide (the Cat – on title page) Schroedinger's description of a particle as an aggregation of waves of some sort caused Heisenberg to analyze the behavior of such particles when we try to measure them. If we try to localize the particle as we do in the act of measurement, we confine it to a narrower region in space. That means we add up more and more waves. Each wave has a slightly different speed. Schroedinger needed these different speeds for different wavelengths in order to get the “wave-packet” to behave like a particle. But that means that the momentum of the particle becomes less certain over time, since, in order to localize the particle, we need to add more wavelengths, and adding more wavelengths means the velocity (and therefore the momentum) become more uncertain. �Slide 2: Slide of wave addition to produce wave-packet goes here There is actually a calculable limit to the uncertainty in the momentum times the uncertainty in the position of a particle. It is greater than or equal to Planck's constant. This is of course the Heisenberg Uncertainty Relation. It says that there is a fundamental, and not simply an experimental, limit to our knowledge of the location of a particle and its momentum. Slide 3: Slide of single slit diffraction and its relation to the Heisenberg Uncertainty Principle �A particularly helpful illustration of the Heisenberg derivation (and one that will be useful to us later in this lecture can be had by looking at single-slit diffraction of a plane wave. The wave can be a wave of light, an elementary particle like an electron, or even a water wave. If it originates from a far-distant source, the wave is essentially a series of parallel troughs and peaks with its propagation direction perpendicular to those troughs and peaks. When we allow it to approach a screen so that the peaks and troughs (as seen from above) are parallel to the screen, we can watch the interaction of the barrier with the oncoming waves. If there is an opening in the barrier that is of the same order as the wavelength of the waves, a fraction of the waves can pass the barrier. When this happens, a part of the wave front gets through the barrier, but for some fraction of the waves, the direction of the waves is changed because of the wavesfront's interference with itself. This interference produces a dispersion of the wave front that gives its velocity a vertical component. It is important to note what has happened here. We have limited the wavefront in the vertical direction to a x that is essentially the width of the slit. It has produced a dispersion in the velocity of the wave in the vertical direction, a v. In Schroedinger's terms, this dispersion in the velocity of the wave in the vertical direction (that is, in the same direction as the opening of the slit) is an uncertainty in the velocity. If we consider the wave as representing the motion of a particle, then the localization of the particle within a delta x produces an uncertainty in the momentum of the particle of order delta p. This illustration is not entirely fanciful. In fact, Heisenberg uses it as one of his derivations of the Heisenberg Uncertainty relation. Furthermore, the smaller the slit, that is, the smaller the uncertainty in position, the greater the uncertainty in the momentum. This has led to no end of problems in interpretation. One example of this is the fact that elementary particles (be they electrons, protons, or photons), when emitted from a source and directed toward a screen or grid whose spacings are the same size as the wavelengths of the elementary particles, will show a diffraction pattern on a screen downstream from slits. For the sake of clarity, we will consider only photons, although the discussion could as well apply to any elementary particle, including neutrons, protons, electrons, etc. Let a stream of photons set forth across the chaotic gulf toward a screen. Imagine this as like a scene from Milton's Paradise Lost as Satan launches himself across the chasm between hell and paradise. These photons are transmitted and diffracted as though they are electromagnetic waves. When they reach two slits in the screen, the waves interfere with one another so that there is a very specific pattern of light and dark lines on the screen downstream from the slits called a “two-slit” pattern. �Slide 4: Slide on single-slit vs. double-slit pattern here Suppose we turn down the intensity of the light. Let us make the light exceedingly dim, so that when we look at the screen or detector, we find only one cell on the screen illuminated or exposed (you remember photographic film, I trust?) at a time. Slide 5: Low Light/Flux level slide goes here What happens next is remarkable. This figure shows the buildup over time of electrons in a two slit experiment at very low flux levels. We see one quantum at a time arriving . As we watch, the �diffraction pattern begins to develop. We see the characteristic two-slit pattern. But we have allowed only one quantum (in this case, electrons) to be emitted at a time. How can we possibly get a two-slit pattern. Such an experimental apparatus exists. The results from it behave exactly as I have said. Apparently, the individual light or particle quantum goes through both slits at once. It is spread out over the entire space of the experimental screen (or more properly, the experimental volume) and then excites only one element of the detector. If this seems quixotic to you, it is. It is known as “the problem of measurement” in the vernacular of Shady Bend. The wave function (remember all those waves adding up to produce the wave packet) is spread out even for a single particle or quantum of light. The moment before it hits the detector screen, it is everywhere on the screen. At the next instant, it collapses into a single point. This is known as the “collapse of the wave function.” The collapse is apparently instantaneous. If these are material particles or quanta of light, they sort themselves into a single area on the screen instantaneously. There were many objections to this explanation, not the least of which was that it violates causality. The wave-packet description of the two-slit experiment requires that the waves instantly collapse to a single point, after having, a moment in time before, occupied the whole of the experiment. Bohr and Heisenberg made noble efforts to resolve this apparent contradiction by supposing that the wave function description of elementary particles was merely a calculation of likelihood or probability. Since probability is only a likelihood, the collapse of the wave function is merely the result of a measurement. And like any measurement, once it occurs, the answer is always, “Yes. That's what happened!” Einstein would have none of it. His famous quote, “God does not play dice!”, about the so-called Copenhagen Interpretation of Quantum Mechanics was an indication of his objection to the probability interpretation of the Psi-function. In his view, there was an underlying causal relation between the elements of the experiments and their outcomes that was not represented by quantum mechanics (QM). Yet QM is a remarkably successful theoretical method. In a paper in response to the probability interpretation of QM, Einstein, Podolski and Rosen (EPR) tried to show that the uncertainty relation developed by Heisenberg was flawed, and that some variations of the single or two slit experiment would give an inroad into figuring out precisely what the momentum and position of the particle would be. One of the thought experiments proposed to measure the momentum transferred to the screen by the impact of the particle, This (by conservation of momentum) would allow the particle momentum to be measured exactly, while the position would be localized to the region within the slit. But when one took into account the uncertainty in the position of the screen, the Heisenberg Uncertainty limit returned. A variant of one of the thought experiments used two particles that interacted prior to the slit, and then had one transfer its momentum to one screen while another's position was determined independently. Again, by conservation of momentum the second particle's momentum and its position were to be determined beyond the Heisenberg limit. Each response to EPR by Heisenberg and Bohr led EPR to a further amplifications of the experimental apparatus. While the correspondence in the scientific literature led many to accept the Copenhagen Interpretation and the Heisenberg Uncertainty limit, Einstein was never able to believe the probabilistic nature of Bohr and Heisenberg's interpretation. Yet the alternative to a probabilistic interpretation was an instantaneous collapse of a physical wave function. This instantaneous collapse would clearly exceed the speed of light, and thus render it �difficult to accept, since the limiting speed of the transfer of information in Special Relativity is the velocity of light. This is one of the fundamental hypotheses of Special Relativity. This led John Bell to a further analysis of the two slit experiment, and the theoretical development of Bell's Theorem (or Bell's Inequality), which has allowed many experimental test of locality, causality, and the predictions of quantum mechanics. It appears to contradict Einstein's hopes for a “hidden variable” theory, wherein true causality would be returned to the world. Apparently, this is not to be realized. �3. Bell's Theorem (or Bell's Inequality) Bell's work at CERN a synopsis of Bell's inequality via entangled particles Bell's untimely death Henry Pierce Stapp's paper on Bell's Theorem and it's implications three reasonable demands: locality, causality, and individuality must abandon one of the three best option: abandon locality Experimental foundation: Stern-Gerlach correlation experiments and more recent experiments with quanta of light Professor Carol