Many of those memorialized around us in statues are wrongdoers, and so we are often called to consider whether we should take down those statues. Some of those statutes are memorialized for reasons now taken to be wrong; others are memorialized not for but rather despite their wrongdoing. How should we consider those latter cases? One tempting analysis suggests that we need only consider whether the wrongdoing was sufficiently transgressive. In this article, however, I reject that constrained focus. (...) Instead, these cases have as much to do with us, our priorities, and what those priorities should be as they have to do with the particulars of the lives of the subjects of the statues. Recognizing the central role that our priorities play in blame and condemnation better captures the contours of the debate about statue removal than any categorical rule about types of wrongs. (shrink)

There has recently been a focus on the question of statue removalism. This concerns what to do with public history statues that honour or otherwise celebrate ethically bad historical figures. The specific wrongs of these statues have been understood in terms of derogatory speech, inapt honours, or supporting bad ideologies. In this paper I understand these bad public history statues as history, and identify a distinctive class of public history-specific wrongs. Specifically, public history plays an important identity-shaping (...) role, and bad public history can commit specifically ontic injustice. Understanding bad public history in terms of ontic injustice helps understand not just to address bad public history statues, but also understand the value of public history more broadly. (shrink)

We apply a familiar distinction from philosophy of language to a class of material artifacts that are sometimes said to “speak”: statues. By distinguishing how statues speak at the locutionary level versus at the illocutionary level, or what they say versus what they do, we obtain the resource for addressing two topics. First, we can explain what makes statues distinct from street art. Second, we can explain why it is mistaken to criticize—or to defend—the continuing presence of (...) statues based only on what they represent. Both explanations are driven by the same core idea: the significance of statues arises primarily from what they do, and not what they say. (shrink)

In what way might public statues wrong people? In recent years, philosophers have drawn on speech act theory to answer this question by arguing that statues constitute harmful or disrespectful forms of speech. My aim in this paper will be add a different theoretical perspective to this discussion. I will argue that while the speech act approach provides a useful starting point for thinking about what is wrong with public statues, we can get a fuller understanding of (...) these wrongs by drawing on resources from recent work in situated affectivity. I will argue that public statues can be understood as affective artifacts and that this can both help us understand both the deep affective wrongs caused by public statues and offer a possible explanation as to why some people are so strongly opposed to their removal. (shrink)

Why do people in South Africa fight over statues – even to the extent of tying themselves to a mere bust? Using insights, especially from Jan Assmann, the study develops the argument that material culture (such as images and statues) provides the social energy that drives the manner in which history is told, that is, historiography; they provide the ‘silent objects’ with the power to control the public discourse and collective identity. Statues encapsulate all we need to (...) know, inversely, concerning public discourse, particularly, concerning issues pertaining to control, power and class. From this perspective, those who vandalise them may be regarded as contesting public discourse identity and historiography. Insights from this discussion provide parallel discussions, especially, in Galatians where Paul contrasts the image of Abraham with that of Moses – choosing Abraham as the public image that best represents the identity complexity, cosmopolitan and heterogeneous nature that characterises the Hellenistic context. (shrink)

ABSTRACT One simple but relatively neglected solution to the notorious coincidence puzzle of the statue and the piece of clay claims that the property of being a statue is a phase sortal property that the piece of clay instantiates temporarily. I defend this view against some standard objections, by reinforcing it with a novel counterpart-theoretic account of identity under a sortal. This proposal does not require colocation, four-dimensionalism, eliminativism, deflationism, or unorthodox theses about classical identity.

