43 20 5655 https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/593119e76f0143208890068512d51ece.jpg 2e32e14274dd38f27a66747127f04cd5 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1242 Title A name given to the resource John S. Kieffer Stands while Audience Applauses during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Kieffer, John Spangler. Date A point or period of time associated with an event in the lifecycle of the resource 1972 [circa] Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/48492baafeebc2f53082ebf787404742.jpg c3f2c84bc888b223f6cdb48e2ef3bf0a 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1243 Title A name given to the resource Richard D. Weigle and Alumni Having Lunch during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Weigle, Richard Daniel 1912- Date A point or period of time associated with an event in the lifecycle of the resource 1972 [circa] Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/4403f326008034e025e8a2ebd7e478d2.jpg 6923b07e64cb4e509b13e5697f4a045c 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1244 Title A name given to the resource Richard D. Weigle and an Alumnus during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Weigle, Richard Daniel 1912- Date A point or period of time associated with an event in the lifecycle of the resource 1972 [circa] Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/3c2a611b0e54af207f783140c3dd12c9.jpg f6d53c23c833bdc0f2a812e9f405793b 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1245 Title A name given to the resource Richard D. Weigle Speaking in a Meeting during Homecoming in Mellon Hall, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Weigle, Richard Daniel 1912- Date A point or period of time associated with an event in the lifecycle of the resource 1972 [circa] Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/2ee3d1525b7d000e6652057e1a472965.jpg 20d01708e97c2c0dc0ea2b9fa0bc7943 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1246 Title A name given to the resource Richard D. Weigle Presenting an Award to an Alumnus during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Weigle, Richard Daniel 1912- Date A point or period of time associated with an event in the lifecycle of the resource 1972 [circa] Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/135600a7c8b2c603c02b676683a05162.jpg f5e8b79fa67da5e8fd4211bfb7299a23 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1247 Title A name given to the resource An Alumnus Speaking while Holding his Award during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 [circa] Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/be00c786ee1d2e60e3f781ea61f4694e.jpg b653adc03670ca165c3f070165b00278 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1248 Title A name given to the resource Paul J. Kesmodel and Alumnus Seated outside during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 (circa) Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/f82b747176bd8f1602b5a405dd07876b.jpg 493c3c8019339089d01ee8098ce25dcc 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1249 Title A name given to the resource Portrait of an Alumnus during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 (circa) Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/1b03bc9403d555186316ae07f8f42f65.jpg 6c8221d7d414405a06580d82a8a57272 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1250 Title A name given to the resource Two Alumni Having Lunch during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 (circa) Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/a688e58ff577b7a78f2d48f9fe407efc.jpg 7e3af729b71072fbe1db4fb7586d8683 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1251 Title A name given to the resource Three Alumni Seated in the Francis Scott Key Lobby during Homecoming,, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 (circa) Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/5fda89fb7be753fa39d23130c933247d.jpg 52bb1a591f646808eb8f173ff824ddb8 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1252 Title A name given to the resource A. Willard Joyce and Alumnus Having Lunch during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 (circa) Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/c9bf9d5a1cd2286bbf415a7a3415ddb1.jpg 4267274d849667011ad441697216b6bc 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1253 Title A name given to the resource Two Alumni Seated during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 (circa) Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/4f616b36c0e59ffe081aebdea9325d55.jpg 64ffe0120cff2a903bd77ef82d21f1ed 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph 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 SJC-P-1254 Title A name given to the resource Alumni Seated during Homecoming, Annapolis, Maryland, [ca. 1972] Description An account of the resource 1 photographic print : b&w Subject The topic of the resource Homecoming (St. John's College, Annapolis, MD) Date A point or period of time associated with an event in the lifecycle of the resource 1972 (circa) Creator An entity primarily responsible for making the resource Dos Remedios, Steven Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. 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 Type The nature or genre of the resource still image Format The file format, physical medium, or dimensions of the resource jpeg Homecoming https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/b11c37f94580001863dd6953a079a328.jpg 3e5ce7af67ef19a19ce1f794654a228f 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Photograph 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 SJC-P-1726 Title A name given to the resource Richard D. Weigle and Colleague in Francis Scott Key Lobby, Annapolis, Maryland Description An account of the resource 1 photographic print : b&w Date A point or period of time associated with an event in the lifecycle of the resource 1972 [circa] Creator An entity primarily responsible for making the resource Dos Remedios, Steven Subject The topic of the resource Weigle, Richard Daniel 1912- 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 Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. Honorary Alumni Presidents https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/31df743d29e7387a407e286697b162da.jpg 9cd0fd1102a0c5c2966528c4fcd036d7 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 Image Collection—Annapolis Description An account of the resource The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials. The images in the collection document the history, academic, and community life of St. John’s College. To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the <a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Image Collection Use Policy</a>. Click on <a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Image Collection—Annapolis Collection</a> to view and sort all items in the collection. Publisher An entity responsible for making the resource available St. John's College Contributor An entity responsible for making contributions to the resource St. John's College Greenfield Library 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 Identifier An unambiguous reference to the resource within a given context imagecollectionannapolis Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 25.5 x 20.5 cm. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Photograph 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 SJC-P-1727 Title A name given to the resource George F. Wohlgemuth talking with other Alumni in Francis Scott Key Lobby, Annapolis, Maryland Description An account of the resource 1 photographic print : b&w Creator An entity primarily responsible for making the resource Dos Remedios, Steven Subject The topic of the resource Wohlgemuth, George F. 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 Type The nature or genre of the resource Still Image Format The file format, physical medium, or dimensions of the resource jpeg Rights Information about rights held in and over the resource St. John's College owns the rights to this photograph. Alumni Francis Scott Key Lobby https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/1f4e836b315c2da0beda66f73be52cb3.mp3 7f6e46db6075957577e7bd43a669eecb 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 St. John's College Lecture Recordings—Santa Fe Contributor An entity responsible for making contributions to the resource St. John's College Meem Library Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Santa Fe, NM 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 CD Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 01:08:21 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 Montesquieu's Persian letters : comic vanity, tragic pride Description An account of the resource Audio recording of a lecture given on September 18, 2015 by Janet Dougherty as part of the Dean's Lecture and Concert Series. Creator An entity primarily responsible for making the resource Dougherty, Janet 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 Santa Fe, NM Date A point or period of time associated with an event in the lifecycle of the resource 2015-09-18 Rights Information about rights held in and over the resource Meem Library 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 Montesquieu, Charles de Secondat, baron de, 1689-1755. Lettres persanes. Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 20014239 Friday night lecture https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/238c8bff247ea7876a2c1f216afa4564.mp3 793169f67dc6eb3e97039f3ae3a1bd23 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 St. John's College Lecture Recordings—Santa Fe Contributor An entity responsible for making contributions to the resource St. John's College Meem Library Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Santa Fe, NM 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 CD Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 01:08:40 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 The age of Chronos and the age of Zeus Description An account of the resource Audio recording of a lecture given on November 22, 2013 by Janet Dougherty as part of the Dean's Lecture and Concert Series. Creator An entity primarily responsible for making the resource Dougherty, Janet 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 Santa Fe, NM Date A point or period of time associated with an event in the lifecycle of the resource 2013-11-22 Rights Information about rights held in and over the resource Meem Library 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 Plato. Statesman. Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 20014120 Friday night lecture https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/004f7729cdec06b265fff02cd54e4566.pdf a488c86ca1ae76b539ad54db3feca46e 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/. Title A name given to the resource St. John's College Lecture Transcripts—Santa Fe Contributor An entity responsible for making contributions to the resource St. John's College Meem Library Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Santa Fe, NM 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 at the Santa Fe, NM campus. 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. 33 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 The tragedy of Oedipus at Colonus Description An account of the resource Transcript of a lecture given on April 29, 1994 by Janet Dougherty as part of the Dean's Lecture and Concert Series. Creator An entity primarily responsible for making the resource Dougherty, Janet 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 Santa Fe, NM Date A point or period of time associated with an event in the lifecycle of the resource 1994-04-29 Rights Information about rights held in and over the resource Meem Library has been given permission to make this item 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 Sophocles. Oedipus at Colonus. Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 24000294 Friday night lecture https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/7729a4622620a87e998ea05c35dd7001.pdf 433143d398a4d2e50d0298d161f4eb91 PDF Text Text #2577 On Reading Hegel before the Age of Eighty Lecture delivered by Janet Dougherty October 8,2004 When I was a sophomore in college one of my professors, to whom I owea great deal, told me he thoughtthat one ought to postponereadingHegel until aboutthe age of eighty, presumably accepting the consequence that one mightthereby entirely escapethe task. The breadth and power ofHegel's work, so difficult to assess or criticize, was certainly part ofthe reason for his opinion, and perhaps he thought Hegel's philosophy was wrong in important respects. For me, however, it was already too late. My freshman year another professor has assigned large portions of ThePhenomenology ofSpirit and I had, at jBrst dutifully, and then with great excitement spent many hours on it. I thought I could see then what must constitute my life's work. I must read the philosophical works Hegel read, study what he knew of history and science, and then return to Hegel's system to evaluate whether he had indeed articulated the truth. Would I have thought more freely and with greater clarity had I never been gripped by the possibility that Hegel may have known and articulated the truth? Later, in Prague in the spring of 1979,1 recognized a copy of one ofHegel's books next to several by Marx in a bookstore window as I was walking with a Czech friend. My friend, noticing my glance, instructed me "Don't look at that. That's trash." His error was understandable. The dialectical theory ofhistory, as expounded by Marx and adopted as the rhetoric of communism, had a great impact on his hfe and the life of his nation. It was taught as dogma and exploited as an excuse for a tyranny imposed by the Soviet Union. I felt deeply privileged that I had always been free to examinethese thinkers on Itc 0 (p 7 00 H 332Z. bt JoiiiTs Coileg-3 - lYea/n Librapy j �their own terms, but at the moment the freedoms I normally enjoyed were being highlighted by many contrasts. It was important for me to seeto what effect othershad exploitedthe theories with which I was familiar from books. Obviously no thinker should bejudged on the basis of the effects he hashad on his followers. Still, the political possibilities of liberalism and oftotalitarianism form part of thecontext inwhich weread philosophical works. Moreover, political freedom and the capacity to reoojTnize the truth are far from identical. Although this lecture isprimarily onThe Phenomenology ofSpirit, I will say a little here about Hegel's political wntings, inwhich he presents the modem state as thecontext oftheachievement ofhuman freedom. My reading ofHegel belongs primarily in the context ofthegoal of our education at St. John's College as I seeit,the goal of rendering ourminds freer and therefore less vulnerable to succumb to the domination of prejudices of any sort. Hegel's work directly challenges many contemporary prejudices while revealing the source of others. I intend to illuminate in what follows some ofwhat I mean by that claim. Hegel isvery difficult. It may even bethat finally the Phenomenology isumntelligible on itsown, without a prior understanding ofHegel's Science ofLogic. Buthow canwenot confront Hegel's claim to have putan end to philosophy aswe encounter it in our freshman readings as the love of (and striving for) wisdom? If Hegel's thought is correct. Wisdom is inprinciple available to us all (Preface, section 13). Hegel challenges one of the premises ofthe education we offer atSt. John's College (there are ofcourse a variety ofappropriate formulations): since none ofus, and perhaps no one at all, is inpossession �of the truth, we must strive to speak together in such a wayas to gain greater clarity both concerning our presuppositions and concerning thefundamental questions thatrecur in our collective thought, demanding answers. We musttry to discern thebarriers that hinder us intheattempt to attain a recognition ofwhat is. We must strive for such cl^ity because everything depends upon it, everything that matters. Forwewish to be responsible human beings, living inaccord with an honest understanding ofourselves and oftheproblematic character ofthe world wefind ourselves living in, and recognizing one another as similarly responsible human beings. For Hegel, these tasks are transformed by the availability oftruth and its conformity with what is realizable concretely in the ethical and political as well as the intellectual community ofhuman beings. The premise ofthe community of SJC is anti-Hegelian. This fact makes reading Hegel both crucial for us and deeply problematic, far beyond the difficulties ofnegotiating one's way through his prose. Allow me to cite a couple ofpassages that illustrate the grandiosity ofHegel's claims: The True is the whole. But the whole is nothing other than the essence consummating itselfin its development. Ofthe Absolute itmust be said that it is essentially a result that only inthe end is what ittruly is; and that precisely in this consists its nature, viz., tobeactual, subject, the spontaneous becoming ofitself. (Preface, 20) We cannot know this result, the Absolute, unless it has beenachieved. In the Introduction to the Phenomenology Hegel says: The experience ofitselfwhich consciousness goes through can, in accordance withitsNotion, comprehend nothing less than the entire system ofconsciousness, orthe entire realm ofthetruth ofSpirit... In pressing forward to its true existence, consciousness will arrive at a point at which it gets rid ofits semblance of being burdened with something �alien, with what is onlyfor it, and somesort of 'other', at a point where appearance becomes identical with essence, sothat its exposition will coincide at just this point withthe authentic Science of Spirit. Andfinally, when consciousness itselfgraspsthis its own essence, it will signify the nature of absolute knowledge itself. (Intro., 89) Phenomenology ends with a section called Absolute Knowing. The passages I have cited do more thanillustrate Hegel's confidence that theTruth, the whole, Absolute Knowledge, can become available to the readers of his work. They also illustrate his conviction thatthewhole is achieved by the development of spirit over time to its completion. Inthis completion; thedistinction between subject and object, familiar especially to readers ofKant and to grammarians ofall sorts, collapses. Absolute Knowledge, Truth, simply is. The meaning ofthis claim isthe key to the movement of the Phenomenology ofSpirit and to each ofits parts, including the assigned reading for senior seminar. I will tryto cast some light onthose readings inthe course ofthis lecture. But first a digression on the role ofhistory inilluminating the truth for human beings, that is, on the development of consciousness overtime. 