Alley's indignation But how does this happen? Bell's theorem is essentially a test of whether or not two particles, once they interact, can be separated enough so that their states do not influence one another. Remarkably, it is posed in such a way that it can be implemented as an experimental test. Schroedinger called this phenomenon, wherein the wave function of two particles becomes joined by their interaction, an “entanglement” of the wave functions of the particles. And you recall that all particles have a wave function description that guides or governs their behavior. This hypothesis bears on EPR's paper. To reiterate, if two particles interact, then the momentum of one could be determined by inference due to measuring the momentum of the other, since the momentum of the pair has to be conserved. At the same time, the position of the first particle, for which we inferred the momentum, could be accurately measured for its position as long as the pair were sufficiently far apart. Thus, the momentum and position of a particle could be measured at a precision which violated the Heisenberg uncertainty limit. At this point, EPR could claim that the Heisenberg Uncertainty relation was merely a practical limit, and that there was some underlying, governing relation which we simply needed to find, some sort of “hidden variable” that really determined the evolution of the system. J.S. Bell was sympathetic to EPR's view. His theorem (called variously Bell's Theorem or Bell's Inequality) was an attempt to establish whether or not EPR's hypothesis could be tested experimentally. The experimental setup is remarkably simple, but not trivial. Two particles would be allowed to interact, to become “entangled,” and then would separate and go off in opposite directions. After a time, the particles would each be measured to determine their properties. As with the EPR paper, the hypothesis that their states could no longer interact would produce one result, whereas the hypothesis that their states were still entangled when they were measured would produce another result. The next figure shows the results of one of the experimental tests of Bell's Theorem, in this case the orientation of the polarization of photons measured by two separated systems. The red (straight) line shows the limit of a “local, realistic” hypothesis, that is, that the results are uncorrelated. Any experimental result below the diagonal red line indicates a correlation (that is, an entanglement) between distant particles and their experimental apparatuses. Perhaps most important, the results predicted by QM show a very close agreement with the data! In some later experimental tests, groups have tried to estimate the speed of the transmission of the correlations by changing slightly the timing of the setting of the measuring apparatuses. In a groundbreaking paper entitled “What is the Speed of Quantum Information,” the result of a measurement �conducted at CERN is that the correlations happen at a velocity at least 10,000 times the speed of light over a distance of 18 kilometers. I say “at least” because the electronics of the experimental setup could not measure a faster correlation. So for all intents and purposes, this speed is a lower limit. The correlations occur effectively instantaneously. What are we to make of such results? Henry Pierce Stapp's paper, entitled “The S-Matrix Interpretation of Quantum Theory”, provides a highly recommended discussion of Bell's Theorem, despite the imposing title. But by way of a friendly warning, it's best to read Section X, Ontological Problems, and Appendix B, World View, first to get a bit of orientation. To give you some idea of Stapp's take on Bell's Theorem, I quote from his paper at a point just after he shows a concise proof of that theorem. A conclusion that can be drawn from this theorem is that the demands of causality, locality, and individuality cannot be simultaneously maintained in the description of nature. Causality demands contingent predictions; locality demands local causes of localized results; individuality demands specification of individual results, not merely their probabilities. For a more readable proof of the theorem, Nick Herbert's article, “Quantum Reality” and his account at http://quantumtantra.com/bell2.html, and in N. Herbert, Am Jour Phys 43, 315 (1975) and in N. Herbert, New Scientist 111, 41 (1986). �Slide 6: Bell's Theorem results. As Stapp puts it: I can see only three ways out of the problem posed by Bell's theorem. 1. The first is to accept, with Everett, the idea that human observers are cognizant only of individual branches of the full reality of the world: The full physical world would contain a superposition of a myriad of interconnected physical worlds of the kind we know. An individual observer would be personally aware of only one response of a macroscopic measuring device, but a full account of reality would include all the other possible outcomes on an equal footing, though perhaps with unequal “weights.” �2. The second way out is to accept that nature is basically highly nonlocal, in the sense that correlations exist that violently contradict – even at the macroscopic level – the usual ideas of the space-time propagation of information. The intuitive idea of the physical distinctness of physically well-separated macroscopic objects then becomes open to question. And the intuitive idea of space itself is placed in jeopardy. For space is intimately connected to the space-time relationships that are naturally expressed in terms of it. If there are, between farapart microscopic events, large instantaneous connections that do not respect spatial separation, then the significance of space would seem to arise only from the statistical relationships that do respect it. 3. The third way out is to deny that measurements that “could have been performed, but were not,” would have had definite results if they had been performed. This way out seems, at first, to be closest to the spirit of the Copenhagen interpretation. However, it seems to contradict the idea of indeterminism, which is also an important element of the spirit of the Copenhagen interpretation. (Henry Pierce Stapp, 1971, Physics Review D, Vol. 3, no. 6, pp 1303-1320). Some comments are clearly in order here. The third option Stapp articulates bears remarkable similarities to Laplace's Demon or Leibniz's God as architects of the best of all possible worlds. In that instantiation of reality, what we choose is exactly what we will. But what we will as a predicate of our being is completely known by the Deity and determined by it. The first option is known as Stapp's “many-worlds” interpretation. That option is often mentioned in the same breath as Schroedinger's Cat. Slide 7: Picture of Schroedinger's Cat here: In that interpretation, as Stapp says, the cat is both alive and dead in the multiply unfolding universe of outcomes. Each point where the quantum hits the screen represents a starting point for a separate future. As an interesting aside, we have some hopes of conducting Bell's Theorem type experiments here at St. John's in a room in the basement appropriately called the Quantum Lab. But of course, no cats will be allowed therein. Most people find the second option, non-locality, most “appealing,” if that is the right phrase. �In the case of the first experimental measurements, conducted with two low-energy neutrons colliding; then recoiling down separate arms of a vacuum line; and finally having their angular momenta determined by a Stern-Gerlach apparatus (I will spare you the details), there were (some thirty or forty years ago) five measurements, four of which agreed with Bell's inequality. Since then, all of the experimental tests of Bell's theorem have confirmed it. To emphasize how surprising this has been, I recall a conversation I had with Professor Carol Alley at the University of Maryland when I was a graduate student there. He is a famous experimental physicist, one who used a laser to measure the distance to the Moon from a site near Goddard Space Flight Center during one of the Apollo Lunar Landing missions. As we talked about Bell's theorem, and it's apparent experimental corroboration, standing in the hallway in the Physics Building at the University of Maryland, he was clearly quite perplexed that there was any corroboration of the inequality. As we spoke, his voice was getting louder and louder. Finally, I said to him, “Professor Alley, you realize that you are shouting at me?” He laughed and said, “Well, it's certainly not you that I'm shouting at, Jim. It's the idea of this result!” Left with the options Stapp articulated, which would you abandon: causality, locality, or individuality. You cannot have all three! Most people, faced with these options, give up locality. 