Product Description
Based on the latest and most authoritative edition of the Republic available, this careful translation provides the groundwork by which students can come to their own understanding of this seminal work of Western thought, as is appropriate for courses in core curriculum which emphasize students dealing directly with Great Books. Other useful features include a chapter-by-chapter outline of principal speakers and summary of the content, Stephanus numbers, boldface type to indicate the entrance of a new speaker into the discussion, footnotes, and glossary of key terms with cross references for the text
Customer Reviews:
The Republic made lucid for modern readrers........2007-05-21
At the age of 50+ I realized that much of what I was trying to figure out cou
ld not be understood without reading -- and understanding -- several basic works in the history of western thought. One of these was Plato's REPUBLIC.
I began reading Jowett's translation, which I had bought about 1964. I kept running up against words I didn't fully understand. The whole thing sounded like a period piece, some antique writing I should appreciate as an historical treasure.
When I encountered Sachs' translation I realized that the thinking the dialogue presents is relevant -- and challenging -- to what we encounter today. The folks in this version sound like educated contemporaries, and there are few words so ambiguous that the reader can't figure out which meaning is intended. This translation reads as living thinking, not as a record of some quaint ideas hatched and frozen long ago.
Book Description
At last a complete translation of Aristotle's classic that is both faithful and readable. In this volume, Joe Sachs (translator of Aristotle's Physics and Metaphysics) supplements his excellent translation with well-chosen notes and a glossary of important terms. This is a major translation of a seminal book in Ethics. Featured and discussed on C-Span Books Fall 2002 Review of new books as one of the twenty recommended books for Fall reading.
Customer Reviews:
Exceptional translation, excellent introduction.......2006-06-23
I've read and taught the Nicomachean Ethics several times in translation, and working through it this time with Joe Sachs' exceptional translation is what for the first time brought the urgency and interest of the text alive for me. I'd always said, in response to student complaints, something like: I know that the book itself, in style, is kind of boring and dry, but the subject matter could not be more important so try and look past that. With this translation, I didn't need to say that. You feel the urgency and importance of the subject in the writing itself. Joe Sachs has done a remarkable thing in bringing this text -- easily one of the most important philosophical works ever written -- to life.
As if that weren't enough, he has also written an excellent and very short introduction to the text that goes a long way towards overcoming many of the commmon misunderstandings of Aristotle's ethics, especially misconceptions tied to the Latin influences on translations of the text. Without any effort to give a "definitive" and inevitably partial account of the text as a whole, he confines himself to addressing three central concepts -- habit, the mean, and the noble -- shows how these have led many readers of the text astray, and points readers towards the passages in Aristotle that can overcome or resolve some of the basic misunderstandings (incidentally, one of these misunderstandings is evident in another review of this translation by FrKurt Mesick, and I can only assume he either didn't read the intro, or he disagreed with it in favor of more standard "textbook" interpretations of Aristotle, or that he is commenting on another translation and just happened to include his review under this one). Along the way, Sachs shows that the common reading of Aristotle as a kind of reformed or anti-Platonist is just false -- and that Aristotle's ethics is richer and more compelling than is usually thought precisely because of the elements of Platonism that Aristotle wisely retains.
Doing the right thing..........2005-10-10
Aristotle was a philosopher in search of the chief good for human beings. This chief good is eudaimonia, which is often translated as 'happiness' (but can also be translated as 'thriving' or 'flourishing'). Aristotle sees pleasure, honour and virtue as significant 'wants' for people, and then argues that virtue is the most important of these.
In the Nicomachean Ethics, Aristotle makes the claim that happiness is something which is both precious and final. This seems to be so because it is a first principle or ultimate starting point. For, it is for the sake of happiness that we do everything else, and we regard the cause of all good things to be precious and divine. Moreover, since happiness is an activity of the soul in accordance with complete and perfect virtue, it is necessary to consider virtue, as this will be the best way of studying happiness.
