pdf magic in theory and practice

Pdf Magic In Theory And Practice

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Kavey Christopher I. Ithaca: Cornell University Press,

Christopher I. Ithaca: Cornell University Press, The title and especially the subtitle of this book promise a broad sweep.

The Occult Mind: Magic in Theory and Practice

Kavey Christopher I. Ithaca: Cornell University Press, ISBN: —0———5. He convincingly argues that the study of magic warrants the same depth of thought and careful analysis as that regularly given to more acceptable topics within the history of science.

Most significantly, he makes the crucial point that scholars of magic need to embrace interdisciplinarity rather than consistently attempt to wedge their subject into existing academic categories, since their research suffers when they fail to do so, or fail to acknowledge that they have reached across disciplines. While this insecurity is not peculiar to scholars of magic, I wholeheartedly agree with Lehrich's conclusion that interdisciplinary work is theoretically fashionable but hard to accomplish, given the multiple disciplinary contraints that such a study must satisfy in order to be accepted by the academy.

The challenge Lehrich poses —and tries hard to answer —is whether an interdisciplinary study of magic accomplished through comparative theoretical analysis is, in fact, richer than those that obey existing disciplinary rules. While there are many good ideas in this book, two significant problems, both stemming from the initial methodological question, plague it throughout.

The first comes from the category magic : the term would have been disdained by many of the scholars who form the focus of this book, and its use here is destabilizing since it leaves readers unclear about the exact topic under consideration. Is Bruno's mathematics, for example, magical? And if so, does it deserve to be read in a different context than other mathematics produced at the time?

A working definition of the term and a discussion of the specific subjects chosen for analysis —which include the big names of early modern occult philosophy, such as Bruno, Dee, and Kircher —would help Lehrich to include readers in his mission to remove the study of magic from disciplinary cubbyholes and allow the primary sources to stand as a corpus that must be read as a whole, rather than assigning different pieces to different fields of study.

The second problem stems from the choices of theoretical systems Lehrich employs to make sense of the complicated magical experiments and philosophies he analyzes.

He posits that, "Theoretically informed history must do theory as much as it does history" xii , but he needs to explain his reasons for choosing the theoretical systems included here, as this would have helped readers to better understand and engage with his alliance of Derrida, Levi-Strauss, Eliade, and Frances Yates.

More consistent engagement with and analysis of the primary sources through these theoretical systems would also have contributed clarity to the project. The strength of this book lies in the energy and careful consideration given to the trying project of understanding what early modern practitioners were thinking —literally how they imagined themselves—when they talked to angels while also doing calculus.

In chapter 3, Lehrich attacks the conundrum of John Dee, the Monas Hieroglyphica , and the communications with angels, to offer a new perspective in this as he readily admits heavily and cleverly worked field. In an exceptionally lucid paragraph, Lehrich allows readers to glimpse the extraordinary potential of subsuming difference and the urge to categorize into a broader analytical approach that begins with the belief in a coherent body of work.

To make a long story short, the book Monas Hieroglyphica does not construct a perfect character but explicates a vision vouchsafed by God. The book is an account of Dee's attempt, by ratiocination and application of a range of knowledges, to interpret, as is also obviously true of the angelic conversations, in which Dee Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.

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By encountering magical thought as theory, we come to a new understanding of a thought that looks back at us from a funhouse mirror. Divination, like many critical modes, involves reading signs, and magic, more generally, can be seen as a kind of criticism that takes the universe—seen and unseen, known and unknowable—as its text. Lehrich explores the history of magic in Western thought, suggesting a bold new understanding of the claims made about the power of various belief systems. Drawing illuminating parallels between the practice of magic and more recent interpretive systems—structuralism, deconstruction, semiotics—Lehrich deftly suggests that the specter of magic haunts all such attempts to grasp the character of knowledge. Offering a radical new approach to the nature and value of occult thought, Lehrich's brilliantly conceived and executed book posits magic as a mode of theory that is intrinsically subversive of normative conceptions of reason and truth. In elucidating the deep parallels between occult thought and academic discourse, Lehrich demonstrates that sixteenth-century occult philosophy often touched on issues that have become central to philosophical discourse only in the past fifty years.

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Bailey on Lehrich, 'The Occult Mind: Magic in Theory and Practice'

Он улыбнулся. Может, заскочить на секунду, когда просмотрю эти отчеты. Бринкерхофф взял первую распечатку. ШИФРОВАЛКА - ПРОИЗВОДИТЕЛЬНОСТЬРАСХОДЫ Настроение его сразу же улучшилось. Мидж оказала ему настоящую услугу: обработка отчета шифровалки, как правило, не представляла собой никаких трудностей.

Он заправил рубашку в брюки и оглянулся. Позади уже закрывались двери. Беккер понял, что, если его преследователь находится внутри, он в западне. В Севильском соборе единственный вход одновременно является выходом.

The occult mind: magic in theory and practice

Надеюсь, не забыл. - Ну и что мне, прожевать все эти цифры. Она поправила прическу. - Ты же всегда стремился к большей ответственности. Вот. Он печально на нее посмотрел.

 Я должен был вам рассказать… но думал, что тот тип просто псих. - Какой тип? - Беккер хмуро взглянул на полицейского. - Тот, что вызвал скорую. Он болтал что-то на ужаснейшем испанском, который мне только доводилось слышать. - Он сказал, что на руке у мистера Танкадо было кольцо.


I like the original facsimile editions (from Dover in paperback and Castle in hardcover) since they are a photographic reproduction of Crowley's original, author.


The Occult Mind

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