4. Like shadows on a Cave Wall: Leibniz's ideas of “space” as a kind of answer to the problem of non-locality It is time to recall one of the things I am attempting in this lecture: to use Leibniz's conceptions of space and time in the Monadology as a metaphysical foundation for the idea of no-locality in quantum mechanics. Let us reiterate the properties of monads. Monads are singular. That is, they have many properties, but no parts. They have no windows. All their impressions and reflections of the Cosmos come through their reflection and articulation of the Deity, which they represent in a small part. Finally, it is likely, based on the experimental results of Bell's Theorem, that our intuitions of space and time are far removed from the way the Universe actually is. 5. Concluding remarks The coherence of mind - The Emporer's New Mind: Roger Penrose on the unity of cognition The commonality of experience The problem and promise of entanglement I conclude this lecture with two principal points and some speculations. First, it was many years ago that Roger Penrose in a book called The Emporer's New Mind, tried to explain the coherence of mind by the physical effects of non-locality on a relatively small scale – the electrochemical and quantum mechanical processes in the human brain (cats, also, most likely, since Penrose is fond of cats). This coherence would require entanglement of the prior physical states of these electrochemical wave fronts, but this does not seem terribly surprising. Second, entanglement does not depend simply or perhaps even necessarily on proximity. At a fairly formal level, entanglement depends on interaction. The entanglement of cognitive processes with the �experiential world might be sufficient to explain the commonality of experience, a term which I coin here in this essay, especially given that the correlations persist over manifestly macroscopic differences. This bears, quite generally, on our ideas of culture, also. As an example, think of how easy or difficult it can be to change ones entire conception of the world via a single conversation. I thank Mr. William Braithwaite for the suggestion. The concept of non-locality thus articulated can extend far beyond the possibility of common experience to the possibility of kindredness with our common weal. We might not, actually, be separate spheres, hoping to connect, hoping to touch and know the World. Like shadows on a Cave Wall, both we as individuals and the rest of the sensible world could actually be sprung from a common light. Finally, and this is a bit more speculative, but hardly original, the entire evolution of the history of the Cosmos has involved some pretty heavy entanglement. We now call it the Big Bang. This brings us to a further point regarding Leibniz's Deity. God might not have simply said, “Let there be Light.” God might have actually been that light. Thank you. Jim Beall St. John's College Annapolis December 4th, 2015 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. 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Title A name given to the resource Leibniz's Monadology and the Philosophical Foundations of Non-Locality in Quantum Mechanics Description An account of the resource Typescript of a lecture delivered on December 4, 2015, by James Beall as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Beall, J. H. (James Howard), 1945- Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2015-12-04 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission make an audio recording of my lecture, and retain copies for circulation and archival preservation at the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make typescript copies of my lecture available for circulation and archival preservation at the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource text Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Bib # 83339 Relation A related resource <a title="Audio recording" href="http://digitalarchives.sjc.edu/items/show/258">Audio recording</a> Subject The topic of the resource Leibniz, Gottfried Wilhelm, Freiherr von, 1646-1716 Quantum theory Bell's theorem Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/8328da4088ea650921343f9d358b9b13.pdf 16029ff8fa292404c2559956e1b15f94 PDF Text Text Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 Dante and the Hero’s Quest for Healing I want to talk about a very old kind of story. Or rather, I should say, the only kind of story – the hero’s quest. Tonight we will discuss the hero’s quest in ancient and modern literature using examples from mythology, Homer’s Odyssey, Virgil’s Aeneid, Dante’s Inferno, and finally my own novel, The End of Healing. My lecture will consider how each of these stories—and for that matter every good story—involves a process of healing, both for the broken world in which the hero finds himself and for the hero personally. These stories all resonate for us because we all identify with the hero and we are all on a quest for healing. By way of apology, first let me first make clear that throughout this lecture, despite my use of mostly masculine examples of heroes, I use the word hero without reference to gender. Although some hero archetypes are most commonly associated with male gender and some with female gender—the Oedipus complex has its corollary in the Electra complex—all of the hero archetypes we will discuss tonight can manifest in either gender. Second, let me acknowledge that my observations today are derivative. I give thanks to my tutors of ancient and modern times who have authored me and my work. Among my authors I particularly give thanks to the departed St. John’s College tutors Chaninah Maschler who gave me her love of biology and the old testament, Michael Littleton whose Purgatorio preceptorial I attended over 30 years ago, and Jacob Klein; to the very present Joe Sachs, whose Don Quixote preceptorial was one of the best of all time; to all my great tutors at St. John’s College, especially Jon Tuck, Marilyn Higuera, John White, Peter Kalkavage, Elliott Zuckerman, Jon Lenkowski, Eva Brann, Ed Sparrow, and Winfree Smith; and to all the authors of the great books we will discuss tonight that still serve as some of our greatest guides through the world’s darkness. Thank you for giving me the opportunity to talk with you about some of my favorite stories. This lecture will have 4 main parts. First, I will give an overview of the framework for the archetypal hero’s journey as described by Joseph Campbell, Carl Jung, and others. Second, I will apply that framework to Dante’s Commedia to help us understand how the hero’s journey involves a process of healing. Third, we will delve deeper into the past to examine some of the earlier hero myths that influenced Dante’s work, focusing especially on the Odyssey and Aeneid, to see what these works tell us about the hero’s healing journey. Lastly, we will move to the future to examine what all this has to do with health care and the quest for healing in today’s world. Part 1: The Hero’s Journey The ancient pattern of the hero’s quest was well described by Joseph Campbell in his seminal work The Hero with a Thousand Faces in 1949.1 He revealed that this ancient story pattern resonates because it draws on ancient unconscious archetypes described by Carl Jung and others. Campbell and Jung described how the outward journey of the hero reflects a parallel inner journey. In great stories, both the outward and inward journeys occur simultaneously and complement and reinforce one another. The diagram below 1 Joseph Campbell, The Hero with a Thousand Faces, Pantheon Books, 1949 �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 provides an overview of the typical components and order of a hero’s journey story. In a famous memo to executives at Walt Disney Pictures in 1985, Christopher Vogler described how this classical hero myth lies behind all great stories, screenplays and movies. Christopher Vogler, http://www.thewritersjourney.com/hero's_journey.htm By way of example, let’s briefly consider one of my favorite woman-‐child heroes, Dorothy in The Wizard of Oz. Dorothy begins her story in the ordinary world. She is called to adventure when Miss Gulch attempts to kidnap her beloved Toto. But when she meets Professor Marvel she begins to realize that the ordinary world may not be exactly as it appears. Even though Professor Marvel serves as a good mentor to Dorothy, in the beginning we are left to wonder whether he is a true healer, or is he, as she later claims, just “…a very bad man!” She attempts to refuse the call and run back to her Auntie Em’s house in Kansas but ends up crossing the threshold into another world where she encounters difficult tests, discovers three wonderful allies, and faces dangerous enemies. Then Dorothy faces the seemingly impossible task of killing the Wicked Witch of the West. She and her friends approach the Witch’s castle, the place they most dread, and she undergoes an agonizing ordeal in which she is captured and condemned to death, only to be saved in the very last instant before the hourglass runs out. She then seizes the sword, �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 or in this case a bucket of water, kills the witch and then begins on the road back to Kansas. When she finally reawakens there she has a new perspective and power that allows her to truly see and understand the ordinary world in a way she never could have imagined before. That in a nutshell is a description of the hero’s journey and it has been well described. What has been less well described is how this classic hero’s myth always involves a process of healing or movement toward wholeness for both the hero and the broken world he inhabits. This is what we are going to talk about today, and we will use as our primary guide, Dante Alighieri, and his divine hero myth, La Commedia. Part 2: La Divina Commedia If hero journey stories are the stories that resonate most with humans, it goes to follow that these stories portray the most important spiritual steps for humans in their path to wholeness, in their work to grow. These stories teach us that the greatest growth for humans comes from discovering a healing path through agony and despair. So it is fitting that Dante’s comedy begins in a dark wood. Nel mezzo del cammin di nostra vita Mi ritrovai per una selva oscura, ché la diritta via era smarrita. Inferno, I, 1-‐3 “In the middle of the journey of our life, I found myself in a dark wood where the straight way was lost.” In the Commedia, we are not told how Dante became lost, yet every one of his readers in his time knew his story. Dante’s early dream was to play a major role in the government of his city-‐state of Florence, at that time, perhaps the greatest republic in world. In fact, strong lines of evidence suggest that he became a physician and member of the “Arte dei medici e speziali" (The Guild of Physicians and Apothecaries) in Florence in 1296 because of Florentine law requiring enrollment in one of the guilds as a prerequisite for election to local government office. From Dante’s early writings we know that he dreamed of helping to create in Florence a new Jerusalem. And in 1301, 700 years ago, his dream appeared to be realized. He was elected as one of the six magistrates, the highest office, of his beloved city of Florence. He had already served his fair city for some five years as a devoted statesman, and had finally reached what he thought was the pinnacle of his career. As a city magistrate he had the opportunity to make a real difference for good, to foster peace and justice, and support a Renaissance in Florence such as the world had never known. But he became embroiled in unforeseen political intrigue. After only a year as magistrate, he was exiled from his home, never to return again. At age 37, he suddenly found himself despised and homeless, notwithstanding his devotion to the city of Florence and his non-‐partisan efforts on its behalf. And that is where the Divine Comedy begins–in his unfathomable despair. His dark wood is the ordinary world and the entire Commedia is devoted to his finding his way out. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 For that he requires a mentor and guide and everyone knows that Dante is led by Virgil, just as Virgil was guided by Homer; as Aeneas was guided by Venus the goddess of love; as Homer’s Odysseus was guided by Pallas Athena. When Virgil first introduces himself to Dante he immediately challenges him with a call to adventure. Poeta fui, e cantai di quell giusto figliuol d’Anchise che venne di Troia, poi che ‘l superbo Ilïón fu combusto. Ma tu perché ritorni a tanta noia? Inferno, I, 73-‐76 He says: “Poet I was, and I sang of the just son of Anchises that came from Troy, after proud Ilium was burnt to the ground. But why are you turning back to all that misery [or boredom]?” Virgil appears, as all mentors do, in just the right moment to guide Dante not back into the misery, the “dark wood,” of the ordinary world, but rather to guide him into an extraordinary world of forms and meaning that undergird and ultimately can help restore the ordinary world. Dante is overwhelmed by this meeting, and responds: O de li altri poeti onore e lume, Vagliami ‘l lungo studio e ‘l grande amore Che m’ha fatto cercar lo luo volume. Tu se’ lo mio maestro e ‘l mio autore, Inferno, I, 82-‐85 “O of the other poets our honor and light, value my long study and the great love that has made me search your volume. You are my teacher and my author.” Regarding the meeting of Dante with the author of The Aeneid let me state the obvious. The reason that Virgil is able to serve as Dante’s guide is because he has been there before. Virgil has seen and understands every type of sin or misstep that Dante will encounter in the Inferno. For he has taken his Aeneas there before and provides the description of the underworld that is the foundation of Dante the author’s description. Furthermore, Dante recognizes Virgil as his author—that Virgil made him what he is. Dante recognizes that his love of Virgil’s work has also made him an author and has prepared him to tell his own story. And Dante’s protagonist must be guided by Virgil because Virgil’s Aeneid was Dante’s guide to the underworld. What Dante has come to understand about the underworld, has largely come through Virgil’s instruction. Still, Dante must screw up his courage when it is his turn to crossing the threshold into hell. This most famous of all cantos begins with the famous words: “Per me si va ne la città dolente, per me si va ne l'etterno dolore, per me si va tra la perduta gente. Giustizia mosse il mio alto fattore; fecemi la divina podestate, la somma sapïenza e 'l primo amore. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 Dinanzi a me non fuor cose create se non etterne, e io etterno duro. Lasciate ogne speranza, voi ch'intrate." THROUGH ME THE WAY TO THE CITY OF WOE, THROUGH ME THE WAY TO EVERLASTING PAIN, THROUGH ME THE WAY AMONG THE LOST. JUSTICE MOVED MY MAKER ON HIGH. DIVINE POWER MADE ME, WISDOM SUPREME, AND PRIMAL LOVE. BEFORE ME NOTHING WAS BUT THINGS ETERNAL, AND ETERNAL I ENDURE. ABANDON ALL HOPE, YOU WHO ENTER HERE. Inferno, 3, 1-‐9 These are the horrifying words Dante sees inscribed over the entrance to hell. Of note, he is one of the few, including Jesus of Nazareth whose hero myth is well known to all, who is able to pass through this gate without abandoning all hope. After passing through the gates of hell, Dante’s instruction begins in earnest. He explores every inch of the nine levels of hell that Virgil describes only in passing in his Aeneid. In Dante’s hell, just as in Virgil’s Tartarus, every punishment is perfectly suited to the crime. For Dante, exploring the levels of hell involves a process of diagnosis. He is able to fully understand the reasons for the brokenness of the world by uncovering the sources of human suffering and understanding the nature and types of human missteps, or sins, that have led to this brokenness. As shown in the schematic of Dante’s hell by Mandelbaum below, he places mistakes of over-‐indulgence at the highest levels, errors of violence in the middle, and fraud in the bottom. Dante saw the misuse of the intellect or the mind to deceive others as the very worst kind of human error. At the bottom of his hell he places treachery—first treason against family, then country, and last of all treason against our natural lord and master, against God. In Dante’s Inferno all the types of human missteps are catalogued—every single one. His catalogue of sin is comprehensive. Every type of mistake or temptation is considered, so at some level, there is no completely new story that can be told after the Commedia. Every story deals with one or another of these human mistakes or near mistakes. For Dante, encountering each type of mistake and seeing its consequence is a harsh and bitter reminder of his own missteps and the consequences of those missteps for others. So, his descent is an ever worsening trial of pain and suffering as Dante discovers the consequences of misguided action in the afterlife. Like much of the first half of the Odyssey and of the Aeneid, much of the Inferno is filled with the protagonist’s tears and internal suffering. For Dante, this process is one of diagnosis (understanding the condition) that is his first step toward healing. Let me also note, that after his exile from his beloved homeland, it does his heart good to see many of his worst enemies in life, finally paying for their crimes. For him, seeing justice done in the afterlife begins the process of healing. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 Mandelbaum Diagram of the Inferno2 Dante’s rebirth occurs when he passes through the very bottom of hell, the poles of the world are reversed, and Dante thinks “they are heading back to hell” (Inferno 34, 81). It is only then that he and his beloved guide Virgil are able to “ascend...to see again the stars” (Inferno 34, 136-‐139). 2 From THE DIVINE COMEDY OF DANTE ALIGHIERI: INFERNO by Allen Mandelbaum, , Illustration by Barry Moser, copyright © 1980 by Allen Mandelbaum, Bantam Books, a division of Random House, Inc. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 So you notice that Dante in the Inferno has not yet “seized the sword.” Indeed, he has only barely passed through his own rebirth when the first story ends. Of course the story does not end here. Dante’s healing is just begun. When Purgatorio begins diagnosis is no longer the focus, but rather purification. Once hell is abandoned, the Purgatorio lays out the disciplined path that Dante suggests that our souls require for healing. As Dante and Virgil climb the mountain of purgatory, Dante learns how practice of good habits can lead to virtue and health. On each level of purgatory the same errors encountered in hell are met one by one. The only difference is that the people in purgatory work to overcome them. In purgatory, Dante is to undergo a stepwise process of purification and rebirth when he arrives at the top of mount purgatory in the earthly paradise or Eden. Near the bottom of purgatory, seven “P”s are traced on Dante’s forehead, standing for the deadly peccata [sins] that weigh him down and keep him from paradise. As Dante struggles up the mountain, the marks are cleansed from his forehead one by one. The following texts from the Purgatorio describe this cleansing process as a kind of healing. “Seek only that the five wounds healed by being painful soon may be closed up, as the other two already are.” (XV, 79-‐81) “But, to soothe you and to grant your wish, here is Statius. I call on him, I beg him, to be the healer of your wounds.” (XXV, 28-‐30) “With such treatment and with just such diet must the last of all the wounds be healed.” (XXV, 138-‐139) “Keep your munificence alive in me, so that my soul, which you have healed, may please you when it leaves its mortal frame.” (XXXI, 88-‐90) As a result of this process of being freed from the burden of these wounds, Dante “feels so light as to be able to soar into the heavens.” In his last words of the Purgatorio he exclaims: “I came forth…renovated, even as new trees renewed with new foliage, pure and ready to rise to the stars.” (XXXIII, 143-‐145) Dante’s conclusion to the Purgatorio reminds us that the ancient Greek word “phusis”, from which the word physician is derived, means growth. The true physician is the one who stimulates growth. And in purgatory growth is stimulated through the practice of healthy habits, confronting and overcoming the temptations and errors of our lives. It seems natural to ask at this point whether Dante’s poetry doesn’t stimulate growth in precisely the way of a good physician. Surely this is Dante’s aim. