It has been asserted that Petrus Camper (1722-1789) was the first to distinguish the Javan Rhinoceros as a separate species. This opinion is based on a cursory remark in a posthumously published letter to the Russian scientist Peter Simon Pallas. A careful analysis of Camper’s numerous writings on the rhinoceros, both published and unpublished, has produced not the slightest confirmation of this taxonomic achievement. Therefore, it seems premature to label Camper as the discoverer of the Javan Rhinoceros. As Georges Cuvier made ample use of the material collected by Camper, we have also discussed its influence on Cuvier’s ideas with respect to rhinoceros classification.
In The Art of Living, Alexander Nehamas argues that Michel de Montaigne, Friedrich Nietzsche, and Michel Foucault undertook a particularist art of living—a unique project of self‐construction. In so doing, argues Nehamas, they based their lives on the life of Socrates, that quintessentially ironic character. To this list of self‐fashioning philosophers, I add Fernando Pessoa, the twentieth‐century Portuguese writer. I argue that Pessoa, via the writings of his heteronyms, also took Socrates as the model for constructing a self. Moreover, Pessoa employed all three kinds of irony that Nehamas argues is present in Plato’s writing, and did so not just to investigate the nature of the self, but to question its very existence. This is Pessoa’s formulation of the problem of the self. But Pessoa also borrowed from Nietzsche’s views on multiplicity, redeploying them in order to fabricate multiple selves. Pessoa’s solution to the problem of the self thus consists in the heteronymic device, which acts as a deus ex machina, unifying the disparate fictional voices and establishing Pessoa as a new, authentic self. Accordingly, Pessoa borrows from both Platonism and anti‐Platonism, distinguishing himself from both, so as to contrive—and simultaneously exemplify—an original art of living.
Modal agnosticism is the view that we must be agnostic about whether things could have turned out differently. I argue that claims about unrealised possibilities (what I term ‘merely metaphysical modal claims’) are not justified by our modal intuitions, nor are they justified by any of the means proposed by philosophers. It follows that we do not have merely metaphysical modal knowledge, and that we must adopt modal agnosticism.
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