scholarly journals XV. A Reply to Mr. Tytler's “Historical Remarks on the Death of Richard the Second:” by Thomas Amyot, Esq. F.R.S., Treasurer, in a Letter addressed to Henry Ellis, Esq. F.R.S., Secretary

Archaeologia ◽  
1831 ◽  
Vol 23 ◽  
pp. 277-298
Author(s):  
Thomas Amyot

In an Enquiry which I addressed to you some years ago, concerning the death of Richard the Second, I took occasion to advert to the rumours prevalent after the date usually assigned to that event, relative to his supposed escape into Scotland, and his death and burial at Stirling. The story on which these rumours were founded, and to which no credit had been given by any English historian of established reputation, has lately been revived, and its truth defended with much plausibility and ingenuity, by Mr. Fraser Tytler, in an elaborate Dissertation subjoined to the third volume of his valuable History of Scotland. The name and authority of the writer would be sufficient to excite attention to his statements, even if they had not already attracted the notice of two of the most distinguished of his countrymen, though with different results as to the impression produced on them. Sir Walter Scott, on the one hand, has fully avowed his belief in the relation, while on the other, Sir James Mackintosh has, with equal decision, expressed his dissent from it. Had it fallen within the plan of the latter eminent person to state the reasons for his adherence to the common narrative more in detail, and with reference to the authorities on which they were grounded, any further attempt on my part to investigate the subject would have been superfluous. But, as the case now stands, I may be permitted to offer a more circumstantial reply to Mr. Tytler's arguments, bearing in mind the courtesy he has uniformly shown in his references to my former observations.

2014 ◽  
Vol 107 (3) ◽  
pp. 363-398
Author(s):  
James Carleton Paget

Albert Schweitzer's engagement with Judaism, and with the Jewish community more generally, has never been the subject of substantive discussion. On the one hand this is not surprising—Schweitzer wrote little about Judaism or the Jews during his long life, or at least very little that was devoted principally to those subjects. On the other hand, the lack of a study might be thought odd—Schweitzer's work as a New Testament scholar in particular is taken up to a significant degree with presenting a picture of Jesus, of the earliest Christian communities, and of Paul, and his scholarship emphasizes the need to see these topics against the background of a specific set of Jewish assumptions. It is also noteworthy because Schweitzer married a baptized Jew, whose father's academic career had been disadvantaged because he was a Jew. Moreover, Schweitzer lived at a catastrophic time in the history of the Jews, a time that directly affected his wife's family and others known to him. The extent to which this personal contact with Jews and with Judaism influenced Schweitzer either in his writings on Judaism or in his life will in part be the subject of this article.


1832 ◽  
Vol 122 ◽  
pp. 539-574 ◽  

I have for some time entertained an opinion, in common with some others who have turned their attention tot he subject, that a good series of observations with a Water-Barometer, accurately constructed, might throw some light upon several important points of physical science: amongst others, upon the tides of the atmosphere; the horary oscillations of the counterpoising column; the ascending and descending rate of its greater oscillations; and the tension of vapour at different atmospheric temperatures. I have sought in vain in various scientific works, and in the Transactions of Philosophical Societies, for the record of any such observations, or for a description of an instrument calculated to afford the required information with anything approaching to precision. In the first volume of the History of the French Academy of Sciences, a cursory reference is made, in the following words, to some experiments of M. Mariotte upon the subject, of which no particulars appear to have been preserved. “Le même M. Mariotte fit aussi à l’observatoire des experiences sur le baromètre ordinaire à mercure comparé au baromètre à eau. Dans l’un le mercure s’eléva à 28 polices, et dans Fautre l’eau fut a 31 pieds Cequi donne le rapport du mercure à l’eau de 13½ à 1.” Histoire de I'Acadérmie, tom. i. p. 234. It also appears that Otto Guricke constructed a philosophical toy for the amusement of himself and friends, upon the principle of the water-barometer; but the column of water probably in this, as in all the other instances which I have met with, was raised by the imperfect rarefaction of the air in the tube above it, or by filling with water a metallic tube, of sufficient length, cemented to a glass one at its upper extremity, and fitted with a stop-cock at each end; so that when full the upper one might be closed and the lower opened, when the water would fall till it afforded an equipoise to the pressure of the atmo­sphere. The imperfections of such an instrument, it is quite clear, would render it totally unfit for the delicate investigations required in the present state of science; as, to render the observations of any value, it is absolutely necessary that the water should be thoroughly purged of air, by boiling, and its insinuation or reabsorption effectually guarded against. I was convinced that the only chance of securing these two necessary ends, was to form the whole length of tube of one piece of glass, and to boil the water in it, as is done with mercury in the common barometer. The practical difficulties which opposed themselves to such a construction long appeared to me insurmount­able; but I at length contrived a plan for the purpose, which, having been honoured with the approval of the late Meteorological Committee of this Society, was ordered to be carried into execution by the President and Council.