1. Background We encounter first in Rousseau an insistence that we mustunderstand human beingsin the light ofalterations that have occurred inour species over time. Inhis Discourse on Inequality Rousseau presents us with the paradoxical position ofman in society: the nature of man is obscured not only bygradual changes inour way ofbeing bu| also by laws and conventions that shape contemporary society. But itis only through Imowledge of nature that we can isolate the influence of law and evaluate its suitabilityto the beings it governs: 4 �But as long as we are ignorant of natural man, it is futile for us to attempt to determine the law he has received or what is best suited to his constitution. All that we can see very clearlyregarding this law is that for it to be law, not only mustthe will of himwho is obliged by it be capable of knowing submission to it, but also, for it to be natural, it must speak directly by the law ofnature. (Preface, Hackett, p. 35) The paradox leads Rousseau to develop a hypothetical history of man designed to render discernible a standard for just rule. Rousseau's Social Contract isa necessary sequel to hisDiscourse onInequality, which ends withthis scathing attack on contemporary inequality: ... ittbllows that moral inequality, authorized by private ri^t alone, is contrary to natural right whenever it is notcombined inthesame proportion with physical inequality: a distinction that is sufficient to determine what one should think in this regard about the sortof inequality that reigns among all civilized people, for it is obviously contrary tothe law ofnature, however it may bedefined, for a child to command an old man, for animbecile to lead a wise man, and for a handful ofpeople to gorge themselves on superfluities while the starving multitude lacks necessities, (p. 81) The Social Contract begins "Iwant to inquire whether there can be some legitimate and surerule of administration in the civil order, taking menas theyare and laws as they might be. I will always try in this inquiry tobring together what right penmts with what interest prescribes " There isno guarantee that such a solution can be fully achieved, butRousseau outlines inthis workwhat would be required. Rousseau ends Book I of Ow the Social Contract this way: ,.. instead ofdestroying natural equality, the fundamental compact, on the contrary, substitutes a moral and legitimate equality to whatever physical inequality nature may have been able to impose upon men, and that, however unequal in force or intelligence they may be, men all become equal by convention and by right. �No less than a complete transformation ofthe human subjects and the freedom that characterizes them must take place. Hegel too is concerned with what I have described as the paradoxical position ofmodem man. Unlike Rousseau, however, he sees theparadox dissolving through its spontaneous development in the unfolding ofconsciousness. Rousseau points to ihtpei^ectibility of natural man a term with a rather elusive meaning that refers both to theabsence ofa static limiting nature and to the possibility ofa variety ofdevelopments. There is no natural human whole. Hegel by contrast indicates that the course ofhuman history correlates with the development ofspirit and culminates in aperfected state in which human beings can combine without alienation or loss offreedom in an ordered, coherent whole. The beginnings ofthis development are visible in the Lordship and Bondage section ofthe Phenomenology, one ofthe most easily misunderstood passages in the assigned readings from that book. While Rousseau sees human society as requiring the development ofapolitical and moral freedom that completely supplants natural freedom, Hegel understands autonomy ofmind and the political freedom ofindividuals to coincide in principle in his time. The modem state is the concrete manifestation ofanecessary process ofthe development ofmind or spirit. The loss ofunselfconscious nature that for Rousseau precipitates the establishment oframpant injustice is for Hegel no loss. Freedom is nothing if it is not rational. The problem ofwhat itmeans to be free is more visible in Rousseau than in Hegel precisely in that Rousseau sees no satisfactory solution for modem man; natural freedom �is unattainable and moral or political freedom requires, to putit bluntly, submission to a lie. (See especially Bk. n, Ch.Vn of The SocialContract.) Both Kant and Hegel were powerfully affected by their readings ofRousseau. The solution offered byKant, to recognize both thepower ofnatural science and the limits to human reason, along with the moral freedom he claims any nine yearold knows by experience that she has, leaves our desire for a comprehensive account no more satisfied than Rousseau's. We must live intwo worlds, that defined by thelaws ofnature and that weenvision as governed bythe moral laws. Kant gives voice openly to his own imperfect acceptai^ ofthis split in his essays on history, inwhich he envisions a republic characterized by freedom as a culmination ofhuman development for which there is no guarantee. Hegel's work isa valiant attempt to unify the world as it isunderstood by modem natural science with the freedom that he understood to characterize human beings. His solution involves the dissolution of all paradox, all contradiction intheunity of absolute spirit. For uswho acknowledge great difficulties ingrasping things asthey are, Hegel's work isboth implausible and profoundly compelling. It would befoolhardy to dismiss out of ignorance Hegel's claim that he articulated a knowledge ofthe whole. As inSocrates' second sailing {Phaedo, 99d-100a), in considering Hegel's solution weembark onan inquiry into things through the words ofanother human being, inparticular one who has developed articulate speech to an extraordinary degree. We must examine Hegel's claim thattheproper meaning ofwords is revealed inthe whole as it is manifest inthe process represented inthe Phenomenology and that this process is a development ofthethings themselves. Hegel's claim is that hehas brought together inresponsible, coherent speech allthat characterizes modem, i.e., rational man. If this account founders, it is for usto �bear witness to its defects and to continueto strive for recognition ofthings as they are. Even more important, wemust pursue clarity about the desire for intellectual mastery that Hegel's system exemplifies and whether it is in some way at odds with a true understanding ofwhat is. n. Consciousness A. Sense-Certainty and Perception Obviously +be pmal] po'^ion ofHegei's-corpus thatweread allows only thatwebegin, to embark on the perhaps quixotic project I have outlined. But the beginning is crucial. Disdaining attempts to articulate a method for reason, to define his terms orto list a set of c criteria, Hegel begins with Sense-Certainty, theimmediate awareness ofall that our senses convey. One of themost important observations thereader will make is that Hegel's (inevitable) use of language here renders it impossible to grasp particulars immediately as particular: the words 'here' and 'now,' as he points out, have no single referent. "Here' isjust as much where I stand aswhere you sit, and the word 'now' is similarly ambiguous. Conscious awareness may have forms thatavoid theproblem. My son'sbearded dragon, for example, is not entirely lacking in consciousness but presumably makes no attempt to name things and so avoids the trap Hegel describes. When something outside him seems edible, he eats. ForHegel a merely functional sort of consciousness is not good enough. In sense-certainty the conscious subject presumes the existence of a substance outside itself something that one may failto grasp as it is. Knowledge may or may not beavailable, but it is crucial that there besomething outside of the potential knower that istrue. The universals we use illustrate the diifiiculty we �have in knowing that we graspthe truth: language is evidently inadequate to the experience. In recognizing this inadequacy we become aware of what it is to be a subject, while implicitly in our speech we acknowledge notthe individuals we thought we weretalking about, but Being in general. Hegel jokesthat this is just the divine character of language - to reverse the meaning ofwhat is said and make it into something else. Sense-certainty with the help of language utterly fails in the attempt to grasp individual particulars. There is notruth in sense-certainty on its own. In the effort to get back towhatever the potentially knowing subject attempts to grasp in sense-certainty, consciousness becomes the perceiving consciousness, and the object of its consciousness becomes the thing. We are familiar with the contrastbetweensensation and perception from Anstotle: one perceives an object through a kind ofcommon sense that relates sensations and identifies them with a thing. Hegel would welcome the association with Anstotle who, like Hegel, appears at least to consider the mind adequate to its object, but the language of motion that Hegel uses inthe section onperception differentiates his treatment from anything we read in De Anima: Perception takes what ispresent to it asuniversal. Just asumversality is its principle in general, the immediately self-differentiating moments within perception are universal... With theemergence ofthe principle, the two moments which in their appearing merely occur, also come into being: one being the act of perceiving, the other ... the object perceived. In essence the object is the same as the movement.... (Ill) Hegel goes on to discuss two different accounts of thinghood, i.e., as a collection or plurality of properties, and as the medium inwhich these properties inhere (Section 113). Thirdly, theproperties themselves can bethought of as independent ofthething observed �(section 115). Hegelpresentsthese not as a list ofpossibilities from whichwe can chooseas we endeavor to understand what it is to be a thing, but as aspects (moments) of a development: The sensuous universality, or the immediate unity ofbeingand the negative, is thus aproperty only whenthe Oneandthe pure umversality are developed from it and differentiated from each other, and when the sensuous universality unites them, it is this relation of theumversahty to thepure essential moments which at last completes theThing. (115) It is no accident, but rather the fundamental meaning of consciousness, that it moves from leRS iOrtnore adequate acrounts of its object, and it is fi.indamental to the object of perception thatwhat it is for consciousness results from thismovement. More important eventhanthe movement through various theoretical approaches to the thing, consciousness moves from a less to a morethorough grasp of its own role. Here, in perception as in sense-certainty, theobject is first of all considered primary. It is "the True and universal, the self-identical, while consciousness is alterable and unessential ..." (116). Consciousness can err. Each new account oftheobject is not merely a superior attempt to get atthe truth ofthe thing, to correct its previous errors, but also an opportunity for consciousness towitness its own movement (118). It comes to recognize that"The outcome and the truth of its perception is its dissolution, or its reflection outof the Truth into itself." This leads to the claim that "We are ... the universal medium in which such moments are kept apart and exist each onits own" (119). Awareness ofthe variety ofthings intheworld gives us anopportunity to be aware of therole of the perceiving consciousness, which itselfunites thevarious moments of perception. 