In Statu Nascendi is a peer-reviewed journal that aspires to be a world-class scholarly platform encompassing original academic research dedicated to the circle of Political Philosophy, Cultural Studies, Theory of International Relations, Foreign Policy, and the political Decision-making process. The journal investigates specific issues through a socio-cultural, philosophical, and anthropological approach to raise a new type of civic awareness about the complexity of contemporary crisis, instability, and warfare situations, where the “stage-of-becoming” plays a vital role. Issue 2022:1 focuses on the (...) novels of Haruki Murakami. Haruki Murakami: What is the relation between philosophy and an acclaimed Japanese literary writer? Murakami himself has been reluctant to expound on any deeper meaning to be found in his stories. The answer can be found in the great interest in and diverse engagement of readers with Murakami’s work. In a truly global sense, readers have sensed such a depth in Murakami. Whether it is psychoanalytical, sociological, mythological, or political, readers are motivated to extend Murakami’s texts: to think about and work with them long after their initial reading. The objective of this special issue of ISN is to explore this depth to Murakami’s work from an interdisciplinary perspective in order to present novel arguments to the growing research community. It is posited that there is something tangible that can be brought to the surface through the critical approaches of the contributors in this issue; broadly speaking, this tangibility can be considered philosophical; that there is some kind of conceptual material at the core of Murakami’s work, or that his work is congenial to conceptual activity, which is relevant to readers who have a general interest in the humanities and social sciences, and of course, in Murakami studies in particular. The special issue of ISN will include pieces from renowned Murakami scholars who are working with his texts in different ways; topics include cosmopolitanism, intertextuality, gender, ethics, the divine, representations of the family, the other world, and the creative process of writing itself. Introductions to the most recent publications on Murakami in the English-language (2019-2022) by the authors will also be featured. Finally, it is hoped that this special issue on Murakami will increase philosophical and interdisciplinary participation with his work; it may be the case that a few budding divers will become interested in the critical activities presented in the articles, ready to hold their breath and dive into a Murakami-world. (shrink)

In Statu Nascendi is a peer-reviewed journal that aspires to be a world-class scholarly platform encompassing original academic research dedicated to the circle of Political Philosophy, Cultural Studies, Theory of International Relations, Foreign Policy, and the political Decision-making process. The journal investigates specific issues through a socio-cultural, philosophical, and anthropological approach to raise a new type of civic awareness about the complexity of contemporary crisis, instability, and warfare situations, where the “stage-of-becoming” plays a vital role. Issue 2021:1 comprises, amongst others, (...) the following interviews & articles: Constructivism in the Study of Sustainable Development Interview with Krzysztof Żęgota on the Kaliningrad Oblast Role in the Contemporary Russian Federation’s Geostrategic Outlook ’Democracy to come’: Derrida’s ‘undecidability’ and Laclau’s ‘Ethical’ as Investment Everydayness John Searle and Posthuman Speech Acts New Digital Aesthetics and Eventual New Global Tribes: A Brief Overview of Manovich’s Instagrammism. (shrink)

In Statu Nascendi is a peer-reviewed journal that aspires to be a world-class scholarly platform encompassing original academic research dedicated to the circle of Political Philosophy, Cultural Studies, Theory of International Relations, Foreign Policy, and the political Decision-making process. The journal investigates specific issues through a socio-cultural, philosophical, and anthropological approach to raise a new type of civic awareness about the complexity of contemporary crisis, instability, and warfare situations, where the “stage-of-becoming” plays a vital role. Issue 2020:2 comprises, amongst others, (...) the following interviews & articles: “Clarity is what I seek first”: An interview with Professor Tamara Albertini by Piotr Pietrzak Andrea Giuseppe Ragno: Reinventing Politics: An Epistemic Conversion of Information Technologies Koumparoudis Evangelos: Information Society and a New Form of Embodiment Iga Kleszczyńska: The Analysis of the Economic and Political Determinants of the Venezuelan Presidential Crisis since 2019 Attila Mezei: Balance of Power and the 21st Century Iron Law of International Relations or an Outdated Idea Bálint László Tóth: North-South Railway Construction Projects in the Visegrád Four Countries (V4). Spillovers of Central East European Intergovernmental Transport Development Initiatives. (shrink)

In Statu Nascendi is a peer-reviewed journal that aspires to be a world-class scholarly platform encompassing original academic research dedicated to the circle of Political Philosophy, Cultural Studies, Theory of International Relations, Foreign Policy, and the political Decision-making process. The journal investigates specific issues through a socio-cultural, philosophical, and anthropological approach to raise a new type of civic awareness about the complexity of contemporary crisis, instability, and warfare situations, where the “stage-of-becoming” plays a vital role. Issue 2021:2 comprises, amongst others, (...) the following articles: · Culture as Understood in the Thought of Emmanuel Levinas and Hans-Georg Gadamer · Literature as a Modern Art (Letërsiasi art modern) · Aristotle’s Phronesis and Socratic Skepticism: A Starting Point for the Development of Applied Ethics · The 30th Anniversary of the Visegrád Group (V4) Seen through the Perspective of Selected Integrationist Theories · Book Review: Conflict Resolution Beyond the International Relations Paradigm Evolving Designs as a Transformative Practice in Nagorno-Karabakh and Syria by Philip Gamaghelyan. (shrink)