How many of us today speak of happiness and virtue in the same breath? Aristotle's work in the Nicomachean Ethics is considered one of his greatest achievements, and by extension, one of the greatest pieces of philosophy from the ancient world. When the framers of the American Declaration of Independence were thinking of life, liberty, and the pursuit of happiness, there is little doubt they had an acquaintance with Aristotle's work connecting happiness, virtue, and ethics together.
When one thinks of ethical ideas such as an avoidance of extremes, of taking the tolerant or middle ground, or of taking all things in moderation, one is tapping into Aristotle's ideas. It is in the Nicomachean Ethics that Aristotle proposes the Doctrine of the Mean - he states that virtue is a 'mean state', that is, it aims for the mean or middle ground. However, Aristotle is often misquoted and misinterpreted here, for he very quickly in the text disallows the idea of the mean to be applied in all cases. There are things, actions and emotions, that do not allow the mean state. Thus, Aristotle tends to view virtue as a relative state, making the analogy with food - for some, two pounds of meat might be too much food, but for others, it might be too little. The mean exists between the state of deficiency, too little, and excessiveness, too much.
Aristotle proposes many different examples of virtues and vices, together with their mean states. With regard to money, being stingy and being illiberal with generosity are the extremes, the one deficient and the other excessive. The mean state here would be liberality and generosity, a willingness to buy and to give, but not to extremes. Anger, too, is highlighted as having a deficient state (too much passivity), an excessive state (too much passion) and a mean state (a gentleness but firmness with regard to emotions).
Aristotle states that one of the difficulties with leading a virtuous life is that it takes a person of science to find the mean between the extremes (or, in some cases, Aristotle uses the image of a circle, the scientist finding the centre). Many of us, being imperfect humans, err on one side or the other, choosing in Aristotle's words, the lesser of two evils. Aristotle's wording here, that a scientist is the only one fully capable of virtue, has a different meaning for scientist - this is a pre-modern, pre-Enlightenment view; for Aristotle, the person of science is one who is capable of observation and calculation, and this can take many different forms.
Aristotle uses different kinds of argumentation in the Nicomachean Ethics. He uses a dialectical method, as well as a functional method. In the dialectical method, there are opposing ideas held in tension, whose interactions against each other yield a result - this is often how the mean between extremes is derived. However, there are other times that Aristotle seems to prefer a more direct, functional approach. Both of these methods lead to the same understanding for Aristotle's sense of the rational - that humanity's highest or final good is happiness.
There is a discussion of the human soul (for this is where virtue and happiness reside). Aristotle argues that virtue is not a natural state; we are not born with nor do we acquire through any natural processes virtue, but rather through 'habitation', an embedding process or enculturation that makes these a part of our soul. However, it is not sufficient for Aristotle's virtue that one merely function as a virtuous person or that virtuous things be done. This is not a skill, but rather an art, and to be virtuous, one must live virtuously and act virtuously with intention as well as form.
Of course, one of the implications here is that virtue is a quantifiable thing, that periodically resurfaces in later philosophies. How do we calculate virtue?
This is a difficult question, and not one that Aristotle answers in any definitive way. However, more important than this is the key difference that Aristotle displayed setting himself apart from his tutor Plato; rather than seeing the possession of 'the good' or 'virtue' as the highest ideal, Aristotle is concerned with the practical aspects, the ethics of this. Based on Aristotle's lectures in Athens in the fourth century BCE, this remains one of the most important works on ethical and moral philosophy in history.
Doing the right thing.......2005-09-19
Aristotle was a philosopher in search of the chief good for human beings. This chief good is eudaimonia, which is often translated as 'happiness' (but can also be translated as 'thriving' or 'flourishing'). Aristotle sees pleasure, honour and virtue as significant 'wants' for people, and then argues that virtue is the most important of these.
In the Nicomachean Ethics, Aristotle makes the claim that happiness is something which is both precious and final. This seems to be so because it is a first principle or ultimate starting point. For, it is for the sake of happiness that we do everything else, and we regard the cause of all good things to be precious and divine. Moreover, since happiness is an activity of the soul in accordance with complete and perfect virtue, it is necessary to consider virtue, as this will be the best way of studying happiness.