10 �There is not only one Thing in the world. Thingsare understood in relation and in contrast to one another (123). The recognition of this fact could leadto a discussion of the various species ofthings that exist in the world. It could do so ifHegel had confidence in the significance ofthe names language givesus to differentiate things from one another or if he posited something Uke Nature as a whole, a unit that contains a variety of individual typesthat one canaccurately identify and name. Instead Hegel reflects uponthe relation between universals represented in the thing and the multiplicity ofindividuals that are supposedly one with that universality. Therejs no 'red' without a redthing, and there are many red things, but 'red' is none ofthem. Similarly, there is no 'dragon' simply, only a variety of individuals that fall under that category. Thegap between the word that refers to onething andthe multiplicity of individuals signals the problematic character of sensuous universality (130). "Sound common sense" is the faculty of mind that corresponds to the sensuous universality: it takes itself to bea solid realistic consciousness" (131), Hegel says, but it is in fact only the play of the abstractions of singleness and universality, essence and theunessential, for it goes back and forth between these pairs, never resting in anunambiguous account ofthebeings it encounters. Hegel is casting doubt onthe naive awareness of what is inthe world. There is no simple, reliable, unphilosophical grasp of things available to us, neither forthe naive, uneducated human being or, it turns out, forthe modem empirical scientific inquirer whopretends to impose nothing on whathe observes (for example. Bacon). Only philosophy "... recognizes [mental entities] as the pure essences, the absolute elementsand powers ... [and] in doing so, recognizes them in their specific determinateness as well, and is therefore master over them, whereas perceptual 11 �understanding [or sound common sense] takes them for the truth and is led on by them from one error to another*' (131). The section on perception ends with an attack upon the pretensions of common sensewhich leadsto the crudely inadequate distinction between what is essential and what is inessential. The fancy philosophical soundingterm "inert simple essence" turns out to correlate with so-called common sense, which cannot by itselfmake sense ofthe stability ofthings in the world along withtheir flux and variability. It attributes to things first one essence or ^straction, then another, and can never.escape-tb.eJpfinite series.ofabstr.^rtion*^ .Philosophy muRt bnngthem ^o^ether, somehow getting beyond mere abstractions to thethings themselves. The work ofthe next section ofthe Phenomenology, onForce and the Understanding, accomplishes this by bringing closer together the conscious subject with itsobject ofinquiry through what Hegel calls the Notion. B. Transition through Force and Understanding to Self-Consciousness Autonomy, the giving ofnomoi to and for oneself^ isthe fundamental characteristic of consciousness, despite the appearance that conscious thought must conform itselfto the way things are, discerning and articulating laws that underlie the flux ofperceived objects in theworld. Modem (Baconian) scientific inquiry exemplifies the systematic response to the fear thatthought imposes nonsense ontheworld if it does not restrict itselfto the articulation of observed relations. It radically distrusts human thought, presuming as superior the correlation of observable facts. It would freeze thedevelopment of consciousness before it could attain to tmth and therefore to its autonomous activity. However productive of useful tools formanipulating the environment, this radical self- 12 �restraintis ultimatelyquite wrong-headed, in Hegel's view. It is not thereforeworthless. Rather, it was an appropriate response to the tradition of scholasticism and an important stagein the development of self-conscious spirit. While a certain sortof (Cartesian) skepticism is at the root of the development of modem science, allowing the investigator of the world to put aside his presumptions and expectations, Hegel's work exhibits and recounts a deeper and more enduring sort of skepticism directed against each form of consciousness as it appears, including modem scientific methodology. The road ofthe development ofnatural consciousness can ... beregarded asthepathway of doubt or more precisely astheway of despair this path isthe conscious insight into the untmth ofphenomenal knowledge .... The skepticism that isdirected against the whole range of phenomenal consciousness ... renders the Spirit forthe first time competent to examine whattmth is. (78) In particular, inthe section onForce and theUnderstanding, consciousness must escape the domination ofNewtonian science with its emphasis on laws. The laws Newton articulates areinherent in the phenomena and consciousness, putting aside its own character, must acknowledge and articulate them. In general, modem scientific thought integrates awide range ofphenomena by means ofa limited set oflaws that articulate objective relationships graspable by thehuman understanding. Kant's categories ofthe understanding, which account for the possibility ofNewtonian science, are thrown into question and finally overcome insofar as force and law are superseded in Hegel's account. The section entitled Force andthe Understaaiding is, then, a challenge to Kant's system as a definitive statement ofwhat human beings can know. In it Hegel also challenges Kant's separation between natural science on the one hand and serious 13 �thought about ethics and politics on the other. Both take on a new appearance after the transition from consciousness to self-consciousness. The section on force and the understanding culminates in that transition. Before we can see how to move past the sort ofthought that characterizes modem science, we have first to grasp its character. "ForceandUnderstanding" is a section of the Phenomenology which we at St. John's havethe goodluckto be particularly well .„prepared.to .appreciate. Bythe. time we.read.Hegel we. have read and studied not only Kant but also Newton. Asa community we resist slavish obedience to any doctnne, and so wetend to becautiously skeptical of modem science with all itsinstmctions for the proper useofthe most important tool wehave, ourminds. Hegel would approve. He, more that any other thinker I know, disdains the sort of scientific inquiry that substitutes even the most thorough description ofthe stmcture ofa corpse, for example one ofour freshman lab specimens, for a living creature. Nevertheless, before consciousness can emerge as anappropriate interpreter oforganic substance, it must develop and through its own intemal motion supersede the limited understanding ofthe natural world that becomes available for criticism once common sense recognizes its failings. Force is theconcept thatallows fortheunderstanding oftherelation between dispersed, independent elements and theunity outofwhich they arise and into which they retum. This retum is simply the recognition that theforce (of attraction, for example), accounts for a variety of observed occurrences thatare unintelligible ontheir own terms (136, 137). Since there is no intelligible account of how force canactdirectly on anobject. 