On Physiognomy
{"WorkMasterId":5040,"WpPageId":243599,"ParentWpPageId":189627,"Slug":"on-physiognomy","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/arthur-schopenhauer/on-physiognomy/","RelativeUrl":"theos/humanities/philosophy/philosophers/arthur-schopenhauer/on-physiognomy/","HasFullText":true,"RawHtmlLength":92634,"CleanHtmlLength":35293,"Kicker":"Philosophy Work","Title":"On Physiognomy","Deck":"Schopenhauer treats outward appearance as a problematic sign of character and inner life.","BackLink":{"Text":"Back to Arthur Schopenhauer","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/arthur-schopenhauer/"},"AuthorCard":{"Label":"Author","Title":"Arthur Schopenhauer","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/arthur-schopenhauer/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/arthur-schopenhauer-01-standard-portrait.jpg","ImageAlt":"Arthur Schopenhauer Portrait","FilterTerra":"Western Europe","ClickText":"Arthur Schopenhauer","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/arthur-schopenhauer/","Copies":["1788 CE – 1860 CE","Danzig (now Gdansk)","German philosopher from Danzig whose account of representation, blind will, pessimistic metaphysics, compassion ethics, aesthetics, and music reshaped nineteenth-century and modern philosophy."]},"ContextCards":[{"Label":"Period","Key":"Period:4","Title":"Modern History","DateText":"1800 CE – 1944 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-modern-history/"},{"Label":"Era","Key":"Era:11","Title":"Long 19th Century","DateText":"1870 CE – 1913 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-modern-history/philosophers-of-the-long-19th-century/"},{"Label":"Composition","Title":"1851 CE","Url":"","DateText":""}],"DateNote":"1851 publication year inside Parerga and Paralipomena; source order is followed within the same publication year.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:1"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:3"},{"Label":"Modern Country","Key":"Country:POL:1"}],"OriginalTitle":"Zur Physiognomik","Language":"German","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:philosophy-of-mind"},{"Label":"Secondary Discipline","Key":"Discipline:philosophy-of-science"}],"Tradition":"German post-Kantian philosophy, pessimism, aesthetics, and ethics","FullText":{"Title":"Full Text","Copy":"Full text from Wikisource: On Physiognomy .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Schopenhauer treats outward appearance as a problematic sign of character and inner life."],"Classification":{"AlternateTitles":"Physiognomy","KeyConcepts":"physiognomy; character; expression; body; mind; observation","Methodology":"Post-Kantian transcendental analysis, metaphysical system-building, aphoristic essay, historical criticism, comparative religion, and psychological observation.","Structure":"Published book, prize essay, edition-level work, posthumous manuscript work, translation/adaptation, or self-contained Parerga and Paralipomena essay accepted under the Max Published policy."},"Arguments":["Connects representation, will, causality, suffering, art, compassion, character, knowledge, and cultural criticism to Schopenhauer\u0027s wider philosophical system."],"Influence":{"InfluencedBy":"Immanuel Kant, Plato, the Upanishads, Buddhism, Goethe, Spinoza, and early modern metaphysics.","InfluenceOn":""},"Significance":["Accepted as part of the user-approved Arthur Schopenhauer Max Published corpus.","Used in metaphysics, aesthetics, music theory, ethics, pessimism, philosophy of mind, comparative philosophy, and critiques of modern optimism."],"EvidenceNote":["Accepted under the user-selected Max Published policy as a self-contained essay from Parerga and Paralipomena."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eWikisource\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eOn Physiognomy\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eSectionText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://en.wikisource.org/wiki/On_Physiognomy\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Schopenhauer treats outward appearance as a problematic sign of character and inner life."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Physiognomy"},{"Label":"Key Concepts","Value":"physiognomy; character; expression; body; mind; observation"},{"Label":"Methodology","Value":"Post-Kantian transcendental analysis, metaphysical system-building, aphoristic essay, historical criticism, comparative religion, and psychological observation."},{"Label":"Structure","Value":"Published book, prize essay, edition-level work, posthumous manuscript work, translation/adaptation, or self-contained Parerga and Paralipomena essay accepted under the Max Published policy."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Connects representation, will, causality, suffering, art, compassion, character, knowledge, and cultural criticism to Schopenhauer\u0027s wider philosophical system."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Immanuel Kant, Plato, the Upanishads, Buddhism, Goethe, Spinoza, and early modern metaphysics."},{"Label":"Influence On","Value":"Nietzsche, Wagner, Freud, Thomas Mann, Wittgenstein, Mainlander, modern pessimism, aesthetics, psychology, and comparative philosophy."