How many of us today speak of happiness and virtue in the same breath? Aristotle's work in the Nicomachean Ethics is considered one of his greatest achievements, and by extension, one of the greatest pieces of philosophy from the ancient world. When the framers of the American Declaration of Independence were thinking of life, liberty, and the pursuit of happiness, there is little doubt they had an acquaintance with Aristotle's work connecting happiness, virtue, and ethics together.
When one thinks of ethical ideas such as an avoidance of extremes, of taking the tolerant or middle ground, or of taking all things in moderation, one is tapping into Aristotle's ideas. It is in the Nicomachean Ethics that Aristotle proposes the Doctrine of the Mean - he states that virtue is a 'mean state', that is, it aims for the mean or middle ground. However, Aristotle is often misquoted and misinterpreted here, for he very quickly in the text disallows the idea of the mean to be applied in all cases. There are things, actions and emotions, that do not allow the mean state. Thus, Aristotle tends to view virtue as a relative state, making the analogy with food - for some, two pounds of meat might be too much food, but for others, it might be too little. The mean exists between the state of deficiency, too little, and excessiveness, too much.
Aristotle proposes many different examples of virtues and vices, together with their mean states. With regard to money, being stingy and being illiberal with generosity are the extremes, the one deficient and the other excessive. The mean state here would be liberality and generosity, a willingness to buy and to give, but not to extremes. Anger, too, is highlighted as having a deficient state (too much passivity), an excessive state (too much passion) and a mean state (a gentleness but firmness with regard to emotions).
Aristotle states that one of the difficulties with leading a virtuous life is that it takes a person of science to find the mean between the extremes (or, in some cases, Aristotle uses the image of a circle, the scientist finding the centre). Many of us, being imperfect humans, err on one side or the other, choosing in Aristotle's words, the lesser of two evils. Aristotle's wording here, that a scientist is the only one fully capable of virtue, has a different meaning for scientist - this is a pre-modern, pre-Enlightenment view; for Aristotle, the person of science is one who is capable of observation and calculation, and this can take many different forms.
Aristotle uses different kinds of argumentation in the Nicomachean Ethics. He uses a dialectical method, as well as a functional method. In the dialectical method, there are opposing ideas held in tension, whose interactions against each other yield a result - this is often how the mean between extremes is derived. However, there are other times that Aristotle seems to prefer a more direct, functional approach. Both of these methods lead to the same understanding for Aristotle's sense of the rational - that humanity's highest or final good is happiness.
There is a discussion of the human soul (for this is where virtue and happiness reside). Aristotle argues that virtue is not a natural state; we are not born with nor do we acquire through any natural processes virtue, but rather through 'habitation', an embedding process or enculturation that makes these a part of our soul. However, it is not sufficient for Aristotle's virtue that one merely function as a virtuous person or that virtuous things be done. This is not a skill, but rather an art, and to be virtuous, one must live virtuously and act virtuously with intention as well as form.
Of course, one of the implications here is that virtue is a quantifiable thing, that periodically resurfaces in later philosophies. How do we calculate virtue?
This is a difficult question, and not one that Aristotle answers in any definitive way. However, more important than this is the key difference that Aristotle displayed setting himself apart from his tutor Plato; rather than seeing the possession of 'the good' or 'virtue' as the highest ideal, Aristotle is concerned with the practical aspects, the ethics of this. Based on Aristotle's lectures in Athens in the fourth century BCE, this remains one of the most important works on ethical and moral philosophy in history.
Sachs' translation shines.......2005-09-07
Sachs makes this work come alive, and he deserves enormous credit. He manages to strike a delicate balance that is so rare in the world of translating. He has produced a dynamic, lively translation of an ancient text--without compromising the true meaning of the Greek.