14 �force must be imderstood to solicit another force. Newton himself was concerned with the unintelligibility of action at a distance (see letters cited 'mPrincipia, Vol. D, pp 634 and 636, Motte translation). The force ofgravity, for example, cannot pull a ball towards the earth the way I can throw it with my hand. Rather, the force of attraction ofthe ball for the earth is met with the mutual attraction ofthe earth to the ball, and with the resistance to this attraction that results from the force with which it was thrown. The word 'force' has meaning here only in the context ofthe motion for which it accounts. These two Forces_ eidst asindependent essences; but their e^stence is a 'Ihdvement dfVacEto^^Hs lh^lffief," such Mat positednessor a beingthat isposited byanother, i.e.,their beinghas reallythe significance of a sheer vanishing. "Force" is in fact essential onlyto the account consciousness attempts to give of the motion. .. .the truth of Force remains only the thoughtof it; the moments of its actuality, their substance andtheir movement, collapse unresistingly into anundifferentiated unity, a unitywhich is notForce driven back into itself (...), but is its Notion qua Notion (Be^iffe). Thusthe realization of Force is at the same time the loss of reality; in that realization it has become something quite different, viz., this universality, which the Understanding knows at the outset, or immediately, to be its essence and which also proves itselfto be such in the supposed reality ofForce, in the actual substances. (141) Thesesubstances are evidently Kantian objects of experience. But that is not all they are. Part of the meaning of the term 'Notion' is that movement occurs suchthat earlier inadequate formulations givewayto something more adequate. Herethis means thatthe observed particulars fall away in favor of an account of force on its own terms, which is truer than any mere collectionof observed (conceptually elusive) phenomena, and the account of force in turn is taken as a description of concrete substances as they behave in 15 �the world. The Notion or Begriffe in general is something akin to a Platoniceidos endowed with life (see paragraph 55, Preface): far jfrom holding itself in reserve from the flux of nature and the world, it is one with it. It appears at first as characteristic ofthought in contrast to external reality, but that contrast is not definitive. "Consciousness ...is explicitly the Notion of itself. Hence it is something that goes beyond limits, and since theselimits are its own, it is something that goesbeyond itself (Intro toPhenomenology, 80). The notion ofForceprovides an alternative to the language of universal and Withinthis inner truth, as the absolute universal which has been purged ofthe antithesis between the universal and the individual and has become the object of the Understanding, therenow opens up above the sensuous world, whichis the world oiappearance, a supersensible worldwhich henceforth is the true world ... .(section 149) Within a few sections Hegel pronounces this supersensible world to be "appearance qua appearance.*' Bythis phrase Hegel does not mean to collapse the supersensible world into what is sensuously perceived, butto indicate thatthe supersensible world does not stand oilits own; in fact, the sensuous world (insofar as it is a world) turns out to be nothing butthethought world thatreflection upon the sensuous elicits. Just asthere is no world devoid of sensuous characteristics, there is no world available to sensealone. For there to be any trueunderstanding, neither world canclaim victory over the other. Rather, the two 'worlds' must be brought together and recognized as one. Similarly, law and that which it governs turn out to be inseparable. I started this section of my talk(IIB) with a discussion of law, and sofar theaccount of force has included no reference to law. Section 148 ends this way: 16 �... what there is in this universal flux is only difference as universal difference, This difference, as a universaldifference, is consequently the simple element in theplay ofForce itself, and whatis true in it. It is the law ofForce. Further on (149) he declares .. thesupersensible world is an inertrealm of laws .... Hegel is aware ofthe tendency ofthe mind to unify all laws into a single, comprehensive law (150). This tendency underlines and exacerbates the unsatisfying characteristic of law asindifferent to that which it governs. One powerful example ofthis indifference is the law of motion (153) which requires that time and space, ordistance and velocity, be understood as independent ofone another inorder that they may be quantified and related. This should remind some ofyou ofourdiscussions ofGalileo's treatment of motion in his Two New Sciences, the Third Day, in contrast withthe Aristotelian beginning point in which motion is something simple and immediately intelligible. Hegel's impatience with the claim that laws reveal necessary relations (153) stems from his criticism ofthe arbitrary distinction upon which the law is based, and anticipates later scientific developments ofspace-time (Einstein, Minkowski). But when I use the word * criticism' here I do notmean to suggest that Hegel thinks the abstraction ofthese terms a simple mistake, or even that itwas avoidable. Rather, the effort ofthe understanding to grasp things as they are produces a division which leads to further dialectical movement culminating, finally, infiill correspondence between knower and known. Consciousness grasps that there must be a deeper unity behind the law ofmotion that accounts for the relation oftheelements ofthelaw (155). It moves to a realm of its own, the supersensible, as it attempts tobridge the gap between what isoutside ofconsciousness and the thinking subject. 17 �The process by which the differences between subject and subsistence are overcome is articulatedthroughout the Phenomenology ofSpirit, but one can see its character very well here in the section on Force and the Understanding. The subject, in the form of understanding, ... learns that it is a lawofappearance itself thatdifferences arise which are no differences, or that what is self-same repels itselffrom itself.... And further that the differences thus created overcome themselves, ".. .what is not self same is self-attractive." Hegel goes on to say here that The Notion demands of the thoughtless thinkerthat he bring both laws together [i.e,, the law of force and the law ofappearance] and become aware of their antithesis. I will notgointo all the details ofthecomplex ensuing movement, though for Hegel each step is necessary and indispensable (not, I think, inevitable, but to argue that would require a long discussion). For us tonight itwill be enough to see that the development of the understanding produces first, a supersensible world, whose purpose isto explain the sensible world, second an inverted world, thesecond supersensible world inwhich the kingdom oflaws is shown to contain abstractions from a deeper unity. Hegel draws an analogy here (158) between physical and social science, orrather points out that the same sort ofreasoning finds its way into both: The punishment which under thelaw ofthefirst world disgraces and destroys a man istransformed in its inverted world into the pardon which preserves his essential being and brings himto honor. Ingeneral, this sort ofreasoning is first an attempt to identify causes (aitiai) or, inthe case ofcrime, guilt, then to deal with itthrough manipulation (pumshment). In thecase of crime one must also acknowledge theoriginally invisible intention (the second 18 �supersensible) ofthe criminal only to return to the act with the observation that "the truth of intention is only the act itself (159). The inverted world does not substitutefor the world of appearances but must be reconciled with it, just as a good intention does not cancel the heinousness of one's acts. The nature ofthe act is not fully visible until the intention is discerned, but the intention cannot subsist in a realm different and permanently separate from the act. Hegel's juxtaposition of human issues with objective natural laws imitates the general character of consciousness that moves between 'realms' it separates. Tobegin with, Hegel reasons by analogy about theforces thatgovern human acts. The understanding must recognize the differences it has noticed as inhering inthe thing itself aswell as intheunderstanding (160), and therefore fmally as united. Just as divine judgment must one day become manifest on earth, reconciling thedisparity between internal truth and outward appearance, human thought must finally unify the two. The supersensible world is "itselfand its opposite in one umty. (160)." Here Hegel makes a claim that may surprise the reader, namely that the understanding itself (160) and its differences are an infinity. Christianity provides away ofthinking that Hegel transforms by recognizing init a response to theunstable separations inherent inmodem scientific thought. Readers of Aristotle ought to find Hegel's use of theword 'infinity' recogmzably different from the actual infinity Aristotle repudiates, and different in important ways from the potential infinity Aristotle accepts as real (theinfinite divisibility of a magnitude, for example). Hegel offers a rather poetic (Dantesque?) description which I will cite and attempt to interpret. 19 �This simple infinity, or the absoluteNotion, may be called the simple essence of life, the soul ofthe world, the universal blood, whose omnipresence is neitherdisturbed nor interrupted by any difference, but rather is itself every difference, as also their supersession; it pulsates within itself but does not move, inwardly vibrates, yet is at rest. It is selfidentical, for the differences are tautological; they are differences that are none. This self-identical essence is therefore related only to itself;.... (162). Simple infinity is self-absorption with no isolation: all relations have turned out to be relations within itself. Without dissolving differences, infinity is the deeper unityof these differences from which they differentiate themselves and then return. Wewould have no reason to think sucha thing is real except that it corresponds notonly to the history ofthought about thething, butto the nature ofthought ingeneral. In thinking about our experience oftheworld, we make abstractions and articulate distinctions which later we must reconcile, knowing thatwecan do so because the distinctions arose inthe first place from the singleness ofour minds. Hegel is more optimistic than many thinkers about the successful outcome of this activity: while we wish that in putting together that which we have analyzed in the attempt to understand it, we will return to the phenomenon or experience as it originally was, weoften believe wehave reason to wonderwhat effect our intervention has caused. HegeTs confidence takes the form not ofa happy coincidence ofour mental powers with our object ofinquiry, the world, but of the recognition that all this activity has been taking place within consciousness itself. The world that appears attimes to agree and attimes to disagree with