In Statu Nascendi is a peer-reviewed journal that investigates specific issues through a sociocultural, philosophical, and anthropological approach to understand the complexity of contemporary crisis, instability, and warfare situations in which the “stage-of-becoming” plays a vital role. Issue 2022:2 deals with issues related to Gender Equality in Politics, International Relations and Philosophy, Feminism in the Global Landscape, and Women’s Engagement in International Peace and Security. Issue 2022:2 comprises, amongst others, the following articles: ·Interview with the Revolutionary Association for Women of (...) Afghanistan (RAWA) on 'Feminist Resilience in Afghanistan' ·The Feminist Other ·The situation of women in Poland under a right-wing populist Government (2015 - present). ·Responses to the Gettier Problem: Goldman, Dretske, Nozick, and Williamson ·Kierkegaardian Religious Dialectics: God and death as a scandalous paradox. (shrink)

In Statu Nascendi is a new peer-reviewed journal that aspires to be a world-class scholarly platform encompassing original academic research dedicated to the circle of Political Philosophy, Cultural Studies, Theory of International Relations, Foreign Policy, and the political Decision-making process. The journal investigates specific issues through a socio-cultural, philosophical, and anthropological approach to raise a new type of civic awareness about the complexity of contemporary crisis, instability, and warfare situations, where the “stage-of-becoming” plays a vital role. Issue 2019:2 comprises, amongst (...) others, the following interviews & articles: - Charity Begins at Home: Resolving the Tensions of Liberalism(s), “White Privilege”, and African Corruption via Rawls and Transnational Digital-Communitarianism - Lukács, Kojève, and Verene’s interpretations of Hegel’s recollection in his “Phenomenology of Spirit” - Interview with Sami Mehmeti on the political situation in the newly established Republic of Northern Macedonia - Madonnas and Whores or Blood and Gore? Roles for Women in the So-Called Islamic State - Donald J. Trump’s Policy Toward North Korea and the Islamic Republic of Iran – a Comparative Study - Contrariwise and Inconsistent Positions on Turkey's EU Membership – Do Party Politics Matter in German Foreign Policy? (shrink)

On the most popular account of material constitution, it is common for a material object to coincide precisely with one or more other material objects, ones that are composed of just the same matter but differ from it in sort. I argue that there is nothing that could ground the alleged difference in sort and that the account must be rejected.

Although they often go unnoticed, the statues that stand in town squares and city parks around the world remain significant in contemporary societies. Statues are highly political artefacts that reflect and reproduce dominant sociopolitical narratives of the past and urban imaginaries of the present and can become the focus of celebration or controversy. This article argues that a statue forms part of an ‘urban assemblage’, comprised of a heterogeneous multiplicity of material objects, inscribed text, historical narratives, living bodies (...) and emotional performances, that emerges through processes of depoliticisation and re-politicisation. Urban assemblages are stabilised to entrench particular social relations but can always be destabilised. Illustrating my arguments with the examples of the Emmeline Pankhurst statue in Manchester and the Edward Colston statue in Bristol, I discuss the movements around urban assemblages and the possibilities of democratic interventions in the city. (shrink)

The focus of this article is on monuments variously referred to as statues, symbols, signages, busts, icons etc. The words are used interchangeably. Three words are highlighted to represent a common concept. These are statues, symbols and signages. The South African history with its painful experience of the indigenous inhabitants is highlighted and how symbols had to change in 1994 to represent the aspirations of the new democratic dispensation. Biblical reflections on monuments demonstrate the importance of these symbols (...) during the Old and the New Testament times. The two symbols singled out to reinforce this notion are the Holy Communion and the cross. The significance and potency of the monuments is explained and conclusion drawn is that symbols are valuable for didactive purpose because they serve as teaching aids. They also serve the memory for generations to come so that they know how God's faithfulness has been demonstrated in the national history of Israel, therefore serving missiological function of the church today. (shrink)