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as part of the user-approved Arthur Schopenhauer Max Published corpus.","Used in metaphysics, aesthetics, music theory, ethics, pessimism, philosophy of mind, comparative philosophy, and critiques of modern optimism."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted under the user-selected Max Published policy as a self-contained essay from Parerga and Paralipomena."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://en.wikisource.org/wiki/On_Physiognomy\"\u003eWikisource: On Physiognomy\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cp\u003eThat the outer man is a picture of the inner, and the face an expression\nand revelation of the whole character, is a presumption likely enough in\nitself, and therefore a safe one to go by; evidenced as it is by the\nfact that people are always anxious to see anyone who has made himself\nfamous by good or evil, or as the author of some extraordinary work; or\nif they cannot get a sight of him, to hear at any rate from others what\nhe looks like. So people go to places where they may expect to see the\nperson who interests them; the press, especially in England, endeavors\nto give a minute and striking description of his appearance; painters\nand engravers lose no time in putting him visibly before us; and finally\nphotography, on that very account of such high value, affords the most\ncomplete satisfaction of our curiosity. It is also a fact that in\nprivate life everyone criticises the physiognomy of those he comes\nacross, first of all secretly trying to discern their intellectual and\nmoral character from their features. This would be a useless proceeding\nif, as some foolish people fancy, the exterior of a man is a matter of\nno account; if, as they think, the soul is one thing and the body\nanother, and the body related to the soul merely as the coat to the man\nhimself.\n\u003c/p\u003e\u003cp\u003eOn the contrary, every human face is a hieroglyphic, and a hieroglyphic,\ntoo, which admits of being deciphered, the alphabet of which we carry\nabout with us already perfected. As a matter of fact, the face of a man\ngives us a fuller and more interesting information than his tongue; for\nhis face is the compendium of all he will ever say, as it is the one\nrecord of all his thoughts and endeavors. And, moreover, the tongue\ntells the thought of one man only, whereas the face expresses a thought\nof nature itself: so that everyone is worth attentive observation, even\nthough everyone may not be worth talking to. And if every individual is\nworth observation as a single thought of nature, how much more so is\nbeauty, since it is a higher and more general conception of nature, is,\nin fact, her thought of a species. This is why beauty is so captivating:\nit is a fundamental thought of nature: whereas the individual is only a\nby-thought, a corollary.\n\u003c/p\u003e\u003cp\u003eIn private, people always proceed upon the principle that a man is what\nhe looks; and the principle is a right one, only the difficulty lies in\nits application. For though the art of applying the principle is partly\ninnate and may be partly gained by experience, no one is a master of it,\nand even the most experienced is not infallible. But for all that,\nwhatever Figaro may say, it is not the face which deceives; it is we who\ndeceive ourselves in reading in it what is not there.\n\u003c/p\u003e\u003cp\u003eThe deciphering of a face is certainly a great and difficult art, and\nthe principles of it can never be learnt in the abstract. The first\ncondition of success is to maintain a purely objective point of view,\nwhich is no easy matter. For, as soon as the faintest trace of anything\nsubjective is present, whether dislike or favor, or fear or hope, or\neven the thought of the impression we ourselves are making upon the\nobject of our attention the characters we are trying to decipher become\nconfused and corrupt. The sound of a language is really appreciated only\nby one who does not understand it, and that because, in thinking of the\nsignification of a word, we pay no regard to the sign itself. So, in the\nsame way, a physiognomy is correctly gauged only by one to whom it is\nstill strange, who has not grown accustomed to the face by constantly\nmeeting and conversing with the man himself. It is, therefore, strictly\nspeaking, only the first sight of a man which affords that purely\nobjective view which is necessary for deciphering his features. An odor\naffects us only when we first come in contact with it, and the first\nglass of wine is the one which gives us its true taste: in the same way,\nit is only at the first encounter that a face makes its full impression\nupon us. Consequently the first impression should be carefully attended\nto and noted, even written down if the subject of it is of personal\nimportance, provided, of course, that one can trust one\u0027s own sense of\nphysiognomy. Subsequent acquaintance and intercourse will obliterate the\nimpression, but time will one day prove whether it is true.