our account of it is always theworld for consciousness, which inturnreflects upon their relation. Our thinking about "objective," nonhuman matters and about human things is akin but notyet unified. It cries out for a reconciliationthat can occur only in a consciousness that grasps 20 �more fully the origin ofthe differences. The end ofthe section on force and understanding is therefore the turn to self-consciousness. This curtain of [appearance] hanging before the inner world is therefore drawn away, and we have the inner being [the T*] gazing into the inner world - the vision ofthe undifferentiated selfsame being, which repels itself jBrom itself, posits itself as an inner being containing different moments, but for which equallythese momentsare immediately not different - self-consciousness. It is manifest that behind the so-called curtain which is supposed to conceal the inner world, there is nothing to be seenunless we go behindit ourselves, as much in orderthat we may see, as that theremay be something behind therewhich canbe seen. (165) This is hot ah~end to the discussion of howwe know, but a newbeginning. Before wego onto self-consciousness a briefrecapitulation is appropriate here. Hegel begins his quest for truth inthe Phenomenology with sense-certainty, a sort ofknowing that atfirst appears both rich and immediately accessible. But the consciousness of sensory experience turns outto yield no truth at all. Infact, it yields no more than an awareness of the distinction between the potential knower and what h6 would know. The elusive other ofsense-certainty must then bean independent thing that can begrasped through perception. But inperception consciousness confronts the problem of how to combine a plethora ofindividual things with theuniversal under which they must be thought. 'Force' isthe name wegive to thatwhich turns outto unify particulars. It cannot be perceived butcan be understood. The articulation of laws, ingeneral theLaw of Force, leadsto the establishment of a realmseparate from the world forces were originally intended to explain. The work ofreconciling law and force on the one hand with the world on the other leadsconsciousness to recognize that the differences to be reconciled arise out of its own activity. Kantian understanding transforms into an 21 �awareness of itself as the consciousness that has relied on the law of force and now must reconcile it with the world. This is a transformation that Kant did not endeavor to accomplish, for it requires that consciousness go beyond thedistinguishing ofthevarious faculties of the thinking mind to see how they inhere in self-consciousness. m Self-Consciousness The section ofthe Phenomenology Hegel calls 'Self-consciousness' begins with "The truth of a s^ibdivi?ion that inchid?.? the diseiission ofT -ordship and Bondage. The phrase that best characterizes Hegel's introductory remarks here is "certainty gives place totruth" (166). This phrase should call to mind Descartes' standard ofclarity and distinctness, a standard that does not require orinvolve the perfect Correspondence ofwhat is known to the object, and which Hegel unambiguously rejects. The influence ofDescartes is however, inescapable, and Hegel builds his anti-Cartesian epistemology, or account (logos) ofknowledge, on the even more fundamental Cartesian turn, toward the self. Here then'... the certainty isto itself its own object, and consciousness isto itselfthetruth" (166). Farther down inthe same paragraph Hegel says Opposed to an other, the T isits own self, and atthe same time it overarches this other which, for the T is onlythe T itself. With self-consciousness, then, we have therefore entered the realm of truth. (169) While conscious thought set itselfthe goal ofgrasping truth, to achieve this goal requires that the thinker get beyond the artificial distinction between knower and known. This is no leap offaith, but israther the honest awareness ofthe fact that one can distinguish and 22 �reconcile only what is already present in thought, i.e., that thought cannot step outside itselfto another realm external to itself. If this sounds like a call for a Kantian critique, distinguishing allthat we canknow and reason aboutfrom the inaccessible thing-in-itself, Hegel's response is that he hasgoneKantone better: since the recognition of the limits of reason and the positing of thething-in-itselfto which reason cannot reach arewithin, notoutside of consciousness, he argues that this distinction, like all others within thought, can be overcome. As Hegel points out (167), As self-consciousness, it is movement; but sincewhat it distinguishes from itselfis only itself itself, the difference, as an otherness, is immediately supersededfor it.... The significance of this step thatHegel makes is very great. Forone thing, it leads naturally to an account ofliving beings superior to any that the laws ofmatter inmotion canoffer. Such an account is to differing degrees elusive forBacon, Descartes and even ICant, who hesitate to attribute to the object about which one theorizes any tendencies that are not verifiable in accord with laws. Aristotle of course knew better: in observing the living being one must begin by trusting that one sees init impulses and tendencies akin to one's own purposiveness, for example. Like Hegel, Kant accepts (in the Critique of Judgment, Preface) that one cannot dispense with purposiveness inthe attempt to understand living beings, but theplace ofthis third critique inKant's system is problematic enough tohave justified the acceptance ofmany doctoral dissertations. 'Purposiveness' has no place inthe table ofcategories Kant presents in the First Critique inthe attempt to give a definitive account ofthe basis for scientific imderstanding ofthe world of experience. 23 �Just as Hegel offers no definitivelist ofthe categories, he denies that there is any need of a set of rules or techniques for self-consciousness in the attempt to understand life, for life is precisely the correlate of self-consciousness: Butfor us, or in itself, the objectwhichfor self-consciousness is the negative element has, on its side, returned intoitself, just as on the other side consciousness has done. Throughthis reflection into itselfthe object has become Life. (168) But the living being is not merely the object of naive or scientific inquiry; it is furthermore the object of desire (168). It is at the same timea whole independent of the desiring subject: Life consists rather in beingthe self-developing wholewhichdissolves its development and in this movement simply preserves itself. (171) Independent as it is, though, life also "...points to something other than itself, viz. to consciousness, for which life exists as this unity, or as genus (172)".The individual preconscious living being is, according to Hegel, radically incomplete. The discussion of life in the introductory paragraphs of Self-consciousness leads rather quickly to thefollowing pregnant and powerful claim: "Self-consciousness achieves its satisfaction only in another self-consciousness." (175). How does Hegel amveat this claim? The key to making sense ofthis transition is to see what it means thatthe living being is both dependent and independent. I have cited Hegefs claim that lifeis a 'selfdeveloping whole (171, end)'. Hehas already moved in his discussion to 'life as a living thing,' confusing life in general with a particular organism. Hegel is notbeing sloppy. Rather, he is acknowledging that life is intelligible only via the individual living thing. It is obvious that no single organism lives simply self-sufficiently. Equally important for 24 �Hegel, its character is to develop in accord with a process that characterizes not only itself but also many other individualsthat together comprisea genus or a species, a processthat is in fact determined by its species. There is no species existing on its own. The characteristic activity of a living being in general, namely to absorb otherness (for example, food) within it and make it one's own, is always of a particular sort. Consciousness alone canrecognize it for what it is. But further, the only consciousness capable of recognizing the living being for what it is is self-consciousness (cf. A on nous containing the forms). And the primary way the T' of self-consciousness relates to other living things is through desire. Like Hobbes, Locke and Rousseau, Hegel knows that human beings want the goods of food, shelter, sexual satisfaction, etc., and therefore the power to acquire and possess them. Thedesire forfood is the easiest to grasp butit is not the most illustrative here, for one ordinarily eats only what is already dead, and is soon hungry again. Eating is nottherefore a model forthe satisfaction of self-consciousness. "Onaccount of the independence ofthe object, therefore, it canachieve satisfaction only when theobject itselfeffects thenegation within itself; and it must carry outthis negation of itselfin itself,... In the sphere of Life, which is the object ofDesire, negation is present in an other, viz in Desire, or as a determinateness opposed to another indifferent form, or as the inorganic universal nature ofLife. Butthis universal independent nature in whichnegation is present as absolute negation, is the genus as such, orthe genus asself-consciousness. Self-consciousness achieves its sati^action only in anotherself-consciousness. (175) Living among other independent living beings which onestrives to understand is a step forward, butto satisfy conscious desire requires that thedesiring subject recognize itself and that it be recognized by another. It requires thatcertainty become truth. "Butthe truth ofthis certainty is really a double reflection, the duplication of self-consciousness." (176) Just as consuming food cannot be a genuine end{telos) for human