This paper argues that public statues of persons typically express a positive evaluative attitude towards the subject. It also argues that states have duties to repudiate their own historical wrongdoing, and to condemn other people’s serious wrongdoing. Both duties are incompatible with retaining public statues of people who perpetrated serious rights violations. Hence, a person’s being a serious rights violator is a sufficient condition for a state’s having a duty to remove a public statue of that person. I (...) argue that this applies no less in the case of the ‘morally ambiguous’ wrongdoer, who both accomplishes significant goods and perpetrates serious rights violations. The duty to remove a statue is a defeasible duty: like most duties, it can be defeated by lesser-evil considerations. If removing a statue would, for example, spark a violent riot that would risk unjust harm to lots of people, the duty to remove could be outweighed by the duty not to foreseeably cause unjust harm. This would provide a lesser-evil justification for keeping the statue. But it matters that the duty to remove is outweighed, rather than negated, by these consequences. Unlike when a duty is negated, one still owes something in cases of outweighing. And it especially matters that it is outweighed by the predicted consequences of wrongful behaviour by others. (shrink)

The article exploits the rare opportunity to study together a statue and the structure in which it was presented for admiration. The fragments of the statue and its canopy were found together during the 1931 excavation. The canopy consists of a small Corinthian aedicule with two columns, open in front and on the sides, attached to the south wall of the curia. The lightness of its construction compared to the massiveness of the statue, executed in a single block, implies that (...) it was built around the statue, after the latter’s installation and completion. The seated statue of Fortuna was presented from the front, facing the space that served as a civil basilica at the forum. This location thus gives it its full meaning. The group was installed during the major works of the second architectural phase of the forum in the third quarter of the 2nd century AD, and was destroyed by the earthquake that seriously affected the buildings of the forum in the beginning of the 6th century. (shrink)

“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence (...) and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin and Vernon Brelsford were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die, Bantu Philosophy, The Cultural Unity of Negro Africa, and It For Others - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca, to “falsafa”-practising Islamic thinkers, from the Ethiopian tradition of Zera Yacob and Walda Heywat, to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher. (shrink)

This contribution gives back to the objects exhibited in the great European museums a part of their history, a history of the violence of their dispossession. It renders visible some of the internal contradictions and flagrant tensions that constituted the very idea of the museum itself, taking as a starting point the statue of Jean-François Champollion in the courtyard of the Collège de France in Paris. Champollion’s statue is both an unbearable and precious document, and it says more about the (...) history of heritage in Europe than most books on the subject. It always reminds us that in the Western world, the shiny, golden medal of culture and knowledge has a reverse side of symbolic and real violence. We must strive to think them together, as a single contradictory unit. At the museum, this means seeing the objects where they are, and where they no longer are. This introspection is an effort consisting of collectively tying these objects in our museums back to the history that brought them to our countries, and back to the people who now live where they used to be. (shrink)

Martin Flashar und Ralf von der Hoff, Die Statue des sog. Philosophen Delphi im Konlexl einer mehrfigurigen Stiftung p. 407-433 Zu den prominentesten Skulpturenfunden in Delphi zâhlt die Statue des sog. Philo sophen (Inv. 1819). Sie fand Aufnahme in die wichtigsten Handbûcher griechischer Plas- tik, obwohl weder Datierung noch Deutung oder gar ursprunglicher Aufstellungszusam- menhang geklàrt sind. Meist wird sie mit stilistischen Argumenten um 250 v. Chr. datiert, ausgelôst durch die hypothetische und falsche Zuweisung an das ebenfalls ungedeutete und undatierte (...) (hâufig aber um die Mitte des 3. Jhs. angesetzte) «Hufeisenmonument» westlich der Daochosgruppe durch L. Lerat. Wie die Neuuntersuchung zeigen kann, ist der « Philosoph » Bestandteil einer mehrfîguren Stiftung gewesen. Die Forschung hat gera- dezu «vergessen», daB er zusammen mit zwei weiteren Statuen, einer weiblichen bekleide- ten (Inv. 1817) und einer ebenfalls langgewandeten mânnlichen (Inv. 1820) gefunden wurde. Technische Indizien belegen den Werkstattzusammenhang, die drei Figuren waren auch zusammen aufgestellt. Sie rechneten zu einer u.U. noch grôBeren (môglicher- weise ist die nackte mànnliche Figur Inv. 1793 zugehôrig) um 300 v. Chr. oder in den ersten Jahrzehnten des 3. Jhs. im Nordsektor des Heiligtums geweihten Gruppe. Das Portràt, der Statuen- und Gewandtypus charakterisieren den « Philosophen » als bûrgerlichen alten Mann — fur die Deutung als wirklicher Philosoph gibt es kein stich- haltiges Argument. Die Frauenfigur lehnt sich ebenfalls an das Darstellungsrepertoire weiblicher Sterblicher (etwa auf attischen Grabreliefs) an. Die dritte Statue bezeugt einen seit dem Strengen Stil gelàufîgen Dionysos-Typus. Als Stifter kommt ein dionysischer Technit oder Chorege in Frage. Auf jeden Fall handelt es sich um ein Familienmonu- ment, das Portràts von mindestens zwei Verwandten prâsentierte und den Gott, dem es geweiht war, in das Ensemble miteinbezog. (shrink)

