THE AMBITIONS OF CURIOSITY
By G.E.R. Lloyd
Cambridge University Press, 2002, 175 pages
In this work Lloyd contrasts learning in ancient Greece and China. There is a deep look at both the methods of patronage by those in authority, as well as the emergence of brokers who connected scholars with patrons. He also reviews how technology was view differently in these two very different cultures.
I wonder if there is a form of codependency between the documented cycles predicting future events in the Chinese publications described by Lloyd, and the emperor and courtiers whose reputations rode on the outcomes. For example Lloyd points out that when a predicted event does not occur it is thought of as a sign that the emperor has special power to hold back the event, but if an event happens that was not predicted it was thought indicative of neglect of some sort on his part. It would be fair to assume, as does Lloyd, that if the emperor looks bad it would go poorly for his wise men who were supposed to help him know these things. Whereas events were supposedly dependent on predictableness and the strength of documentation, so too was the emperor likewise dependent on the strength of the documentation.
Similar metaphysics existed in Greek culture in relation to the Pantheon. Omens were both feared and sought after. Courtiers, or ‘wise men’, at times were from religious institutions, other times specifically non-religious. In either case, when patronage was attached to an adopted school, the professors of a given school (theoretical if not an actual institution) were personally at risk.
Many parallels can be drawn from today. Academics often study and publish at the behest of authority, public or private, in the form of grants or stipends. Science itself can sometimes bear the brunt of poor findings. Case in point could be the example of early believe there was little risk to humans from so-called ‘mad cow disease.’ As we now look at the latest wave of COVID-19, perhaps we should continue to both consider how science ‘progresses’ and how the same structures that encourage the scientific path might also limit inquiry.
By G.E.R. Lloyd
Cambridge University Press, 2002, 175 pages
In this work Lloyd contrasts learning in ancient Greece and China. There is a deep look at both the methods of patronage by those in authority, as well as the emergence of brokers who connected scholars with patrons. He also reviews how technology was view differently in these two very different cultures.
I wonder if there is a form of codependency between the documented cycles predicting future events in the Chinese publications described by Lloyd, and the emperor and courtiers whose reputations rode on the outcomes. For example Lloyd points out that when a predicted event does not occur it is thought of as a sign that the emperor has special power to hold back the event, but if an event happens that was not predicted it was thought indicative of neglect of some sort on his part. It would be fair to assume, as does Lloyd, that if the emperor looks bad it would go poorly for his wise men who were supposed to help him know these things. Whereas events were supposedly dependent on predictableness and the strength of documentation, so too was the emperor likewise dependent on the strength of the documentation.
Similar metaphysics existed in Greek culture in relation to the Pantheon. Omens were both feared and sought after. Courtiers, or ‘wise men’, at times were from religious institutions, other times specifically non-religious. In either case, when patronage was attached to an adopted school, the professors of a given school (theoretical if not an actual institution) were personally at risk.
Many parallels can be drawn from today. Academics often study and publish at the behest of authority, public or private, in the form of grants or stipends. Science itself can sometimes bear the brunt of poor findings. Case in point could be the example of early believe there was little risk to humans from so-called ‘mad cow disease.’ As we now look at the latest wave of COVID-19, perhaps we should continue to both consider how science ‘progresses’ and how the same structures that encourage the scientific path might also limit inquiry.
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