beings andthe 25 �proper labeling of various beings is not by itself folly satisfying to the conscious mind, so for self-consciousness to be at all requires that its object retain its characterwhen it submits to the knowing subject, that i t . is equallyindependent in the negativity of itself; and thus it isfor itself a genus, a universal fluid element in the peculiarity of its own separate being ...Hegel rejects as a model ofknowledge mastery of natureby a creature alienatedfrom it and therefore barred from the deepest understanding of its meaning. Followers of Baconian science sellthemselves too short, according to Hegel. TriTth is availableto the human know-r^ bu^ only if he/she knows what to seek Hegel responds to anurging superficially similar to that which moves Socrates in the 'second sailing' he describes inthePhaedo. We cannot know theworld directly butonly through the speeches and the deeds of other self-consciousnesses. For Socrates this implies the need to engage in dialectic discourse with other men and examine the accounts they form in speech. It isunclear whether thisdialectic will produce adequate knowledge ofthe topic of discussion but it will at least illuminate something about the souls ofthe speakers. (See Gorgios). ForHegel the need to rely onother self-conscious beings takes a very different form. Since theknowing subject has no proper object than another self-consciousness, for which it is an object as well, two (and later, more) embodied consciousnesses must come to recognize themselves in one another. Truth requires foil reciprocity between 'subject' and 'object'. A self-consciousness, in being an object, is just as muchI' as object. With this we already have before us the notion ofSpirit. 'What still lies ahead for consciousness is the experience ofwhat Spirit is — absolute this substance which is the unity ofthe different, independent self- 26 �consciousnesses which, in their opposition, enjoy perfectjfreedom and independence. (177). Modem science has destroyed the natural world in illuminating the relations that characterize it because the 'natural world' never was the realm oftmth; it was merely the realm the mind constmcted (seeKant) to account for observed appearances. Truth, or science inthefiill Hegelian sense, is spirit fully conscious ofitself. It must be shared in a community of conscious persons. (See Preface, section 69). Similarly, appropriate humanlaws cannot arise out of a detached scientific analysis of human need and passions (Hobbes), but only in a real community of persons. This is the insight that informs Hegel's discussion of lordship and bondage. I said earlier that the lordship and bondage section ofJiegQVsPhenomenology ofSpirit is frequently misunderstood. One ofthe most common misunderstandings arises from an assumption about Hegelian idealism that X would like to lay to rest first ofall. Where Hegel asserts "What is rational is actual and what is actual is rational." (Preface, p. 10 of Philosophy ofRight), many readers take him to be saying that only what we spin out of ourown minds counts as real, thatthe apparently real world, insofar as it is anything at all, arises from the mind's own creative activity. Similarly, the reader bent on seeing Hegel asan idealist inthis sense views thelord and thebondsman asaspects ofthe mental activity of a single individual: thestruggle between them isthen nothing more than the mental anguish of a divided mind incapable of self-respect forthe straightforward reason that it lacks integrity. Hegel leaves such struggles for others to explore (there are many literary examples, ranging from Dmitri Karamazov to Gollum). 27 �Hegel, by contrast, in direct conversation withHobbes, Locke and Rousseau, is addressing the question of how two human beings independent of lawand society interact with one another. Having been educated bythose thinkers, especially Rousseau, Hegel does not claim that two men once confronted one another in preciselythe fashion he describes and followed precisely the steps he recounts in theapproach to mutual recognition. Similarly, no human being need ever imdertake precisely the transformation ofspirit the Phenomenology describes. Rather, following Hegel, one can recognize the progression from one st.age to another.as intelligible now that they have occurred m human experience. The lord and bondsman arearchetypes ofreal flesh and blood humans who confront one another in an effort to become what they must be if they are to be at all: autonomous beings who share a world with others akin to themselves. Self-consciousness exists in and for itself, when and by the fact that, it exists for another; that is, it exists only in being acknowledged. (178) The account ofhow this acknowledgement develops is clearly not a report of historical event: it isworked overand clarified by coherent thought. Hegel's description is a description ofhow "... the process ofthe pure Notion ofrecogmtion, ofthe duplicating ofself-consciousness inits oneness, appears to self-consciousness" (185).The process has already occurred inthe sense that real humans beings have recognized the authority ofa master, worked theland, discovered inthemselves abilities they were unaware of and that even render them superior to those they serve, etc. Even more importantly, this process has been seen (by Hegel at least) forwhat it is, an essential part ofthedevelopment of autonomous spirit. 28 �The distinction Hegel drew earlier (166) between certainly andtruth figures here again as crucial. The two consciousnesses that soon emerge as lord and bondmanat first appear to one another .. like ordinary objects, independent shapes, individuals submerged in the being [orimmediacy] of Life .... Each is indeed certain ofits own self, but not of the other, andtherefore its own self-certainty still has no truth. (186) Such 'truth' is ".. .possible only when each is forthe other what theother is for it.. subject and object must correspond perfectly. In order forthetwo consciousnesses to achieve this correspondence, seif-consciOusness must stake its life, showing itself not to be attached to any specific existence. Hegel says explicitly "each seeks thedeath ofthe other" (187). In ourcomfortable community of learning, in which forthe most part we attempt to recognize one another asworthy participants through cooperative discourse, theclaim thatmutual recognition requires a fight to the death may seem absurd. We are fortunate in sharing theassumption that theoretical .inquiry can betheoccasion for creating a community and that no particular practical activity must precede that creation. But we arrive at the College asself-conscious beings. The question then remains: is Hegel correct indenying that a self-consciousness with integrity can emerge without a crisis inwhich the very being ofthat self-consciousness isinquestion? Once the first known fight to the death has occurred, Hegel thinks weneed not take up arms again as longas we cantruly grasp the meaning ofthe experience. (This is nota comment on international peace, merely on the relations of individuals capable of forming a particular community). Hegel's lord and bondsman display what it means for potential human beings entirely stripped of convention to strive to be human inthe fullest sense. We frequently repeat the Socratic dictum that "theunexamined life is not worth living." For 29 �Hegel, one'slife can only beworth living if one is recognizable and recognized as a selfconscious human being, and to be recognizable as such requires that one seek full selfconsciousness at all costs. To this goal, everything else must give way. The modem state as Hegel outlines it in The Philosophy ofRight presumably cushions its citizens against such dire conflicts while it facilitates thedevelopment offree selfconsciousness. How that is sowould require a lengthy discussion. Suffice itto say here thatHesel roundlv reiects Hobbes' account of the origin of civil society. The ground for this rejection is not that Hegel considers it impossible that humans would enter into a social contract out of fear and in order to avoid the danger of violent death. Rather, a society based upon the mere tendency to flee such a danger must be a society ofinferior, infact slavish, human beings. Hegel rejects Hobbes' argument for the foundation of political right. He is moved, as no doubt Hobbes was, by the real terrors ofwar. For Hegel, theoretical inquiry into the basis ofpolitical life must follow the e^qperience of war, at least vicarious experience; the theoretical understanding ofpolitics follows from the previous stage of conscious existence. I noted above that Hegel asserts that the two individuals who will become lord and bondsman seek each other's death. Clearly a trial that indeed issues in death is no wayto begin a mutually satisfying relationship between any two human beings (188). The interesting case occurs when one ofthe two individuals confronting the other brings him to the brink ofviolent death and that other "... leams that life is essential to it as pure self-consciousness" (189). This learning process so far has a good deal incommon with 30 �Hobbesian fear. Everything for thebondsman has 'beenshaken to thefoundations' in his experience ofthefear ofviolent death and hehas therefore been put intouch with the "... simple, essential nature of consciousness, absolute negativity, pure being-for-self, which consequently is implicit in consciousness." Fear ofviolent death and the aggressive attempt to conquer nature constitute a good beginning, but they are not sufficient for developing self-consciousness: "...although the fear ofthe lord isindeed the begmnmg of wisdom, consciousness is not therein aware that it is a being-for-self' (195). Having learned that he mustlive if he is to be conscious, the unlucky participant in the