This paper examines two popular arguments for the nonidentity of the statue and its constituent material. An essentialist response is provided to one of the arguments; that response is then shown to undermine the other argument as well. It is also shown that even if we accept these arguments and concede nonidentity, we can still avoid the further conclusion that constitution is not identity. These ideas are then extended to other applications of the arguments for nonidentity (specifically, their application to (...) a person and the constituent body, and to a mental event and its constituent neural event). (shrink)

This book is a collection from the articles of 'The Skeptic' and brings together the best from the magazine's archive in one myth-busting volume. It includes mystery articles on the weeping statue at a Dublin suburban home, Turin Shroud, Britain's Roswell, Nostradamus's predictions and UFOs.

This article examines literary, epigraphic and archaeological evidence for the Christian reidentification of statuary and reliefs as biblical scenes and protagonists, saints and angels. It argues that Christian identifications were promulgated, amongst others by local bishops, to make sense of imagery of which the original identity had been lost and/or was no longer meaningful. Three conditions for a new identification are discussed: the absence of an epigraphic label, geographical and/or chronological distance separating the statue from its original context of display, (...) and the presence of a specific attribute or characteristic that could become the prompt for reidentification. In their manipulation and modernization of older statuary, Christians showed a much greater appreciation of the statuary medium than generally assumed. (shrink)

En 1981, dans un mur tardif situé au Nord-Ouest de l'Artémision de Thasos, a été découverte une statue féminine acéphale qui s'achève en pilier hermaïque. Une autre statue de ce même type, mais dans un état de moins bonne conservation, avait déjà été trouvée dans le voisinage. La statue de 1981 est une œuvre d'époque impériale librement inspirée des deux Herculanaises ; elle peut avoir représenté une prêtresse d'Artémis.

Issue 2023:1 of In Statu Nascendi comprises, amongst others, the following articles: · Ethics of AI and Robotics from an non Anthopomorphical and Zoomorphical Perspective · The Self and Mental Health Studies: A Postmodern Introduction · On the German Foreign Policy Sonderweg: The Mittellage and the Mitteleuropa · Gödel’s non-completeness theorems as hermeneutic questioning in Mathematics · Integrating Ontology in statu nascendi in the Main Currents of International Relations Theory Content analysis through text mining: an empirical approach of understanding international (...) political integration theories in practice. (shrink)

Issue 2023:1 of In Statu Nascendi comprises, amongst others, the following articles: · Ethics of AI and Robotics from an non Anthopomorphical and Zoomorphical Perspective · The Self and Mental Health Studies: A Postmodern Introduction · On the German Foreign Policy Sonderweg: The Mittellage and the Mitteleuropa · Gödel’s non-completeness theorems as hermeneutic questioning in Mathematics · Integrating Ontology in statu nascendi in the Main Currents of International Relations Theory Content analysis through text mining: an empirical approach of understanding international (...) political integration theories in practice. (shrink)