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 Part 3: Resonance of the Inferno with earlier hero stories Let me now turn to the earlier hero myths that influenced Dante’s work, focusing especially on the Odyssey and Aeneid, to see what these works tell us about the hero’s healing journey. These hero stories particularly resonate with Dante and show some of the many ways to tell the story of the hero’s quest. The Aeneid is an homage to the Odyssey as La Commedia is an homage to The Aeneid. Both stories feature a journey to the underworld in their centers and each hero has a sibyl guide, and in the underworld each hero seeks to come to terms with their past and gain vision of their path into the future. As it is for Dante in the Commedia, rebirth and enlightenment occur for both Odysseus and Aeneas in the underworld, in the most desperate place of all. Healing occurs through their contact with the hidden Cthonic underworld, and both involve a seer, Sibyl, oracle helper, who serves as a guide to the navel of the world, the place of their rebirth. For both Odysseus and Aeneas, like Dante, the ordinary world is a broken world from which they would prefer to hide and escape. Both Odysseus and Aeneas seek to escape their broken world, Odysseus with the divine Kalypso, and Aeneas with his beloved Dido, but both find themselves unable to forget their past and fated future. Like the Athenians in the time of Theseus who didn’t want to admit that it was wrong for their children to be sacrificed to the Minotaur, none of our heroes want to face the horror embedded in the ordinary world, but they are compelled to do so. All of three of these hero myths involve reluctant heroes who are forced to confront the pain in their ordinary world. Dante is accused of graft and exiled from his beloved world of Florence forever. Odysseus, the wounded warrior, must confront and recover from the horrors of war and his guilt over abandoning his family and losing all of his crew one by one. Aeneas’ ordinary world is burnt to the ground and destroyed forever. So we can rightly wonder on this day of 9–11 as we ponder the place where the twin towers once stood. How can such wastelands provide grounds for healing and lead to rebirth? Dante clearly has more regard for pious Aeneas, led by the goddess of love Venus who serves as his mentor, than he has for Odysseus, whom he punishes as a smooth-‐tongued false counselor or rhetorician in the realm of fraud. Yet even though Virgil’s Aeneid is more directly related to Dante’s story, please give me leave to reverse courses and turn to the older story of Odysseus first, as it will help us better interpret The Aeneid. Odysseus’ homecoming story begins not with Odysseus—we are only are told that he is stranded on Kalypso’s isle, despondent, unfit, and without hope of ever returning home again. The Odyssey begins with Athena’s plan to save him, and the call to adventure of his son Telemachus. Athena recognizes Odysseus’ critical need for his family to help him achieve his homecoming. And it is Pallas Athena, the goddess of wisdom who serves as Odysseus’ mentor. For the first four books of the Odyssey Odysseus himself is strangely absent. Instead we are occupied with Athena disguising herself as Odysseus’ wise old friend Mentor and the early books primarily deal with her serving as a guide and mentor to his son, not to Odysseus himself. Meanwhile Odysseus’ ordinary world is living with the immortal Kalypso in indolence and pleasure. And yet we learn that he spends most of his days in mourning, homesickness, and grief. His world on a fantasy island with Kalypso is a perfect world, but it is a world he cannot accept. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 Finally in Book V, Odysseus leaves the island of Kalypso where he has lived 8 years in the company of the immortal goddess. After 18 days at sea on his raft he is finally within sight of Phaiákian land. But Poseidon conjurs a storm that completely destroys his raft. The storm strips him of his clothes and for two days and nights he is cast about the sea holding on to the single beam remaining from his raft. On the dawn of the third day the sea calms and he swims for the shore. With the help of the gods avoids the crashing breakers of the rocky coast of the island of Skeria and finds a river inlet where he can make his way ashore. He drags himself between twin bushes of olive from one stem—one wild and one cultivated—where he falls into an exhausted sleep. As Kathryn Davis notes,3 the twin olive bush has two meanings. First, it serves as a sign of Athena, evoking the myth that she brought the cultivated olive to Greece but that it had to be grafted onto wild stock to thrive. Second, the olive prefigures Odysseus’ homecoming (for both him and us) and it allows him the opportunity to remake his olive tree bed as part of his work of recovery. The next day, the naked Odysseus is discovered by the king’s daughter Nausikaa who has gone to the river with her handmaids to wash clothes. There on the shore, Odysseus appears reborn like a naked babe and he is clothed and fed and brought back to the Phaiákian king and queen. Thus, within the first story of the Odyssey, Odysseus experiences his rebirth on the shores of the land of the Phaiákians. But closer reading suggests that his death and rebirth begin, are centered on, and derive from his experience in the underworld. Odysseus’ journey to the underworld is told as a story within a story, in his Homeric telling of his own story to the Phaiákian people. He tells the story of his death soon after his rebirth on the beach, after he has barely survived another near death experience, his near drowning on his desperate attempt to return home. With the Phaiákian’s he becomes a storyteller and his healing, recovery, growth (Gr. Phusis) rapidly progresses. The middle half of the Odyssey consists not of an impartial story of Odysseus’ return, but rather of Odysseus’ telling of his own story. Odysseus –must tell his story to heal. This is reminiscent of the primary healing modality employed by the wounded warrior’s project for American soldiers with post-‐traumatic stress disorder (PTSD) returning from the Middle East. For those who can heal, sharing their story is a key part of healing for those returning home from the horrors of war. Odysseus is able to return to the ordinary world by helping to change it, by sharing his accumulated wisdom, by telling his story. The reader has to wonder, along with the king and queen, whether or not he is a reliable historian, or whether he is simply pitching the story for his own gain. Regardless, there can be no doubt that it is in telling his story that Odysseus begins to regain his health. Within this story within the story of the Odyssey, in the very center and crux of the poem, his death and the beginning of his rebirth is revealed. His journey to the underworld occurs some 10 years after Odysseus has left home, when he is most desperate to return. The witch-‐healer or goddess φαρμακεία (Gr.) Kirke finally gives him leave, but informs him that 3 Kathryn Davis, The Olive Tree and “the idea of order” in the Odyssey, Accessed July 8, 2015 at http://www.udallas.edu/documents/pdf/braniff/kathryndavis.pdf. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 he first must perform one more task. Here is their conversation, as related by Odysseus, when he begs to leave and receives the darkest news imaginable: “Son of Laertes and the gods of old, Odysseus, master mariner and soldier, you shall not stay here longer in my house against your will; but home you may not go unless you take a strange way round and come to the cold bones of Death and pale Persephone. You shall hear prophecy from the rapt shade of blind Teiresias of Thebes, forever charged with reason even among the dead…” At this I felt a weight like a stone within me, and moaning, pressed my length against the bed, with no desire to see the daylight more. But when I had wept and tossed and had my fill of despair, at last I answered her: “Kirke, who pilots me on this journey? No man has ever sailed to the land of Death.” Odyssey, Book X Her answer is that the spirit of Teiresias will be his guide. And thus, following Kirke’s instructions he is met by Teiresias in Hades who gives him a dark prophecy regarding his most difficult return. Odysseus is told that “anguish lies ahead” and that he can only hope for a rapid return through “denial of yourself, restraint of shipmates.” And of course in this latter goal we know that Odysseus fails and as prophesied all his shipmates are then lost. Then in the depths of Hades Odysseus sees his mother who has died in his absence . She asks him painful questions about his absence and all that he has left behind, and then finally she tells him the cause of her own death while he was gone: “So I too pined away, so doom befell me,… not that illness overtook me–no true illness wasting the body to undo the spirit; only my loneliness for you, Odysseus, for your kind heart and counsel, gentle Odysseus, took my life away.” This is when he seeks to embrace her, three times, and is unable, her shadow sifting through his hands. Not only is he responsible for her death, she evokes a past that he can never recover. And at this point he doubts that he can ever recover his past kindness and gentleness that only his mother seems to remember. This recognition of the depth of his loss is both his greatest point of pain and the true beginning of his rebirth and his process of healing. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 Let me now turn briefly to Aeneas. As we discussed, Aeneas’ mentor is Venus, the goddess of love, and he also has a very similar excursion into the underworld in the very center of The Aeneid. Similarly, this journey to the underworld serves as perhaps the most moving part of his story. Like Odysseus, he is similarly guided by a seer, the Cumaean Sibyl. In Hades Aeneas also seeks to embrace his ancestor three times, but in this case it is his father, Anchises that he seeks to embrace. As Jacob Klein notes, the story runs both reverse and inverse—father, not mother, guided by love, not wisdom—yet still it is at heart a hero’s quest, and follows the basic pattern we previously described. Here Virgil describes their emotional meeting: “And have you come at last, and has the pious love that your father waited for defeated the difficulty of the journey? Son, can I look at your face, hear, and return familiar accents?...” Then he: “My father, it was your sad image, so often come, that urged me to these thresholds. My ships are moored on the Tyrrhenian. O father, let me hold your right hand fast, do not withdraw from my embrace.” His face was wet with weeping as he spoke. Three times he tried to throw his arms around Anchises’ neck; and three times the Shade escaped from that vain clasp—like light winds, or most like swift dreams. The Aeneid, Book VI, 908-‐927 He similarly has to let go of his past, and toward that end, his father shows him not the heroes of the past in Hades, but rather his hero warrior descendants of the future who will found the city of Rome. With this bright but difficult future in mind, Aeneas leaves Hades with a new hope for a path to a better future. And many of you will remember, after seeing this vision of the future, he and the Sibyl pass through the polished ivory gate of Sleep which Virgil calls the “way the Spirits send false dreams”—the same gate of “dreams of glimmering illusion, [and] fantasies” (Odyssey, Book 19, 532-‐533) from which Penelope suspected her dream of Odysseus’ return most likely came. Virgil leaves all to wonder whether Aeneas’ hope for a great and just Rome is a false hope that will never come to pass. As Jacob Klein the late Annapolis tutor and Dean so elegantly has shown in his essay “The Myth of Virgil’s Aeneid,4 Virgil’s story of Aeneas is a retelling of The Odyssey, written as the reverse and inverse of Homer’s story of Odysseus. The Aeneid mirrors The Iliad and The Odyssey together, told in reverse. Like The Odyssey, The Aeneid is a homecoming/recovery story, but it ends with the wrath of Aeneas just as The Iliad begins with the wrath of Achilles. As Jacob Klein points out, The Aeneid ends with a Trojan war raging in reverse 4 Jacob Klein, The Myth of Virgil’s Aeneid, from Jacob Klein: Lectures and Essays, Ed. R Williamson and E. Zuckerman, St. John’s College Press, Annapolis, MD: 1985 �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 order and “This time it will end with the victory of Aeneas, the new Hector, over Turnus, the new Achilles.” And after this victory there will be a final reconciliation between the Trojans and Latins and all the warring gods that represent them. Thus, The Aeneid ends with the dawn of a new golden age in which Rome is born and through war brings the dream of new golden age of peace. Aeneas story is a story of the recovery of Aeneas and the restoration of his world, of a better and just world, of Troy reborn as Rome. Part 4: 9–11 and “The Waste Land” of modern healthcare So what does all this have to do with healthcare and our modern quest for healing? Through these stories we have seen that the hero’s quest always begins with the discovery by the hero that the world is upside down and needs to be restored. So my novel, The End of Healing, begins with its protagonist, the young Dr. Don Newman, discovering himself in a very dark place. In the first part of our new millennium, precisely 700 years after Dante Alighieri painful awakening, Dr. Newman finds himself in a broken world. The End of Healing begins when Dr. Newman is awoken in the middle of a night on call to put an intravenous line in the neck of a dying woman who can’t talk because a recent massive stroke from which she will never recover. He knows his patient doesn’t want an intravenous line and that it won’t really help her get better. Here is a bit of their encounter after Dr. Newman has prepped and draped Mrs. Bellamy before putting in the unwanted IV: For a quiet moment she was just a neck. He numbed the skin with a bee sting of lidocaine, studied the anatomical landmarks to find the right spot, and stabbed her neck with the three-‐inch needle. She screamed beneath the drape. Dark blood shot from the hub of the hypodermic. He passed a long stiff wire through the needle into the jugular vein and deep into her body. The pager started screeching again but he couldn’t reach under his gown to turn it off. A voice in his head whispered the oath he had taken at the beginning and again at the end of medical school: and at least I will do no harm. Bullshit! Harm is my business. How could any good ever come out of what I’m doing here to Sibyl Bellamy? His bloody gloved fingers worked to thread the Silastic tubing over the wire, through her soft skin, and down to the first chamber of her heart. Sibyl Bellamy began to whimper. Out of nowhere, water filled his eyes and blurred his vision. What was this? It wasn’t like him to become emotional while dealing with a patient, and he bristled with irritation at the sudden unprofessional display. He blinked hard, hoping the nurse didn’t notice the single drop that spilled from the corner of his eye and trailed across his cheek and around his mouth to balance on the tip of his chin. Mrs. Bellamy had once been a beautiful woman. Something about her reminded him of his own mother. Momma was gone now, and he had done nothing to help her, either. As he struggled to suture the line into place, the tear dropped off his chin. It landed on the sterile blue drape and spread into a dark circle over Sibyl Bellamy’s heart. The End of Healing, Chapter 1, The Dark Ward �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 A patient helps him to see to his horror that far from following his oath to “at least do no harm” that “harm has become his business.” This is a near universal experience among young would-‐be healers, that at some point early in their career they realize that they have entered a powerful industry that does not always place the interest of the patient first, and that they themselves have participated in the business of harm. Then he meets his mentor, Dr. Gil Sampson, who encourages him to cross a threshold, to forsake plans for a lucrative career in cardiology, and instead embark on a dubious quest to “Follow the money” to better understand the true ends of the healthcare industry today. Dr. Sampson and Dr. Newman’s fellow students in his Oxford style graduate program in Health System change assist him in this quest and force him to see things he finds horrifying and which challenge his cherished identity as a healer. Soon after beginning his Ivy League graduate program he is sorely tested. On September 11, 2001 Don and his fellow students are sitting in their college’s coffee shop, a place that looks a lot like the St. John’s College coffee shop beneath McDowell Hall, when the planes hit: Don had been drinking coffee in The Down Under, one eye on the morning news and the other on his seminar reading, when the television showed the first plane slamming into the side of the South Tower. He assumed the pilot had veered off course or had mechanical problems—a terrible freak accident—and went back to his reading. Just after nine o’clock, a student in the coffee shop screamed, “Oh, my God!” The panic in her voice caused Don to look at the screen just as a second jet slammed into the North Tower. Boiling orange flames exploded from all four sides of several floors. Glittering glass and metal showered the streets below, and billowing black smoke poured out of the jagged, gaping holes in the gleaming towers. Everything changed in that moment. The concern in the room turned to palpable fear and everyone was now riveted to the news. Some were crying; others were desperately dialing their cell phones….The South Tower crumbled first, just before ten o’clock. The giant building collapsed in slow motion. It started with a barely noticeable shudder and a slight sagging that warped the skyscraper’s straight lines. The people up on the roof hoping in vain for a helicopter rescue must have felt the steel beams give up beneath them as the floors began to collapse, accelerating to a machine gun staccato. Puffs of smoke shot out from between the floors with each percussion, and gray-‐brown clouds of dust began to rise and swell. The interminable fall ended with a huge belch as the floors slammed to the ground. The building exhaled its last breath—a thick, rolling cloud of dust and debris that advanced from the heap and engulfed everything in its path. The fall of the North Tower thirty minutes later was predictable and right on time. In spite of that, a steady stream of fearless firemen filed into the building right up to the very end. The End of Healing, Chapter 7, The Waste Land He quickly discovers what anyone who has eyes to see, can see—that as horrible as the attack on the Twin Towers was—the world of modern healthcare is far worse. To his dismay he learns that over 100,000 Americans are killed by medical mistakes in hospitals every year— the equivalent of a jumbo jet crashing every day! That makes healthcare far �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 and away the number one cause of accidental death in the U.S. And he discovers that healthcare providers generally get paid more when they make mistakes. That some 100 million people worldwide are killed, maimed, or seriously injured by medical mistakes every 10 years, more than have ever been killed in any war in the history of time in a similar period. And as he “follows the money” with his professor’s guidance, he realizes that the costs of the American high-‐tech, hospital-‐focused healthcare approach are unsupportable. He sees that healthcare is already consuming 20% of the American economy and it is hungry for more. Even when the novel is set, in 2001, he sees that the average family of four is spending (or is having spent on their behalf) over $20,000 per year and the average Medicare age family of two is spending over $40,000 per year, amounts that most American families can ill afford. As he searches to understand how and why this untenable situation—this broken world—has developed, he discovers, beneath the surface of his ordinary medical world, a powerful healthcare industrial complex seemingly bent on trading people’s health for profit. Don and his fellow students begin a comprehensive investigation of each of the major healthcare industries and the organizations and individuals that collude with them in the quest for profit. As young Dr. Newman struggles to find a framework to help him understand the broken world of modern healthcare he turns to Dante. As Virgil look to Homer and Dante looked to Virgil, so Dr. Newman looks to Dante for guidance. His Italian mother had introduced him to La Divina Commedia as a boy and he inherited her treasured antique copy. He turns to that book as a graduate student in his search for answers. And his inherited facsimile edition of the Commedia contains the earliest known illustrations of the Comedy drawn by the famous Renaissance artist Botticelli. Here is Botticelli’s depiction of the levels of Dante’s Inferno. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 In The End of Healing, Dr. Newman discovers that Dante’s representation of the moral organization of the universe is a perfect ethical framework for understanding modern medicine. In a flash of inspiration, Don realizes that the levels of healthcare hell he has been exploring with Dr. Sampson in their seminar correspond perfectly with the levels in Dante’s Inferno. He discovers that for every ethical misstep, mistake, or error that Dante catalogued there is a corresponding mistake in modern healthcare. He discovers that the way humans can go wrong really have not changed that much in the last 700 years. So like Dante, he begins to catalog the errors in modern healthcare and to use Botticelli’s drawing as his guide. He realizes that these errors in health system organization have consequences in terms of money spent, lives saved, and lives lost and he begins to record these consequences in his own version of Botticelli’s diagram in his journal. He works night after night reviewing the literature, calculating and filling in the money spent, lives saved and lives lost in every sector of the healthcare industry. And here is what he discovers. Diagram of Healthcare Hell5 5 From The End of Healing by Jim Bailey, Illustration by Joel Hilgenberg, copyright © 2014 by The Healthy City. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 In his journey into the hell of the ordinary medical world Don discovers that the priorities of our healthcare system are completely upside down–and that this has horrible consequences for the people who depend on and need good health care for themselves and their families. In The End of Healing, Don and his colleagues see the victims of disorganized healthcare up close, they share the stories of the unnecessary suffering they have witnessed, and they understand the reasons for the diseases and premature deaths of these innocent people. What Don discovers through his journey is that where Americans spend the most—on hyped care, procedures, and hospital care—they get the least, the fewest lives are saved, and the most lives are lost from medical errors, adverse events, and complications. And where Americans spend the least is where the true high-‐value care lies, care that has the potential to not only save far more lives but also to help bring abundant life to the people of America. This is the reality of modern medicine in the United States, where it is currently estimated that $800 billion or one-‐third of the total $2.4 trillion U.S. healthcare budget is wasted on potentially harmful activities activities that do little or nothing to promote health.6,7 So tonight I have shared the beginning of the story of a new hero who perhaps can help us confront one of the greatest social ills of our time, the unconscionable waste of lives and resources on a broken healthcare system. Perhaps Dr. Don Newman’s search, like Dante’s, Aeneas’, and Odysseus’ before him can guide us to the nature of true healing and help us discover true healing for ourselves and our families. His work and our work is simple—to reclaim and restore our upside-‐down healthcare system. All we have to do is to turn the system right-‐side up—right-‐side health care and reclaim the well. All that is required is to move the money from wasteful sectors and industries where it does harm to where it can do good through primary care and prevention. This task would be easy if only every bit of that waste were not someone’s profit. So this process of transformation will require heroes. Through Dr. Newman’s story we learn that high-‐value health care starts with each of us and our values. Before we can hope to demand high-‐value health care we have to know what high-‐value health care is and how we can find it. We must ask ourselves what health care is truly most valuable and discern the answer. Through The End of Healing the reader can accompany Dr. Don Newman and participate in that process of painful discernment. That is the healing journey that young Dr. Don Newman bids us to join in—a quest to seek the path through our broken healthcare system to reclaim the well and the narrow path to true healing. 6 Orzag PR, Statement to the Committee on the Budget, U.S. House of Representatives, Increasing the Value of Federal Spending on Health Care, July 16, 2008. Available at: https://www.cbo.gov/publication/41717; Accessed 9/10/15. 7 Kelly R, Where can $700 billion in waste be cut annually from the U.S. healthcare system? Thomson Reuters, October 2009, Available at: http://www.ncrponline.org/PDFs/2009/Thomson_Reuters_White_Paper_on_Healthcare_ Waste.pdf; Accessed 9/10/15. �Jim Bailey St. John’s College, Annapolis, MD Friday Night Lecture, September 11, 2015 This call to adventure issued by The End of Healing is not unlike the call issued by Dante through his Divine Comedy to examine our ordinary world and reclaim it, or the call of Virgil through his Aeneid to look for and help build a true and just Pax Romana. Nor is it far from Homer’s call to Odysseus to remember what is truly important and to strive for a new homecoming and restore his broken household. Let us look for Odysseus’s reclaimed homeland, Aeneas’ reborn Trojan empire, Dante’s hoped for new Jerusalem, and accept the call to adventure to go with young Dr. Newman and find the path to the healthy city of our dreams. And perhaps in the process, like Odysseus, Aeneas, and Dante before us, we can pass through the darkness and be reborn, reclaim the well, and resurrect our better selves. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data paper Page numeration Number of pages in the original item. 16 pages Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Dante and the hero's quest for healing Description An account of the resource Typescript of a lecture delivered on September 11, 2015 by Jim Bailey as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Bailey, James E. Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2015-09-11 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission make an audio recording of my lecture, and retain copies for circulation and archival preservation at the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make typescript copies of my lecture available for circulation and archival preservation at the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource text Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Bib # 82891 Friday night lecture https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/f8ee9b6c94db38abb81625c20bea19d8.mp3 c2ae45e6bd4c142190c2d7b7e796f711 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 01:09:11 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Against Time (part two) Description An account of the resource Audio recording of part two of a two-part lecture delivered on August 25, 1983 by Eva Brann as part of the Formal Lecture Series. The first part of the lecture was delivered on August 18. Creator An entity primarily responsible for making the resource Brann, Eva T. H. Publisher An entity responsible for making the resource available St. John's College Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 1983-08-25 Rights Information about rights held in and over the resource St. John's College has been given permission to make this item available online. Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource pm3 Subject The topic of the resource Time Philosophy, Modern Language A language of the resource English Identifier An unambiguous reference to the resource within a given context Bib # 13440 Relation A related resource <a title="Against time (part one)" href="http://digitalarchives.sjc.edu/items/show/263">Against Time (part one)</a> Deans Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/e161b1902496189185006af499e784f4.mp3 f646d177f8618ed933cedaa7063b3641 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data cassette tape Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Bib # 10072 Title A name given to the resource On knowing how and knowing what Description An account of the resource Audio recording of a lecture delivered on September 17, 1976 by Curtis Wilson as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Wilson, Curtis Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 1976-09-17 Rights Information about rights held in and over the resource St. John's College has been given permission to make this item available online. Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Relation A related resource <a title="Typescript" href="http://digitalarchives.sjc.edu/items/show/3653">Typescript</a> Deans Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/272e263f1e2466e5a254e387dd65e31f.mp3 79c581b4a378e02ff4eedefadc6e4b5b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data wav Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:55:11 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context LEC_Locke_Patricia_2014-09-05_ac Title A name given to the resource Nighttime Walks with Proust: "Le Pays Obscur" Par le Clair de Lune Description An account of the resource Audio recording of a lecture delivered on September 5, 2014, by Patricia Locke as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Locke, Patricia Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2014-09-05 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to: Make an audio recording of my lecture, and retain copies for circulation and archival preservation in the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make a typescript copy of my lecture available for circulation and archival preservation in the St. John's College Greenfield Library." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Subject The topic of the resource Proust, Marcel, 1871-1922. À la recherche du temps perdu Language A language of the resource English Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/11cfdfe564dd81fc7906e9b31af4f31e.MP3 356ea94818a3b2743e86ad8cc18370e4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data wav Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:35:28 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Bib # 83297 Title A name given to the resource What is a question? Description An account of the resource Audio recording of a lecture delivered on October 16, 2015 by Daniel Harrell as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Harrell, Daniel Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2015-10-16 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to: Make an audio recording of my lecture, and retain copies for circulation and archival preservation in the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make a typescript copy of my lecture available for circulation and archival preservation in the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Relation A related resource <a title="Typescript" href="http://digitalarchives.sjc.edu/items/show/325">Typsecript</a> Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/32c2a22b88e655fd862d0787fe0d8d64.MP3 8abe7979cf87be2b58aa9a31754db1e3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:40:55 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context LEC_Harrell_Daniel_2014-03-21_ac Title A name given to the resource Making Time Count Description An account of the resource Audio recording of a lecture delivered on March 21, 2014, by Daniel Harrell as part of the Formal Lecture Series. Mr. Harrell describes his lecture: "What is time? It is tempting to look straightaway to some theory or philosophy of time for an answer to this question, even though we 'tell the time' by watches, clocks, and nowadays even phones. And I think that our telling of time indeed tells us something about the nature of time, as well as about the nature of number. In my lecture I hope to show why that is, and what it is." Creator An entity primarily responsible for making the resource Harrell, Daniel Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2014-03-21 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to: Make an audio recording of my lecture, and retain copies for circulation and archival preservation in the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make a typescript copy of my lecture available for circulation and archival preservation in the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Relation A related resource <a title="Typescript" href="http://digitalarchives.sjc.edu/items/show/321">Typescript</a> Subject The topic of the resource Time Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/a5d59cbe4a7de9262c75966a79a3bcf8.mp3 caf5e54979526e147f947ee331b210b4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:42:18 Original Format The type of object, such as painting, sculpture, paper, photo, and additional data wav Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Bib # 83464 Title A name given to the resource Prefacing the Absolute in Hegel's Phenomenology Description An account of the resource Audio recording of a lecture delivered on October 2, 2015, by Andrew Alexander Davis as part of the Formal Lecture Series. Davis describes his lecture: "Hegel claims that truth must be presented in a system. He also claims that there can be no preface to a system of philosophy. I explore the purpose of Hegel's preface to the Phenomenology of Spirit in light of these two claims." Creator An entity primarily responsible for making the resource Davis, Andrew Alexander Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2015-10-02 Rights Information about rights held in and over the resource A signed permission form has been received stating, "I hereby grant St. John's College permission to: Make an audio recording of my lecture, and retain copies for circulation and archival preservation in the St. John's College Greenfield Library. Make an audio recording of my lecture available online. Make a typescript copy of my lecture available for circulation and archival preservation in the St. John's College Greenfield Library. Make a copy of my typescript available online." Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Friday night lecture https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/3edced224bf9b18d00f542adf27ed719.mp3 45dfa64795561c2c565e689d297b64ef Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 01:13:33 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Bib # 71417 Title A name given to the resource The empires of the sun and the West Description An account of the resource Audio recording of a lecture delivered on October 04, 2002 by Eva Brann as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Brann, Eva T. H. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2002-10-04 Rights Information about rights held in and over the resource St. John's College has been given permission to make this item available online. Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Subject The topic of the resource Cort Montezuma II, Emperor of Mexico, ca. 1480-1520 Prescott, William Hickling, 1796-1859. History of the conquest of Mexico. Deans Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/ae5af4d1d5d6928ac824b521181f9242.mp3 c8b3a37f806f950e749020922418187f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:54:39 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context LEC_Brann_Eva_2001-11-02_ac Title A name given to the resource Ways of Naysaying Description An account of the resource Audio recording of a lecture delivered on November 2, 2001, by Eva Brann as part of the Formal Lecture Series. Creator An entity primarily responsible for making the resource Brann, Eva T. H. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 2001-11-02 Rights Information about rights held in and over the resource St. John's College has been given permission to make this item available online. Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Subject The topic of the resource Negation (Logic) Nonbeing Nothing (Philosophy) Language A language of the resource English Deans Friday night lecture Tutors https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/2f3710d1a902396ef232c8cd5bfcd5c8.mp3 c875e1478be9bf1c897d18b17fc5cbc8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts. For more information, and a schedule of upcoming lectures, please visit the <a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener">St. John's College website</a>. Click on <a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the St. John's College Formal Lecture Series—Annapolis Collection</a> to view and sort all items in the collection. A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit <a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772">Apple Podcasts</a> or <a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify">Spotify</a> to listen and subscribe. Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library Title A name given to the resource St. John's College Formal Lecture Series—Annapolis Identifier An unambiguous reference to the resource within a given context formallectureseriesannapolis Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:52:49 Original Format The type of object, such as painting, sculpture, paper, photo, and additional data audiocassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context LEC_Brann_Eva_1998-09-04_ac Title A name given to the resource What, Then, Is Time? Description An account of the resource Audio recording of a lecture delivered on September 4, 1998, by Eva Brann as part of the Formal Lecture Series. Brann's lecture is based on her book <a href="https://rowman.com/ISBN/9780847692927/What-Then-Is-Time">What, Then, Is Time?</a>, published by Rowman and Littlefield in 1999. The typescript of the lecture was reprinted in <a href="https://digitalarchives.sjc.edu/items/show/553">The St. John's Review, volume XLV, number 3 (2000)</a>. Creator An entity primarily responsible for making the resource Brann, Eva T. H. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Annapolis, MD Date A point or period of time associated with an event in the lifecycle of the resource 1998-09-04 Rights Information about rights held in and over the resource St. John's College has been given permission to make this item available online. Type The nature or genre of the resource sound Format The file format, physical medium, or dimensions of the resource mp3 Subject The topic of the resource Time Deans Friday night lecture Tutors