By Adam Max Cohen (auth.)
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Extra resources for Technology and the Early Modern Self
Sample text
Chapter 8 focuses on Galileo’s The Starry Messenger and a kindred work of imaginative literature by Kepler called The Dream to show that telescopes reoriented views of the cosmos by revealing what I refer to as universal uniformity. Before the invention of the telescope the earth and its satellite were believed to be unique, but the telescope revealed that distant heavenly bodies were more earth-like than previously believed, undermining Ptolemaic geocentrism and lending credence to the Copernican view of the universe.
During the fourteenth and fifteenth centuries temperantia gradually replaced sapientia as the virtue most often associated with the mechanical clock. This shift from an external divine attribute to an attainable personal trait coincided with the gradual internalization of the idea of clockwork discipline. 15 I do not mean to suggest here that mechanical clocks initiated the valorization of temperance in the West. Calls for temperance date back to antiquity. In book 4 of his Republic and book 12 of his Laws Plato highlighted the four virtues that came to be known in medieval Christendom as the four cardinal virtues: wisdom, fortitude, temperance, and justice.
These scholars rightly note that early modern selfhood was at least partly a communal construct, the aggregate of often conflicting impressions of an individual circulating throughout the individual’s community. These scholars add that inwardness can only be evaluated in terms of its relationships to one’s own senses, other selves, and the stuff of the material world. I will not insist in this study that subjectivity should be considered in isolation from the world. In fact my interest is precisely the opposite.