\n\u003c/p\u003e\u003cp\u003eLet us, however, not conceal from ourselves the fact that this first\nimpression is for the most part extremely unedifying. How poor most\nfaces are! With the exception of those that are beautiful, good-natured,\nor intellectual, that is to say, the very few and far between, I believe\na person of any fine feeling scarcely ever sees a new face without a\nsensation akin to a shock, for the reason that it presents a new and\nsurprising combination of unedifying elements. To tell the truth, it is,\nas a rule, a sorry sight. There are some people whose faces bear the\nstamp of such artless vulgarity and baseness of character, such an\nanimal limitation of intelligence, that one wonders how they can appear\nin public with such a countenance, instead of wearing a mask. There are\nfaces, indeed, the very sight of which produces a feeling of pollution.\nOne cannot, therefore, take it amiss of people, whose privileged\nposition admits of it, if they manage to live in retirement and\ncompletely free from the painful sensation of \"seeing new faces.\" The\nmetaphysical explanation of this circumstance rests upon the\nconsideration that the individuality of a man is precisely that by the\nvery existence of which he should be reclaimed and corrected. If, on the\nother hand, a psychological explanation is satisfactory, let any one ask\nhimself what kind of physiognomy he may expect in those who have all\ntheir life long, except on the rarest occasions, harbored nothing but\npetty, base and miserable thoughts, and vulgar, selfish, envious, wicked\nand malicious desires. Every one of these thoughts and desires has set\nits mark upon the face during the time it lasted, and by constant\nrepetition, all these marks have in course of time become furrows and\nblotches, so to speak. Consequently, most people\u0027s appearance is such as\nto produce a shock at first sight; and it is only gradually that one\ngets accustomed to it, that is to say, becomes so deadened to the\nimpression that it has no more effect on one.\n\u003c/p\u003e\u003cp\u003eAnd that the prevailing facial expression is the result of a long\nprocess of innumerable, fleeting and characteristic contractions of the\nfeatures is just the reason why intellectual countenances are of gradual\nformation. It is, indeed, only in old age that intellectual men attain\ntheir sublime expression, whilst portraits of them in their youth show\nonly the first traces of it. But on the other hand, what I have just\nsaid about the shock which the first sight of a face generally produces,\nis in keeping with the remark that it is only at that first sight that\nit makes its true and full impression. For to get a purely objective and\nuncorrupted impression of it, we must stand in no kind of relation to\nthe person; if possible, we must not yet have spoken with him. For every\nconversation places us to some extent upon a friendly footing,\nestablishes a certain _rapport_, a mutual subjective relation, which is\nat once unfavorable to an objective point of view. And as everyone\u0027s\nendeavor is to win esteem or friendship for himself, the man who is\nunder observation will at once employ all those arts of dissimulation in\nwhich he is already versed, and corrupt us with his airs, hypocrisies\nand flatteries; so that what the first look clearly showed will soon be\nseen by us no more.\n\u003c/p\u003e\u003cp\u003eThis fact is at the bottom of the saying that \"most people gain by\nfurther acquaintance\"; it ought, however, to run, \"delude us by it.\" It\nis only when, later on, the bad qualities manifest themselves, that our\nfirst judgment as a rule receives its justification and makes good its\nscornful verdict. It may be that \"a further acquaintance\" is an\nunfriendly one, and if that is so, we do not find in this case either\nthat people gain by it. Another reason why people apparently gain on a\nnearer acquaintance is that the man whose first aspect warns us from\nhim, as soon as we converse with him, no longer shows his own being and\ncharacter, but also his education; that is, not only what he really is\nby nature, but also what he has appropriated to himself out of the\ncommon wealth of mankind. Three-fourths of what he says belongs not to\nhim, but to the sources from which he obtained it; so that we are often\nsurprised to hear a minotaur speak so humanly. If we make a still closer\nacquaintance, the animal nature, of which his face gave promise, will\nmanifest itself \"in all its splendor.\" If one is gifted with an acute\nsense for physiognomy, one should take special note of those verdicts\nwhich preceded a closer acquaintance and were therefore genuine. For the\nface of a man is the exact impression of what he is; and if he deceives\nus, that is our fault, not his. What a man says, on the other hand, is\nwhat he thinks, more often what he has learned, or it may be even, what\nhe pretends to think. And besides this, when we talk to him, or even\nhear him talking to others, we pay no attention to his physiognomy\nproper. It is the underlying substance, the fundamental _datum_, and we\ndisregard it; what interests us is its pathognomy, its play of feature\nduring conversation. This, however, is so arranged as to turn the good\nside upwards.