"En 1754, dans le Traité des sensations, Condillac s'efforce de démontrer que "toutes nos connaissances et toutes nos facultés viennent des sens, ou plutôt des sensations" Pour cela, Condillac développe une fiction, celle d'une statue dont il éveillerait progressivement les sens. Il demande au lecteur de se penser à la place de la statue, de s'imaginer n'avoir qu'un sens lorsque celle-ci n'en a qu'un seul d'éveillé, d'examiner successivement les cinq sens, isolément puis en les associant l'un à l'autre. L'attention, l'imagination, (...) la mémoire, l'entendement ne seraient pas les facultés d'un ego mais seraient distribués sur chaque sens. Au lieu de déterminer des facultés comme les pouvoirs d'un moi substantiel dans une métaphysique créationniste, Condillac construit le paradigme d'un moi pluriel, effet des opérations qu'il effectue. Le présent livre réévalue ainsi ce qu'une tradition philosophique, des idéologues aux positivistes, a décrit comme le sensualisme. Pour interroger cette interprétation, la fiction condillacienne de la statue peut être confrontée aux hypothèses qui lui sont contemporaines La Mettrie et son homme-machine. Diderot et l'idée d'anatomie métaphysique, Boureau-Deslandes et son Pygmalion, l'histoire naturelle de Charles Bonnet et l'homo duplex de Buffon, à des titres différents, retravaillent l'anthropologie. Cette pensée du sensible qui déplace l'homme dans la nature et dans l'histoire inquiète théologiens et moralistes et convoque les lecteurs d'aujourd'hui dans leur critique du subjectivisme."--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Statue of Augustus from Prima Porta, the Underground Complex, and the Omen of the Gallina AlbaJane Clark ReederThe new excavations of the villa of Livia at Prima Porta have focused attention on the architecture and art of this imperial villa. The statue of Augustus from Prima Porta and the garden paintings from the underground complex have long been the most famous exemplars of their types. Recently new studies (...) have treated these works of art in relation to their setting. 1 But there is one source of information in particular which has not received the scrutiny in this regard that it might and that is the remarkable omen which gave the villa its name in antiquity, ad Gallinas. Although this omen is sometimes mentioned to explain the odd name, scholars have not examined in any detail the relationship of the omen to the art and architecture of the villa. In fact, the omen of the gallina alba is the foundation augurium of the villa-garden itself. 2In this essay I intend to examine the ancient literary sources concerning the villa; the only information given by the sources about the villa comes in fact by way of the omen. First the individual components of the omen and the surrounding body of augury and myth will be examined and illustrated where possible in the monuments. Secondly I hope to illuminate the symbolic interrelationships between this augural imagery and the iconography of three features of the art and architecture of the villa-garden: the statue of Augustus, the underground complex, and the laurel grove. This imagery and symbolism played an essential [End Page 89] role not only in the decoration of the villa, but formed an important part of Augustan ideology.The iconographical connections of the statue of Augustus and the underground complex of the villa-garden should be sought first of all in the ideology inherent in the statue itself. 3 Two attributes in particular give this message: the laurel branch in hand and the cuirass. Since one knows how important the laurel was as an age-old symbol of Apollo and as a new emblem of Augustus and since one is aware how pervasive the Apollonian propaganda became in Augustan ideology, 4 it is no wonder that H. Kähler (1959, 12–13; 28; pl. 32) found the laurel integral to the sacral character of the statue’s image and hence restored the laurel branch in the hand of Augustus on the statue from Prima Porta.Kähler is not the only scholar to attach the laurel to the Prima Porta statue of Augustus. 5 E. Simon restored a laurel branch in the left hand of Augustus rather than the right and in a recent summary of Augustan art this view was adopted. 6 There is also numismatic evidence for Augustus holding a laurel branch in connection with the triumph. While the certainty of a particular statue type behind the coin image is more problematic, 7 the coin in fact represents the historical event itself. On the reverse of a denarius from the great Actium series of coins Octavian is [End Page 90] represented as Triumphator and Imperator standing in the quadriga and holding a large laurel branch in his right hand. 8 On the obverse Victory, standing on the ship’s prow, holds a palm in her left hand and in her right the laurel crown which Octavian would have worn in the triumphal procession. Likewise Tiberius in the Augustan tradition stands in the triumphal quadriga and holds a laurel branch in his right hand on an aureus of a.d. 13/14. 9 At least one scholar (Neudecker 1988, 90) believes that the program of the statue of Augustus of Prima Porta is probably to be seen in connection with the triumphal ceremony.If Augustus indeed held a laurel branch in hand, the branch could only have come from the famous laurel grove of the villa of Livia ad Gallinas. The foundation augurium and legend of the Augustan laurel branch and indeed of the villa-garden itself as mentioned above is the omen of the gallina alba from which the villa took its name in antiquity... (shrink)

Are a material object, such as a statue, and its constituting matter, the clay, parts of one another? One wouldn't have thought so, and yet a number of philosophers have argued that they are. I review the arguments for this surprising claim showing how they all fail. I then consider two arguments against the view concluding that there are both pre-theoretical and theoretical considerations for denying that the statue and the clay are mutual parts.