Sachs' introduction and footnotes are indispensable. He explains the nuances of several key Greek words, though not in a way that might intimidate the novice. His introduction provides the reader with a stronger understanding of important terms and ideas that will be found in the text, and his footnotes are never intrusive but always welcome. It would be a mistake to take Sachs (or anyone else) as a sole authority on these matters, but his explanations of certain Greek terms are both concise and clear. Many translators of the 'Ethics' have sacrificed the original meaning of the Greek in the attempt to provide readers with something more contemporary-sounding. This is the brilliance of Sachs' translation--he presents the complexities of several Greek concepts without compromising their meaning and without leaving the reader floundering. His use of examples helps illuminate the text as well, especially in his footnotes.
The publication itself is also praiseworthy. It has ample margins and is pretty well bound. All in all, I would recommend Sachs' translation over all others (at least for now).
Phenomenal Translation.......2003-03-03
Finally, a translator who allows the reader access to Aristotelian thought without all the previous problems encountered with the Latin translations. Sachs gives us a fresh translation of Aristotle's concepts as they were intended to be expressed.
If you're serious about Aristotelian philosophy, I highly recommend Joe Sach's translations.
Customer Reviews:
A Word or Two on This Translation.......2007-03-15
I preface this with one caveat: I am not a Greek scholar. I have, however, read this book, in toto, in this translation. I have also read, though not in its entirety, another translation. Joe Sachs, positively a very intelligent scholar of these texts, has tried to put it into what he considers to be true to the Greek. Again, I am not a scholar of the Greek language, but I think that Sachs goes 'overboard,' if you will, in presenting to us, the laypeople, a translation beyond what is really necessary to get the job done. By that, I mean that a traditional translation is more than adequate, so long as you don't try to get at the Thomistic textual analysis at first go-round, or so I'm told. There are several chapters (keeping in mind, this is Aristotle's Metaphysics we're talking about) where I had trouble discerning pages at a time, reading and re-reading just for an objective account of what Aristotle was saying, or trying to say through Dr. Sachs. The Metaphysics should be read; that is not the question. The question is whether this is the translation for you. I, for one, will say that it is not. Not because of uncanny foresight, but due to the difficult readability of such a complex exposition on reality, being, and, in the concluding chapters of course, God. So, I give this version 3 stars: as a text in itself, it is good; it is not a wonderfully understandable translation, however. I hope that this verbose review has been beneficial for you.
Meticulous translator of Aristotle.......2005-01-23
I've not read Sachs's translation of the Metaphysics, though I did work through his version of the Physics during a summer at St. John's College (where he teaches). His Metaphysics was circulating as a xerox copy at the college bookstore; I'm glad to see it in print.
Anyone unfortunate enough (as I am) to read Aristotle in English rather than ancient Greek, can benefit from Sachs's translations, though it remains worthwhile to have something like the classic Oxford translation alongside, to compare their senses of the Greek text. Sachs's object is to recover what Aristotle may've been up to, by avoiding the Latinate terminology that haunts Aristotle studies and trying to find more "authentic" meanings for the Greek words. Whatever his ultimate success or failure, it's wonderful to have such a fresh approach to the translation of Aristotle available.
Maybe Aristotle wasn't interested in philosophy.......2004-01-23
This translation of Aristotle from the Greek directly into modern English makes use of the scholarship surrounding the efforts which have been most successful with Heidegger.
`Thus, the way I understand *to ti en einai* departs from, but is rooted in, Owen's understanding of it. The same is true of my rendering *ousia* as "thinghood," when it is used in a general sense, and as "an independent thing" when it is used of singulars. I have heard two sorts or criticism of my use of the word thinghood in Aristotle's PHYSICS. The one sort, that it occasions laughter or embarrassment, is a general instance of Heidegger's observation in WHAT IS A THING? that philosophy is that at which thoughtless people laugh. Let the laughter or embarrassment subside, and then judge the meaning carried by the word, both on its own and in its context, on its merits. The other sort of criticism regrets the fact that thinghood is not as closely related to being as *ousia* is to *to on.* . . .' (p. xxxvii).