\n\u003c/p\u003e\u003cp\u003eWhen Socrates said to a young man who was introduced to him to have his\ncapabilities tested, \"Talk in order that I may see you,\" if indeed by\n\"seeing\" he did not simply mean \"hearing,\" he was right, so far as it is\nonly in conversation that the features and especially the eyes become\nanimated, and the intellectual resources and capacities set their mark\nupon the countenance. This puts us in a position to form a provisional\nnotion of the degree and capacity of intelligence; which was in that\ncase Socrates\u0027 aim. But in this connection it is to be observed,\nfirstly, that the rule does not apply to moral qualities, which lie\ndeeper, and in the second place, that what from an objective point of\nview we gain by the clearer development of the countenance in\nconversation, we lose from a subjective standpoint on account of the\npersonal relation into which the speaker at once enters in regard to us,\nand which produces a slight fascination, so that, as explained above, we\nare not left impartial observers. Consequently from the last point of\nview we might say with greater accuracy, \"Do not speak in order that I\nmay see you.\"\n\u003c/p\u003e\u003cp\u003eFor to get a pure and fundamental conception of a man\u0027s physiognomy, we\nmust observe him when he is alone and left to himself. Society of any\nkind and conversation throw a reflection upon him which is not his own,\ngenerally to his advantage; as he is thereby placed in a state of action\nand reaction which sets him off. But alone and left to himself, plunged\nin the depths of his own thoughts and sensations, he is wholly himself,\nand a penetrating eye for physiognomy can at one glance take a general\nview of his entire character. For his face, looked at by and in itself,\nexpresses the keynote of all his thoughts and endeavors, the _arret\nirrevocable_, the irrevocable decree of his destiny, the consciousness\nof which only comes to him when he is alone.\n\u003c/p\u003e\u003cp\u003eThe study of physiognomy is one of the chief means of a knowledge of\nmankind, because the cast of a man\u0027s face is the only sphere in which\nhis arts of dissimulation are of no avail, since these arts extended\nonly to that play of feature which is akin to mimicry. And that is why I\nrecommend such a study to be undertaken when the subject of it is alone\nand given up to his own thoughts, and before he is spoken to: and this\npartly for the reason that it is only in such a condition that\ninspection of the physiognomy pure and simple is possible, because\nconversation at once lets in a pathognomical element, in which a man can\napply the arts of dissimulation which he has learned: partly again\nbecause personal contact, even of the very slightest kind, gives a\ncertain bias and so corrupts the judgment of the observer.\n\u003c/p\u003e\u003cp\u003eAnd in regard to the study of physiognomy in general, it is further to\nbe observed that intellectual capacity is much easier of discernment\nthan moral character. The former naturally takes a much more outward\ndirection, and expresses itself not only in the face and the play of\nfeature, but also in the gait, down even to the very slightest movement.\nOne could perhaps discriminate from behind between a blockhead, a fool\nand a man of genius. The blockhead would be discerned by the torpidity\nand sluggishness of all his movements: folly sets its mark upon every\ngesture, and so does intellect and a studious nature. Hence that remark\nof La Bruyere that there is nothing so slight, so simple or\nimperceptible but that our way of doing it enters in and betrays us: a\nfool neither comes nor goes, nor sits down, nor gets up, nor holds his\ntongue, nor moves about in the same way as an intelligent man. (And this\nis, be it observed by way of parenthesis, the explanation of that sure\nand certain instinct which, according to Helvetius, ordinary folk\npossess of discerning people of genius, and of getting out of their\nway.)\n\u003c/p\u003e\u003cp\u003eThe chief reason for this is that, the larger and more developed the\nbrain, and the thinner, in relation to it, the spine and nerves, the\ngreater is the intellect; and not the intellect alone, but at the same\ntime the mobility and pliancy of all the limbs; because the brain\ncontrols them more immediately and resolutely; so that everything hangs\nmore upon a single thread, every movement of which gives a precise\nexpression to its purpose.\n\u003c/p\u003e\u003cp\u003eThis is analogous to, nay, is immediately connected with the fact that\nthe higher an animal stands in the scale of development, the easier it\nbecomes to kill it by wounding a single spot. Take, for example,\nbatrachia: they are slow, cumbrous and sluggish in their movements; they\nare unintelligent, and, at the same time, extremely tenacious of life;\nthe reason of which is that, with a very small brain, their spine and\nnerves are very thick. Now gait and movement of the arms are mainly\nfunctions of the brain; our limbs receive their motion and every little\nmodification of it from the brain through the medium of the spine.