What should we do with statues and place‐names memorializing people who committed human‐rights abuses linked to slavery and postslavery racism? In this article, I draw on UN principles of transitional justice to address this question. I propose that a successful approach should meet principles of transitional justice recognized by the United Nations, including affirming rights to justice, truth, reparations, and guarantees of nonrecurrence of human rights violations. I discuss four strategies for handling contested heritage, examining strengths and weaknesses of (...) each strategy. Examples from Bristol, England, highlight common challenges and positive lessons. (shrink)

No statue raised in a public place should stand there indefinitely. Any such monument should have a set date when it is due to be replaced. I make three arguments to support this principle of non-permanence for public commemorative art. First, the opportunity cost of permanent statues is too high. States have a duty, grounded in their need for legitimacy, to support and cultivate democratic values. Public art is a powerful tool that is being drastically underemployed because existing (...) class='Hi'>statues are already taking up so many prominent sites. Second, permanence undermines stability by unnecessarily raising the stakes of change and so exacerbating predictable tensions between social groups who ought to be able to respect one another as honourable civic partners. My proposal reduces the significance of replacing a monument by making removals a commonplace event. Third, we ought to do away with permanent statues as a means of increasing democratic control for both current and future generations over public spaces. Each generation inherits a more cluttered civic landscape which makes it progressively more difficult to shape it in accordance with their needs, preferences, and cultural vocabulary. Taken together, these arguments tip the balance of reasons decisively against the status quo. (shrink)

In this paper, I consider the import of the metaphysics of statues to the decolonizing statues debate. On the one hand, this may seem an odd starting point: after all, the issues surrounding decolonizing statues are political, moral and, perhaps, aesthetic. I agree; however, presuppositions about the nature of statues may well be shaping the political imaginary about decolonizing statues. Indeed, when expressing political and moral claims such as ‘decolonizing statues erases history’, or that (...) ‘decolonizing statues destroys objects that help us to remember a (bygone) past’, I suggest that, from a metaphysical point of view, this relies on a notion of statues as singular objects. Drawing upon material constitution debates in metaphysics, I suggest that thinking about statues as multiple, co-locating objects, might deepen our theoretical understanding of decolonial activism because it allows us to think about the relationship of statues to history and culture in a much more critical way. As such, my analysis is intended to extend our metaphysical understanding of decolonial activism. Furthermore, it stands as a challenge to anyone who thinks that certain effects to history and culture follow, metaphysically speaking, from decolonial activism. (shrink)

Puzzles about persistence and change through time, i.e., about identity across time, have foundered on confusion about what it is for ‘two things’ to be have ‘the same thing’ at a time. This is most directly seen in the dispute over whether material objects can occupy exactly the same place at the same time. This paper defends the possibility of such coincidence against several arguments to the contrary. Distinguishing a temporally relative from an absolute sense of ‘the same’, we see (...) that the intuition, ‘this is only one thing’, and the dictum, ‘two things cannot occupy the same place at the same time’, are individuating things at a time rather than absolutely and are therefore compatible with coincidence. Several other objections philosophers have raised ride on this same ambiguity. Burke, originating what has become the most popular objection to coincidence, argues that if coincidence is possible there would be no explanation of how objects that are qualitatively the same at a time could belong to different sorts. But we can explain an object’s sort by appealing to its properties at other times. Burke’s argument to the contrary equivocates on different notions of ‘cross-time identity’ and ‘the statue’. From a largely negative series of arguments emerges a positive picture of what it means to say multiple things coincide and of why an object’s historical properties explain its sort rather than vice versa – in short, of how coincidence is possible. (shrink)

The passage of human civilization into the new geological era of the Anthropocene raises the question of species extinction. How can we confront the possibility of collective death in a way that does not descend into uncontained anxiety or melancholy? Michel Serres’s works in the Foundations and Humanism series offer critical insights into the way in which human violence and death operate as mechanisms for binding together human collectives. Serres draws attention to the role of “social technologies” based around sacrificial (...) practices, the scapegoating mechanism, and the use of corpses as markers of social relations (or “statues”). He argues that these mythic logics and practices persist in modern societies and technoscience. They may also be at work in a modified way in the proposed technical solutions to climate change around space travel and planetary colonization. Drawing on the tradition of Folk Horror film-making and literature, it is argued that reversing the direction of travel, back into the Earth, provides better instruction about how to live and die in the Anthropocene. Reflection on the puteal sites where this may be accomplished will serve as the mechanism. (shrink)