life and death struggle submits to his conqueror and becomes his slave, an apparently thankless life of subordination that eventually reverses itself into a kind ofvictory. The reversal is hardly inevitable, butwhen it occurs it constitutes thedevelopment ofreal selfconsciousness. According to Hegel it reveals a greater truth than is visible through the eyes ofthe brute ofa master who has access to the world only through the labor ofhis slave, and who experiences the other only as the instrument of hisdesires. The picture Hegel presents ofthe life oflord and bondsman is straightforward: the bondsman works to satisfy the needs and desires ofthe lord, who never sullies his hands. Thelord seems to have allthe advantages of lifewithout its disadvantages: he enjoys things without ever having to experience their resistance and he is honored. The arrangement is unequal, to be sure, but from thepoint ofview ofthe master not obviously defective. Butthere have been tyrants who remained permanently dissatisfied, no matter how easily their desires are satisfied. Hegel makes sense ofthis phenomenon with the observation thatthe lord receives homage only from a dependent, notanindependent 31 �consciousness akin to himself. This does not suffice probably because the tyrant somehow realizes that there is or can be something better. Thebondsman by contrasthas the independent consciousness of the master as his * essential reality,' Hegel says, or at least in his purview. He need not invent the moment of 'pure being-for-self: it is there before his eyes in the form of another human being. Similarly, he neednot strain his faculties to imagine what it is for everything in natureto dissolve (194); but he accomplishes thisdissolution. "Through his service he rids himself of hisattachment to natural existence in ever\'detail, and gets rid ofit b}^ working on it" (194). He is intimately aware of the possibility of destroying and reforming natural objects in order to make them serve human needs. The bondsman then has a great deal in common withthe modem scientist even in a free state inhis attempt to conquer and manipulate nature. More importantly, work is the means by which the bondsman develops the awareness of who he is.By working to reshape natural objects hebecomes concretely aware oftheindependence notonly of those objects but also ofhimself:"... thebondsman realizes that it is precisely in his work wherein he seemed to have only analienated existence thathe acquires a mind of his own" (195 and 196). While to have a mind of one's own is only a nascent form of freedom, it constitutes a superiority of the bondsman overhis master, who recognizes nothing intheworld capable ofresisting his will, which is therefore not even really his ownas opposed to another's. (Children share some of the constraint ofthe bondsman's life and therefore the need to make claims of mastery. My son's response at 31/2 or 4 wasto assert hisconquest of nature thisway, after tolerating undoubtedly excessive 32 �expressions of maternal concern: "I never get thirsty; I never get cold; and I never have to go pee.") The dialectic between master and bondsman continues through Stoicism, Scepticism and the Unhappy Consciousness (one level ofHegel's interpretation of Christianity) until within self-conscious spirit develops what Hegel calls Reason "... the certainty that, in its particular individuality, it has being absolutely in itself, or is all reality" (230). This isthe implicit identification ofsubject and substance ofwhich Hegel proceeds to articulate the development inthe section ofthe Phenomenology entitled 'Absolute Spirit.' Conclusion I will nottry to analyze here in detail the movement fi'om thebondsman's willfulness to Reason. For all the refined grandeur ofHegelian Reason and ofhis emphasis on Spirit in its fiilly developed form as the goal ofeven the most ordinary human activity, firiendship provides the best analogy for the goal ultimately sought by participants in the dialectic of lord and bondsman. While it is quite clear thatthese two particular human beings will never be fiiends, the autonomy of mind that can be secured only through such a struggle astheirs isthecondition for fiiendship, or atleast forthekind of political community Hegel envisions. The insight that no constitutional provisions can create political fi*eedom ifthe proper habits are not first established, ifthepeople do not know how to be jfree members of a political community, is nowhere sodeeply acknowledged than in Hegel's political thought. But even ifit istrue that theright understanding ofwhat it is for a hiiman being to befi"ee has developed inthecourse ofthe history ofhuman thought, will political fi"eedom arise and maintain itself inthe modem state once humans are in 33 �principle capable of governing themselves? Doesthe ability for self-governance emerge once thetruth of absolute spirit has taken shape and appeared in an articulated form? The end and thegoal ofthePhenomenology ofSpirit is Absolute Knowing, thought complete in itselfand untainted with any externality. I have elucidated how the early sections ofthePhenomenology that we read participate inthe movement towards this goal. Absolute Knowing is not mere freedom tothink for oneself in a world ridden with Oinly perfect clarity and thorough comprehension ofthe tn.ith would mind to be at rest with itself and this is only achievable if substance and subject areone, if mind (or spirit, Geist) finally isall. It is no accident that Hegel's writing inthe Phenomenology integrates the rational working through ofphilosophical quandaries with reference to practical experience, for both the theoretical and the practical are the activity ofSpirit. But while Hegel sees autonomous thought as the goal ofacollective lifetime of inquiry and self-examination, until we ourselves attain such knowledge we must doubt that such a goal can ever be won. We atthe College are well trained both to appreciate the greatness ofHegel's work and to assess it soberly. The familiarity we share with the work ofgreat thinkers who encourage us to doubt fiiat knowledge ofthe whole is available must help to protect us against Hegel's perhaps seductive charm. Can the autonomy of Absolute Knowledge beall that humans strive for, all that isgood? The tense relationship between the good ofthe individual and the good ofthe city which Plato illustrates inthe city in speech, the deliberate absurdity of Socrates' request that the city ofAthens commit funds to support him so that he can continue to be a gadfly to his 34 �fellow citizens, are notobviously anachronistic in our age, despite Hegel's accomplishment on the one hand and our treasured citizen freedoms on the other. To discern what it takes for human beings to be free requires calmreflection on what is knowable independently of practical considerations. It requires that the thinkerbe wary of succumbing to the oppressive powerofprejudice. It requires no lessthat one resist the temptationsto disdain politics and to turn political life into a visible aspect of reason alone. I dare to wonder whether Hegel, for all his greatness, allowed the latter tendency tpjnar his political ^ well as Ms pMJospphicdjhpu^t 35 � 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 St. John's College Lecture Transcripts—Santa Fe Contributor An entity responsible for making contributions to the resource St. John's College Meem Library Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Santa Fe, NM 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 at the Santa Fe, NM campus. 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. 35 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 On reading Hegel before the age of eighty Description An account of the resource Transcript of a lecture given on October 8, 2004 by Janet Dougherty as part of the Dean's Lecture and Concert Series. Creator An entity primarily responsible for making the resource Dougherty, Janet 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 Santa Fe, NM Date A point or period of time associated with an event in the lifecycle of the resource 2004-10-08 Rights Information about rights held in and over the resource Meem Library has been given permission to make this item 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 Hegel, Georg Wilhelm Friedrich, 1770-1831. Phänomenologie des Geistes. Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 24003322 Friday night lecture https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/8b651a21d35fe61381a296383111e927.pdf 6fe021b1a25896ff88038036e5e15d71 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/. Title A name given to the resource St. John's College Lecture Transcripts—Santa Fe Contributor An entity responsible for making contributions to the resource St. John's College Meem Library Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Santa Fe, NM 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 at the Santa Fe, NM campus. 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. 29 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 Cartesian certainty, or awakening from the dreams of a slave Description An account of the resource Transcript of a lecture given on September 15, 2006 by Janet Dougherty as part of the Dean's Lecture and Concert Series. Creator An entity primarily responsible for making the resource Dougherty, Janet 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 Santa Fe, NM Date A point or period of time associated with an event in the lifecycle of the resource 2006-09-15 Rights Information about rights held in and over the resource Meem Library has been given permission to make this item 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 Descartes, René, 1596-1650. Plato. Meno. Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 24003551 Friday night lecture