\n\u003c/p\u003e\u003cp\u003eThis is why conscious movements fatigue us: the sensation of fatigue,\nlike that of pain, has its seat in the brain, not, as people commonly\nsuppose, in the limbs themselves; hence motion induces sleep.\n\u003c/p\u003e\u003cp\u003eOn the other hand those motions which are not excited by the brain, that\nis, the unconscious movements of organic life, of the heart, of the\nlungs, etc., go on in their course without producing fatigue. And as\nthought, equally with motion, is a function of the brain, the character\nof the brain\u0027s activity is expressed equally in both, according to the\nconstitution of the individual; stupid people move like lay-figures,\nwhile every joint of an intelligent man is eloquent.\n\u003c/p\u003e\u003cp\u003eBut gesture and movement are not nearly so good an index of intellectual\nqualities as the face, the shape and size of the brain, the contraction\nand movement of the features, and above all the eye,–from the small,\ndull, dead-looking eye of a pig up through all gradations to the\nirradiating, flashing eyes of a genius.\n\u003c/p\u003e\u003cp\u003eThe look of good sense and prudence, even of the best kind, differs from\nthat of genius, in that the former bears the stamp of subjection to the\nwill, while the latter is free from it.\n\u003c/p\u003e\u003cp\u003eAnd therefore one can well believe the anecdote told by Squarzafichi in\nhis life of Petrarch, and taken from Joseph Brivius, a contemporary of\nthe poet, how once at the court of the Visconti, when Petrarch and other\nnoblemen and gentlemen were present, Galeazzo Visconti told his son, who\nwas then a mere boy (he was afterwards first Duke of Milan), to pick out\nthe wisest of the company; how the boy looked at them all for a little,\nand then took Petrarch by the hand and led him up to his father, to the\ngreat admiration of all present. For so clearly does nature set the mark\nof her dignity on the privileged among mankind that even a child can\ndiscern it.\n\u003c/p\u003e\u003cp\u003eTherefore, I should advise my sagacious countrymen, if ever again they\nwish to trumpet about for thirty years a very commonplace person as a\ngreat genius, not to choose for the purpose such a beerhouse-keeper\nphysiognomy as was possessed by that philosopher, upon whose face nature\nhad written, in her clearest characters, the familiar inscription,\n\"commonplace person.\"\n\u003c/p\u003e\u003cp\u003eBut what applies to intellectual capacity will not apply to moral\nqualities, to character. It is more difficult to discern its\nphysiognomy, because, being of a metaphysical nature, it lies\nincomparably deeper.\n\u003c/p\u003e\u003cp\u003eIt is true that moral character is also connected with the constitution,\nwith the organism, but not so immediately or in such direct connection\nwith definite parts of its system as is intellectual capacity.\n\u003c/p\u003e\u003cp\u003eHence while everyone makes a show of his intelligence and endeavors to\nexhibit it at every opportunity, as something with which he is in\ngeneral quite contented, few expose their moral qualities freely, and\nmost people intentionally cover them up; and long practice makes the\nconcealment perfect. In the meantime, as I explained above, wicked\nthoughts and worthless efforts gradually set their mask upon the face,\nespecially the eyes. So that, judging by physiognomy, it is easy to\nwarrant that a given man will never produce an immortal work; but not\nthat he will never commit a great crime.\n\u003c/p\u003e\n \n \n\u003cp\u003eThis work was published before January 1, 1931, and is in the \u003cb\u003e\u003ca href=\"https://en.wikipedia.org/wiki/Public_domain\" title=\"w:Public domain\"\u003epublic domain\u003c/a\u003e\u003c/b\u003e worldwide because the author died at least 100 years ago.\n\u003c/p\u003e\n\n\u003cp\u003e\u003cspan\u003e\u003c/span\u003e\n\u003c/p\u003e\n \u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003cth scope=\"row\"\u003eTranslation:\u003c/th\u003e\u003ctd\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431456\" /\u003e \n\u003cp\u003eThis work is in the \u003cb\u003e\u003ca href=\"https://en.wikipedia.org/wiki/public_domain\" title=\"w:public domain\"\u003epublic domain\u003c/a\u003e\u003c/b\u003e in the \u003cb\u003eUnited States\u003c/b\u003e because it was published before January 1, 1931.\n\u003c/p\u003e\n\u003chr /\u003e\n\u003cp\u003eThe longest-living author of this work died in 1928, so this work is in the \u003cb\u003epublic domain\u003c/b\u003e in countries and areas where the copyright term is the author\u0027s \u003cb\u003elife plus 97 years or less\u003c/b\u003e. This work may be in the \u003cb\u003epublic domain\u003c/b\u003e in countries and areas with longer native copyright terms that apply the \u003cb\u003e\u003ca href=\"https://en.wikipedia.org/wiki/Rule_of_the_shorter_term\" title=\"w:Rule of the shorter term\"\u003erule of the shorter term\u003c/a\u003e\u003c/b\u003e to \u003ci\u003eforeign works\u003c/i\u003e.\n\u003c/p\u003e\n\n\u003cp\u003e\u003cspan\u003e\u003cspan typeof=\"mw:File\"\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n \u003c/td\u003e\u003c/tr\u003e\u003c/tbody\u003e\u003c/table\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}