"Lassie is an *ousia,* and the *ousia* of Lassie is dog." (p. xxxviii).
Intellectuals need to pay attention to the concepts that are used in their own fields, if nowhere else, and Aristotle was close to the peak of ancient Greek intellectual attainment.
"Aristotle invents a second word, being-at-work-staying-itself (entelecheia), converging with it in meaning, to sharpen and clarify his use of being-at-work, and he gives an array of examples in which we are meant to `see at a glance by means of analogy,' what it means (1048a 39)." (p. xxxix).
In the beginning of this book, ARISTOTLE'S METAPHYSICS, Translated by Joe Sachs, there is a Greek Glossary with 49 words or phrases on three pages, followed by an English Glossary of 43 words or phrases on eleven pages. "This is a slightly revised version of the glossary that appears with the translation of the PHYSICS, based upon those passages in which Aristotle explains and clarifies his own usage. Bekker page numbers from 184 to 267 refer to the PHYSICS; those from 980 to 1093 are in the METAPHYSICS." (p. xlix).
Chapters are short, especially in Book V (Book Delta), which Joe Sachs calls "Things Meant in More than One Way." This has usually been considered "a dictionary, but Aristotle himself, at the beginnings of Books VII and X, says that it is about the various ways things are meant. The point is not to define words but to collect and organize the distinct senses of important words meant in more than one way. These ambiguities are not verbal but inherent in things, and Aristotle steadfastly preserves them." (p. 77, n. 1).
I am not particularly fond of this book. If undergraduate college courses are meant to provide students with general outlook on likely events, and graduate schools at major universities are intended to select those students who want to qualify for cutting edge work in a highly specialized professional discipline, the works of Aristotle seem to be the high point of a Greek attempt to create an upper level above anything that had previously been considered possible. Alexander the Great, as a student of Aristotle, might be faulted for aspiring to far more than what could be useful, just as Heidegger seemed to be pushing for a German spirit that was sure to damn the rest of the world to misery when he assumed a place in the leadership of a German university backing Hitler and the Nazi party.
I did not find Aristotle's approach to religion in Book VI to be inspiring, though it does seem to be intellectual. "But if there is anything that is everlasting and motionless and separate, . . .
"And while it is necessary that all causes be everlasting, these are so most of all, since they are responsible for what appears to us of the divine. Therefore there would be three sorts of contemplative philosophy, the mathematical, the natural, and the theological; for it is not hard to see that if the divine is present anywhere, it is present in a nature of this kind, and that the most honorable study must be about the most honorable class of things. The contemplative studies, then, are more worthy of choice than are the other kinds of knowledge, and this one is more worthy of choice than are the other contemplative studies." (pp. 110-111).
This is a nice priority for an established church to maintain its dignity, but it is far more ancient than modern. It is not clear how infinite his "triangle containing two right angles" (p. 112) is supposed to be. Even his attempts to tiptoe around the major stereotypes of ancient bookworms seem limp. "For instance, it is neither always nor for the most part that someone pale has a refined education, but since it sometimes happens, it will be incidental (or if not, everything would be by necessity)." (p. 113).
The Index only mentions three pages in Aristotle's text for Socrates, though Aristotle often uses his name as an example: "And since Socrates exerted himself about ethical matters and not at all about the whole of nature," (p. 14) and "so that whether Socrates is or is not, one might become like Socrates, and it is obvious that it would be the same even if Socrates were everlasting." (p. 23). Two generations of seeking lessons from Socrates, ignoring whatever meaning the hemlock had, took place before we find Aristotle finally admitting "For there are two things one might justly credit Socrates with, arguments by example and universal definition," (p. 260). A real philosopher ought to do better than that.
Book Description
Modern Students can now appreciate the wisdom of the world's greatest thinkers. Through clear, faithful translations in the Focus Philosophical Library, renowned scholars have made modern and classical philosophical texts accessible and inspirational.
