8 Matching Annotations
  1. Jul 2022
    1. During the seventeenth century, this associative view vanished and was replaced by more literallydescriptive views simply of the thing as it exists in itself.

      The associative emblematic worldview prevalent prior to the seventeenth century began to disappear within Western culture as the rise of the early modern period and the beginning of the scientific revolution began to focus on more descriptive modes of thought and representation.

      Have any researchers done specific work on this shift from emblematic to the descriptive? What examples do they show which support this shift? Any particular heavy influences?

      This section cites:<br /> William B. Ashworth, Jr. “Natural History and the Emblematic World View,” in Reappraisals of the Scientific Revolution, David C. Lindberg and Robert S. Westfall, eds #books/wanttoread<br /> which could be a place to start.

      Note that this same shift from associative and emblematic to descriptive and pedantic coincides not only with the rise of the scientific revolution but also with the effects of rising information overload in a post-Gutenberg world as well as the education reforms of Ramus (late 1500s) et al. as well as the beginning of the move away from scholasticism.

      Is there any evidence to support claims that this worldview stemmed from pagan traditions and cultures and not solely the art of memory traditions from ancient Greece? Could it have been pagan traditions which held onto these and they were supplemented and reinforced by ecclesiastical forces which used the Greek traditions?

      Examples of emblematic worldview: - particular colors of flowers meant specific things (red = love, yellow = friendship, etc.) We still have these or remants - Saints had their associative animals and objects - anniversary gifts had associative meanings (paper, silver, gold, etc.) We still have remnants of these things, though most are associated with wealth (gold, silver, platinum anniversaries). When did this tradition actually start? - what were the associative meanings of rabbits, turtles, and other animals which appear frequently in manuscript marginalia? (We have the example of the bee (Latin: apes) which where frequently used this way as being associated with the idea of imitation.) - other broad categories?

  2. Nov 2021
    1. I will use Drexel’s treatise asrepresentative of the basic principles of note taking that were widely sharedin sixteenth- and seventeenth-century Europe across national and religiousdivides.

      Religious and national divides were likely very important here as authority from above would have been even more important than in modern time. Related to this is the change in mnemonic traditions due to religious and political mores around the time of Peter Ramus.

  3. Jul 2021
    1. and bullet journal for more modern take on commonplace books

      Bullet Journals certainly are informed by the commonplace tradition, but are an incredibly specialized version of lists for productivity.

      Perhaps there's more influence by Peter Ramus' outlining tradition here as well?

      I've seen a student's written version of the idea of a Bullet Journal technique which came out of a study habits manual in the 1990's. It didn't quite have the simplicity of the modern BuJo idea or the annotations, but in substance it was the same idea. I'll have to dig up a reference for this.

  4. Jun 2021
    1. Seth Long takes a closer look at the number of memory treatises from 1550-1650 to come up with a more concrete reason for the disappearance of mnemonic imagery (and the method of loci) in English rhetoric and pedagogic traditions. Some writers have attributed it to the rise of more writing and publishing. Long extends Frances Yates' idea of its decline to the rise of Ramism by presenting some general data about the number and quality of memory treatises published during the time period in question. Comparison of this data with European continental publications helps to draw some more concrete conclusions.

      In particular, he highlights an example of a Ramist sympathizer re-writing a previous treatise and specifically removing the rhetorical imagery from the piece.

    2. in the early1600s, the encyclopedist Johann Heinrich Alsted, a Calvinist, published treatises on both Ramus and Giordano Bruno, whosemnemonic system utilized zodiac imagery. To my knowledge, there is no English equivalent of a scholar who found value inboth Ramus and Bruno.

      It would be interesting to note other authors who found value in both Ramus and Bruno.

  5. Oct 2020
    1. A second caution relates to elaborative encoding. The mnemonic techniques are, as you have likely realized, an example of elaborative encoding in action, connecting the things we want to memorize (say, our shopping list) to something which already has meaning for us (say, our memory palace). By contrast, when an expert learns new information in their field, they don’t make up artificial connections to their memory palace. Instead, they find meaningful connections to what they already know.

      This was essentially the logical memory method espoused by Peter Ramus in the mid-1500's. He's a major source of the reason we don't use a broader number of methods within the art of memory in modern society. We need to remedy this error. I feel like the authors are woefully unaware of a lot of history and psychology here.

    1. memory-making was regarded as active; it was even a craft with techniquesand tools, all designed tomakean ethical, useful product.

      Perhaps it was this craft and the idea of making an ethical product that forced Peter Ramus and others to suspend the arts and crafts of memory since many early practitioners encouraged violent, sexual, and other absurd images as a means of maintaining them. This certainly may not have sat well with Puritans using these mnemotechniques to memorize portions of the Bible and their catechisms.

  6. Jan 2019