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The limited character of Machiavellian conquest of nature is the pivot of Masters's own thought. He sharply contrasts Machiavelli's limited conquest of nature, a conception that left ample room for political prudence, with the total conquest of nature that eliminated human contingency altogether. The latter view he attributes to Bacon and Hobbes, and other later moderns.
Masters's ultimate aim is to return to Machiavellian point in modernity which melded political prudence and science. In other words, it is an attempt to purify science with political prudence. Masters's own lifelong attempt to integrate science and politics, which he takes up in this work as well, should be viewed in this light. He wants to make those skeptical of scientific treatment of politics, like myself, reconsider the potential benefits of science, provided it is circumscribed by wisdom.
Indeed Masters is right that the difference between Machiavelli and Bacon, if it exists, is fundamental. But in my opinion the difference does not exist. A careful reading of works such as NEW ATLANTIS would have made Masters recognize that Bacon too wished to wisdom to rule over science (cf. Laurence Lampert, NIETZSCHE AND THE MODERN TIMES). As Jerry Weinberger and others have shown, Bacon did not subscribe to Baconian conquest of nature.
I would like to submit that my assertion of the convergence of Machiavelli and Bacon is at least as important as Masters's articulation of their difference. If Masters is right, there is salvation for science and our ills are simply the missteps taken by Machiavelli's disciples. If I am right, science cannot be redeembed by wisdom. It is an unruly demon that will instead enslave its human masters. The difference between my own and Masters's view seems to be also the difference between Leo Strauss and Alexandre Kojeve, in their legendary debate concerning the goodness of modernity.
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Da Vinci's life is followed from his small town upbringing by a father who was a notary (in the European sense not the American) and hence held a status higher than the average peasant or townsman.
Serge Bramly attempts some psychoanalysis of Da Vinci and if there is a main weakness to the book in my opinion it is that. His explanation of art workshops in the Renaissance era is interesting and informative. To be commended is his description of Da Vinci's relationships with his workers, friends and family. But best of all is Bramly's explanation of the relationships between the nobility who financed his projects and Da Vinci.
An informative and enjoyable biography; Leonardo: The Artist and the Man is worth a read.
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This work gives a functional overview of the major events of DaVinci's life and dabbles a bit in the interpretation of a few of his more famous works of art. But it is first and foremost a biography of DaVinci the anatomist, to the detriment (it seems to me) of DaVinci the artist and DaVinci the mechanical engineer.
Beyond that, two things bugged me about this book. First, the author is a bit preoccupied with the idea of Leonardo's homosexuality and uses that as a tool to pschoanalyze many areas of his life. The speculations on his early childhood are almost exclusively retrospections guessed at by looking backward from an adult homosexual male.
The second thing that bothered me was the author's treatment of DaVinci's religious beliefs. I recognize that religion may not have been a central focus in DaVinci's life, but he does seem to have had a definite belief in God, whearas Nuland more or less apologizes for that fact whenever he is forced to bring it up and it seems that he would like to simply dismiss it as one of the areas in which DaVinci was a product of his times.
Nuland, a concise but informative look at the man who was a
successful painter, architect, engineer, philosopher, mathematician, and scientist . . . how he accomplished all he did has always amazed me! . . . this book does a good job of helping to explain the basis behind Da Vinci's insatiable curiosity . . . the author, a surgeon and author, also helps explain his subject's longtime fascination with anatomy--first as the basis for his painting and then as the key component in his aim to systematize all knowledge of nature.
Steinberg has chapters on the disciples, on feet and hands, on the disciples, and more. The main figure, that of Jesus, bears, of course, the closest examination, and Steinberg details the history of thought about it, with writers weighing in on the meaning of the pose and the timing within the Gospel story of the scene depicted. Over and over, Steinberg shows that to seek a meaning and a timing is in vain. Leonardo has deliberately engineered his work so that any explanation involving a single meaning will be an oversimplification. Jesus's right hand is downturned in a gesture of apprehension. It is close to a mirror image of the left hand of Judas as they reach simultaneously towards the dish by which Jesus will designate his betrayer. It is also gesturing towards the wine, so that it marks the institution of the Eucharist; after reading Steinberg's work, the idea that Leonardo drew these two separate parts of the story together and told them as one is only one of the multiple meanings that seem natural on further reflection. Jesus's left hand is upturned, gesturing toward the bread. It also underlies the portentous hand of Thomas, hovering directly above it. Thomas's hand has an index finger pointing up, continuing the upturn theme of Jesus's left, and indicating, of course, higher things. It is Thomas's index finger that would soon be feeling around for confirmation of Jesus's wounds.
To read this book is to appreciate a hundred telling details in the painting which one did not notice before, and consequently to admire Leonardo's genius anew. It is also to admire the fruition of the decades of Steinberg's close study. His readers may feel a sense of humility that there was so much to see that had previously escaped them, but his witty, sure, and genial expertise will welcome them into seeing _The Last Supper_ with new vision.