Customer Reviews:
A compilation of 417 color photographs taken by renowned photographer Marcia Keegan .......2006-02-10
Pueblo People: Ancient Traditions, Modern Lives is a compilation of 417 color photographs taken by renowned photographer Marcia Keegan of all 19 of New Mexico's Pueblos over the past thirty years. All photographs were of people who readily consented to the portrait, done with the full understanding that photography is a joint undertaking between the photographer and the subject; Marcia Keegan is acutely aware of the Pueblo people's rules against unauthorized photographs or sketches, and honors them not only as laws, but as the dear wishes of friends and fellow human beings. The images of people, homes, and cities present a vivid picture of Pueblo daily life and customs, and the brief text passages throughout the book will help the reader better understand Pueblo communities and the challenges they face on a daily basis. Highly recommended.
Pueblo People - Ancient Traditions Modern Lives.......2000-08-27
Marcia Keegan captures the respect, love and compassion that are the foundation of the Pueblo villages. The sense of family and continuity clearly shines through in all of the photographs and writings.
This book is a beautiful piece of art of the traditions, people and villages of the Pueblos. The many photographs are sharp, colorful and soulful. She not only takes wonderful pictures of indivdual Pueblos but terrific shots of the villages and different ceremonies.
The foreword by Regis Pecos has just the right amount of information and heart.
Truly a book to treasure and display!
Book Description
"This book is a major, up-to-date synthesis of a large mass of empirical archaeological information, much of it collected during the past ten-to-fifteen years by Bauer and his associates. It also presents a full synthesis of historic and ethnohistoric sources bearing upon Cuzco and its inhabitants, including many previously unpublished photographs from the nineteenth and early twentieth centuries that add greatly to the book's overall importance and appeal."
—Jeffrey R. Parsons, Professor of Anthropology and Curator of Latin American Archaeology, University of Michigan
The Cuzco Valley of Peru was both the sacred and the political center of the largest state in the prehistoric Americas—the Inca Empire. From the city of Cuzco, the Incas ruled at least eight million people in a realm that stretched from modern-day Colombia to Chile. Yet, despite its great importance in the cultural development of the Americas, the Cuzco Valley has only recently received the same kind of systematic archaeological survey long since conducted at other New World centers of civilization.
Drawing on the results of the Cuzco Valley Archaeological Project that Brian Bauer directed from 1994 to 2000, this landmark book undertakes the first general overview of the prehistory of the Cuzco region from the arrival of the first hunter-gatherers (ca. 7000 B.C.) to the fall of the Inca Empire in A.D. 1532. Combining archaeological survey and excavation data with historical records, the book addresses both the specific patterns of settlement in the Cuzco Valley and the larger processes of cultural development. With its wealth of new information, this book will become the baseline for research on the Inca and the Cuzco Valley for years to come.
Customer Reviews:
Heading to the Navel...........2005-08-28
This is a must read if you are going down to Cuzco. Good up to date history of the area.
Average customer rating:
- Café Life Rome
- Disappointing travel guide
- Excellent guide to the best cafes
- It gets them all
- where's the map
|
Café Life Rome: A Guidebook to the Cafés and Bars of the Eternal City
Joe Wolff
Manufacturer: Interlink Publishing Group
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ASIN: 1566564220 |
Book Description
The cafe is indisputably central to Roman life. Café Life Rome is the first guide book dedicated solely to the cafés and bars of Rome. Instead of relying on city guides with cursory listings, this book, with its rich photography and informed descriptions, steers travelers through Rome's 5,000 bars to the perfect cafe. Café Life Rome focuses on thirty of the best, in four different areas of the city. Some of these establishments are hundreds of years old and some are relatively young, but each has a story to tell. These cafés also offer food and drink at reasonable prices, or a specialty of the house worth a small splurge. Visitors will be able to choose a comfortable bar close to their accommodations, make it a hangout of their own and watch the Romani at close quarters. It may even be a place where Hemingway or Fellini came to unwind, too.
