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2
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8 November
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The Independent, 8 November 1995, p. 1.
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The Independent
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4
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The BBC goes tabloid
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December
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T. Ali, 'The BBC Goes Tabloid', Literary Review, December 1995, p. 17.
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Literary Review
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Ali, T.1
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6
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Opera, no. 43, 1992, p. 893.
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Opera
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7
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Ibid.,p. 1152.
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Opera
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14
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Atlantic Highlands, NJ
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But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
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Art, an Enemy of the People
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Taylor, R.1
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15
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Edinburgh
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But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
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(1991)
Against Art and Artists
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Gimpel, J.1
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16
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0002083521
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The techonology of enchantment and the enchantment of technology
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J. Coote and A. Shelton, eds, Oxford
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But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
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Anthropology, Art and Aethetics
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Gell, A.1
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17
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84984147857
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Philistinism and fetishism
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But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
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(1994)
Art History
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Bull, M.1
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18
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0011533981
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London
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But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
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(1989)
Art Strike Handbook
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Home, S.1
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December (emphasis added)
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Quoted by A. Waugh, Literary Review, December 1995, p. 1 (emphasis added).
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Literary Review
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Waugh, A.1
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New histories of atheism
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M. Hunter and D. Wootton, eds, Oxford
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M. Hunter and D. Wootton, 'New Histories of Atheism', in M. Hunter and D. Wootton, eds, Atheism from the Reformation to the Enlightenment, Oxford 1992, p. 25.
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Atheism from the Reformation to the Enlightenment
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Hunter, M.1
Wootton, D.2
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25
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Unbelief and atheism in italy, 1500-1700
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Hunter and Wootton
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Quoted in N. Davidson, 'Unbelief and Atheism in Italy, 1500-1700', in Hunter and Wootton, Atheism, p. 56.
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London
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F. Bacon, Essays, London 1975, p. 50.
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Essays
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Bacon, F.1
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30
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0011666902
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was burnt as an atheist in 1579 despite having argued in his offending pamphlet that
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For example, Geoffroy Vallée was burnt as an atheist in 1579 despite having argued in his offending pamphlet that 'man can never be an atheist and is created thus by God'. Kors, Atheism in France, p. 27.
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Man Can Never Be An Atheist and Is Created Thus by God
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Vallée, G.1
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For example, Geoffroy Vallée was burnt as an atheist in 1579 despite having argued in his offending pamphlet that 'man can never be an atheist and is created thus by God'. Kors, Atheism in France, p. 27.
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Atheism in France
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The "christian atheism" of Thomas Hobbes
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Hunter and Wootton
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See R. Tuck, 'The "Christian Atheism" of Thomas Hobbes', in Hunter and Wootton, Atheism, pp. 111-30.
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J. Bentham, Works, London 1843, vol. II, p. 498.
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Works
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Nietzsche, Ecce Homo, Harmondsworth 1979, p. 79.
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J. and W. Grimm, Deutsches Wörterbuch, Leipzig 1889, vol. VII, pp. 1826-7.
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Deutsches Wörterbuch
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Leipzig
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G. Eismann, Robert Schumann, Leipzig 1956, vol. I, p. 87. See alson D. Arendt, 'Das Philistertum des 19. Jahrhunderts,' Der Monat, no. 21, May 1969, pp. 33-49.
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, vol.1
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Schumann, R.2
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G. Eismann, Robert Schumann, Leipzig 1956, vol. I, p. 87. See alson D. Arendt, 'Das Philistertum des 19. Jahrhunderts,' Der Monat, no. 21, May 1969, pp. 33-49.
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Der Monat
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Arendt, A.D.1
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Untimely Meditations, p. 10; Birth of Tragedy, p. 120.
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Birth of Tragedy
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67
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Birth of Tragedy, p. 97; Untimely Meditations, 27.
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Birth of Tragedy
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69
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Birth of Tragedy, p. 107; Untimely Meditations, p. 25.
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Birth of Tragedy
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71
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Birth of Tragedy, p. 135; Untimely Meditations p. 33.
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Birth of Tragedy
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80
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The interaction of semiotic constraints
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London (See Figure)
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See A. J. Griemas, 'The Interaction of Semiotic Constraints', in On Meaning, London 1987, pp. 48-62. (See Figure.)
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On Meaning
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Griemas, A.J.1
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81
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note
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The similarity between Socrates and Silenus (first noted by Plato, Symposium, 215) was a commonplace in the classical tradition of which Nietzsche was unquestionably aware, although he does not draw attention to it in the Birth of Tragedy.
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84
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0011591447
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note
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Nietzsche valued the aristocratic virtues of the barbarians rather than the scholarly virtues of the humanists admired by Arnold, and would, one suspects, have considered Arnold an archetypal culture-philistine.
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85
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J. Habermas, 'The Entwinement of Myth and Enlightenment: Re-reading Dialectic of Enlightenment', New German Critique, vol. 26, 1982, pp. 13-30.
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New German Critique
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Habermas, J.1
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Ibid., p. 104; see also Adorno and Horkheimer, Dialectic of Enlightenment, p. 32.
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Birth of Tragedy
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95
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0003703558
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reading points to this conclusion without ever reaching it, Verso, London
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Fredric Jameson's reading points to this conclusion without ever reaching it, see Late Marxism: Adorno, or, the Persistence of the Dialectic, Verso, London 1990, pp. 151-4.
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Late Marxism: Adorno, or, the Persistence of the Dialectic
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Jameson, F.1
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Ibid., p. 71.
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Culture
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104
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New York
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Marx, Capital Volume I, New York 1906, p. 837.
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Capital
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Marx1
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London
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K. Marx and F. Engels, The German Ideology, London 1976, p. 394. For an extended critique of the Marxist position, see Taylor, Art, an Enemy of the People, pp. 55-87.
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The German Ideology
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Marx, K.1
Engels, F.2
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108
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K. Marx and F. Engels, The German Ideology, London 1976, p. 394. For an extended critique of the Marxist position, see Taylor, Art, an Enemy of the People, pp. 55-87.
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Dave Beech and John Roberts, 'Spectres of the Aesthetic', NLR 218, pp. 125, 126, 127.
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In this form, philistinism can be seen as what Foucault, referrring to atheism and nihilsm, once described as thought form the outside: 'A thought that stands outside subjectivity, setting its limits sas though form without, articulating its end, making its dispersion shine forth, taking in only its invincible absence; and that at the same time stands at the threshold of all positivity, not in order to grasp its foundation or justification but in order to regain the space of its unfolding, the void serving as its site, the distance in which it is constituted and into which its immediate certainties slip the moment they are glimpsed.' M. Foucault and M. Blanchot, Foucault/Blanchot, New York 1987, pp. 15-16.
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Foucault/Blanchot
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Foucault, M.1
Blanchot, M.2
|