What is Western philosophy? The established narrative of 'our' intellectual tradition begins with classical Greek reason: championed by Socrates, Plato and Aristotle, revived and perfected in...Show moreWhat is Western philosophy? The established narrative of 'our' intellectual tradition begins with classical Greek reason: championed by Socrates, Plato and Aristotle, revived and perfected in Enlightenment rationalism and empiricism, to culminate in the modern European canon of Kant, Frege or Nietzsche. Conspicuously absent are any 'Middle Eastern' sources, notably Arabic and Persian philosophy. 'Islamic golden age' Aristotelians are often seen as babysitting rationality during a supposed mediaeval 'Christian dark age'. But the original impact on contemporary thought by the likes of al-Ghazali (d.1111) or Suhrawardi (d.1191) is ignored. Analysing this conspicuous absence reveals a deep binary structure in the narrative. Our canon is in fact made universally valid by excluding everything deemed mystical and arbitrary: Eastern religious thought. All religious traditions — especially Islam — represent this non-Western un-philosophy, simultaneously 'foreign' and 'archaic'. To recover our proper intellectual history, beyond this colonialist binary, we can employ a provocative redefinition: North-Atlantic (modern European) philosophy as "Far Western", and all broadly Mediterranean (Greco-Judaic and Islamo-Christian) philosophy as "Middle Western". This foregrounds the relations within the West, further suggesting its interdependence with all philosophies, including Sino-Indic ones.Show less
This thesis explores the early modern coffeehouse and its bourgeois clientele in Europe in the form of a case study on Dutch coffeehouses in Amsterdam in the 17th and 18th centuries. The chosen...Show moreThis thesis explores the early modern coffeehouse and its bourgeois clientele in Europe in the form of a case study on Dutch coffeehouses in Amsterdam in the 17th and 18th centuries. The chosen inquiry seeks to elucidate how a new social category – the bourgeoisie – developed over altered drinking habits, materials and the corresponding aesthetical codes within the social institution of the coffeehouse. Rather newly, the coffeehouse as an institution of publicness and consumption in the Enlightenment is researched from the angle of visual and material history. On the whole, this thesis contributes to the cultural historical field of early modern consumption. One result is that the consumer goods coffee and porcelain created a balance between rational forms of conduct and individual attitudes within the public sphere of coffeehouses. A multifarious historical approach by the means of visual and textual sources towards the early modern consumption of both coffee and porcelain considers the correspondent material qualities and suggests that porcelain from China has been remarkably suitable for the coffee ritual which entered Europe from the Middle and Near East. The thereby evolved tastes were groundbreaking for the rise of the bourgeoisie. This is demonstrated by the analysis of the design and arrangement of the vessels required for the individual and collective display of the tastes around coffee-drinking, on the basis of inventories and images. From a postcolonial perspective, the present thesis outlines which associations around the historical concept of luxury accompanied the adoption of Asian coffee and porcelain coffee ware into European consumption habits, while the world of coffee has always been represented as an oriental theme in travelogues, recipe books, medicinal treatises and fashion plates. Furthermore, the thesis describes how these ideas and values associated with coffee-drinking enabled the consolidation of the social construct of a specific regional group of the urban middleclass bourgeoisie, while locating the coffeehouse in the unique historical environment of early modern Amsterdam.Show less