"This book could help a reader easily, and quickly, feel at home in Rome's cafes, not only becoming acquainted with what kind of coffee or gelatin is available, but getting a feel for how the personality and the ambience were created."--Chris Arvidson, Foreword Magazine
"This beautifully illustrated guide is essential for visitors having to choose between the 8,000 caffes--which can mean a café, a bar, or simply a coffee--and why they're so fundamental to the Italian community."--OK! Magazine
Customer Reviews:
Café Life Rome.......2007-07-07
We haven't visited Rome yet to check out the 22 or so cafés reviewed in this book, but it looks to be a great guide to Rome's cafés.
Each review features interviews and stories about the café reviewed, information about the neighborhood, and info on the coffee and food served. As well as cafés, it features five or so of Rome's best gelato spots.
All of which much helps to build a sense of anticipation to actually try these places!
Disappointing travel guide.......2006-06-03
I bought this book as a guide for my week-long stay in Rome, and after a few disappointing caffe's and gelaterias, I left the book in my hotel room. Many of the places featured in this book are EXPENSIVE, but the author gives no indication of price. One example is his Vatican City Self-Serve caffe, where my mom and I played 48 euro for two salads and a plate of pasta! Also, there is no map, so I was cross referencing this book with my other travel books. If you're looking for a food guide to Rome, save your money and look elsewhere.
Excellent guide to the best cafes.......2005-10-25
Use this book to do your own cafe tour in Rome. This is an excellent list of cafes and the photos and detailed descriptions make it a joy to read. Recommended by the Slow Travel website.
It gets them all.......2005-07-12
My favorite place for coffee, with the best latte I have found in Rome is at the Teatro Marcello cafe. This the first book to highlight the cafe, and not just the other more famous places. A wonderful guide to great cafes, with nice pictures to boot.
where's the map.......2002-10-12
I loved this book. The pictures and reviews definitely got me psyched for my upcoming trip to Rome. And, when in Rome, I had the best caffe and granita I could imagine.
But...the book refers to a map, that I couldn't find in my copy. A map would've been very helpful.
Book Description
"This book is as close as we can ever come to seeing the Moche people—and to having a basis for understanding the society that produced such remarkable works of art."
—Craig Morris, Senior Vice President and Dean of Science, American Museum of Natural History
"By presenting the Moche artists and the people who have been portrayed by them, Donnan brings us to a level of understanding and proximity, so to speak, that I would have never considered possible just a few years ago. . . . Believe me, this book is going to be a bestseller."
—Steve Bourget, Assistant Professor of Art History, University of Texas at Austin
Of all the ancient civilizations that flourished in the Americas, only one perfected true portraiture of living people and produced it in quantity—the Moche who inhabited the north coast of Peru between approximately AD 100 and 800. Using the medium of three-dimensional ceramic vessels that could have contained liquid, Moche artisans typically formed the heads of the individuals they wished to portray, though sometimes they presented full figures with realistic portrait faces. Depicting an astonishing range of physical types, these portraits now allow us to meet Moche people who lived more than 1,500 years ago and to sense the nuances of their individual personalities.
This pathfinding book presents the first wide-ranging, systematic study of the Moche portraits. Drawing on more than 900 examples from museums and private collections around the world—some 300 of which are illustrated here in full color—Christopher Donnan documents how the portrait tradition evolved, how the portraits were produced and distributed, who they portrayed, why they were made, and how they were used in Moche society. His analysis is supported by extensive archaeological evidence, which provides the context for portraits found in Moche tombs and midden deposits, as well as useful information for identifying the headdresses and ornaments worn by the individuals portrayed.
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Aristotle: Poetics
Plato: Theaetetus (Focus Philosophical Library)
Aristotle's Nicomachean Ethics (Philosophical Library Series)
Plato: Timaeus (Focus Philosophical Library)
Plato: Gorgias (Focus Philosophical Library)
