the invention of perspective

How did people see the world before they invented perspective, sometime in the 15th century? It would be comforting to assume that the world was the same, even though people could only imagine representations of the world which to us look awkward, childlke. If they saw the world like we do now, why was perspective not obvious sooner? Why couldn’t they see?

How did people experience the world before individual inner life was legistamised as a social object. Before we have a concept for self-consciousness, can it exist in the same way? Language might not condition our fundamental perception of the world (all the evidence I’ve seen persuades me to reject the Sapir-Whorf hypothesis), but it might condition the reflexive use of cognition. In other words, until the concept exists out there, it can’t be operated upon by our words or thoughts. What affect would this have on our feelings and thoughts about our feelings and thoughts?

So many questions…

Remember guardian article from november 2002 by David Lodge. He talks about the development of the novel, about how the ‘interiority of experience’ came to be a focus of literature after Descartes’ cogito put consciousness as the foundation of philosophy:

Ian Watt, in…The Rise of the Novel , suggests that "both the philosophical and the literary innovations must be seen as parallel manifestations of larger change – that vast transformation of Western civilization since the Renaissance which has replaced the unified world picture of the Middle Ages with another very different one – one which presents us, essentially, with a developing but unplanned aggregate of particular individuals having particular experiences at particular times and in particular places.

Watt observed that whereas earlier narrative literature usually recycled familiar stories, novelists were the first storytellers to pretend that their stories had never been told before, that they were entirely new and unique, as is each of our own lives according to the empirical, historical, and individualistic concept of human life. They did this partly by imitating empirical forms of narrative like auto biography, confessions, letters, and early journalism. Defoe and Richardson are obvious examples.

Remember Baumeister‘s How the self became a problem. He observes than in Western culture people could expect to spend 25 hours of every day in other people’s company: to eat, sleep, shit, make love, play, work with others present. Privacy was a concept that just wouldn’t make sense.

Remember Julian Jaynes, The Origin of Consciousness in the Breakdown of the Bicameral Mind. Claiming that pre-homeric humans were not conscious. Experienced a will as external direction coming from gods or leaders, sort of hive-living robots. Fascinating stuff as he looks at the literature and archaeology to try an trace the development of modern consciousness. Madness. Genius.

One reply on “the invention of perspective”

Jaynes is riveting, if a bit bonkers. But anyway: I wonder, I wonder, about perspective and the ineluctable distancing of the divine. And perhaps that can be mapped with the inner voice.

1453. The Fall of Constantinople. According to legend, the Ikon of the Theotokos, attributed to St Luke, was rescued by the Virgin Mary and returned to heaven.

And after all, the inner voice and the printed text were ultimately the engine room of the Reformation.

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