2020 ◽  
Vol 10 (1) ◽  
pp. 155-178
Author(s):  
Leila Chamankhah

Muḥy al-Dīn Ibn ‘Arabī’s theoretical mysticism has been the subject of lively discussion among Iranian Sufis since they first encountered it in the seventh century. ‘Abdul Razzāq Kāshānī was the pioneer and forerunner of the debate, followed by reading and interpreting al-Shaykh al-Akbar’s key texts, particularly Fuṣūṣ al-Ḥikam (Bezels of Wisdom) by future generations of Shī‘ī scholars. Along with commentaries and glosses on his works, every element of ibn ‘Arabī’s mysticism, from his theory of the oneness of existence (waḥdat al-wujūd) to his doctrines of nubuwwa, wilāya, and khatm al-wilāya, was accepted by his Shī‘ī peers, incorporated into their context and adjusted to Shī‘a doctrinal platform. This process of internalization and amalgamation was so complete that after seven centuries, it is difficult, if not impossible, to distinguish between Ibn ‘Arabī’s theory of waḥdat al-wujūd, or his doctrines of wilāya and khatm al-wilāya and those of his Shī‘ī readers. To have a clearer picture of the philosophical and mystical activities and interests of Shī‘ī scholars in Iran under Ilkhanids (1256-1353), I examined the intellectual and historical contexts of seventh century Iran. The findings of my research are indicative of the contribution of mystics such as ‘Abdul Razzāq Kāshānī to both the school of Ibn ‘Arabī in general and of Ṣadr al-Dīn al-Qūnawī in particular on the one hand, and to the correlation between Sufism and Shī‘īsm on the other. What I call the ‘Shī‘ītization of Akbarīan Mysticism’ started with Kāshānī and can be regarded as a new chapter in the history of Iranian Sufism.


Author(s):  
Laura Laiseca

The purpose of this article is to articulate Nietzsche's criticism of morality which is centered in his experience of the death of God and the end of the subject of Modernity. Nietzsche considers nihilism as a nihilism of morality, not of metaphysics: it is morality and its history that has given rise to nihilism in the Occident. That is why Nietzsche separates himself from metaphysics as well as from morality and science, which differs from Heidegger's reasons. According to Heidegger, Nietzsche places himself in a primal position in the history of metaphysics, by which he means the consummation (Vollendung) of metaphysics' nihilism, which Heidegger tries to transcend. On the one hand, Heidegger shows us how Nietzsche consummates the Platonic philosophy by inverting its principles. On the other, Nietzsche consummates the metaphysics of subjectivity. Consequently he conceives the thought of the will of power and of the eternal recurrence as the two last forms of the metaphysical categories of essence and existence respectively. On this ground it is possible to understand Nietzsche's and Heidegger's thought as the necessary first stage in the transition to Vattimo's postmodern philosophy and his notion of secularization.


In the year 1821, the author published in the Journal of the Royal Institution an account of a new pyrometer, and of some determinations of high temperatures, in connexion with the scale of the mercurial thermometer, obtained by its means. The use of the instrument then described was, however, limited; and the author was subsequently led to the invention of a pyrometer of a more universal application, both to scientific researches and to various purposes of art. Fie introduces the subject by an account of the late attempt of M. Guyton de Morveau, to employ the expansions of platina for the admeasurement of high temperatures, and for connecting the indications of Wedgwood’s pyrometer with the mercurial scale, and verifying its regularity. The experiments of that philosopher were by the contraction of porcelain, and by actual comparison with those of the platina pyrometer, at no higher temperature than the melting point of antimony; but they are sufficient to establish the existence of a great error in Wedgwood’s original estimation of his degrees up to that point. This he carries on by calculation, on the hypothesis of uniform progression of expansion, up to the melting point of iron; the construction of his instrument not admitting of its application to higher temperatures than a red heat, in which platina becomes soft and ductile. Mr. Daniell shows, by an examination of M. Guyton’s results, that he has failed in establishing the point he laboured to prove; namely, the regularity of the contraction of the clay pieces. The pyrometer of the author consists of two distinct parts; the one designated the register , the other the scale .


1871 ◽  
Vol 161 ◽  
pp. 477-510 ◽  

A few preliminary words may he necessary to prevent misunderstanding respecting the claims and objects of the following memoir. When I entered upon the investigation of which it records the results, I found, in the writings of various British and foreign authors, a copious Calamitean literature; hut the widest discrepancies prevailed amongst them both as to facts and to inductions. I therefore determined to pursue the study of this group of fossils as if de novo, to record the facts which I observed, and to draw from those facts alone such inferences as seemed legitimate, both facts and inferences being in a certain sense, and so far as was possible under the circumstances, new and original. But it necessarily follows that some of these facts and inferences are not absolutely new, though many of them, I think, will he found to he additions to our knowledge of the subject; whilst others, though not new, have presented themselves to me in a light different to that in which they have been regarded by my able predecessors in the study. Such being the object of the memoir, I have not deemed it desirable to include in it a record of all the observations made by preceding writers. As a rule I have only referred to them when the discussion of some moot point rendered such a reference necessary. The fundamental aim of the memoir is to demonstrate the unity of type existing amongst the British Calamites. Brongniart, Dawson, and other writers believe that there exist amongst these plants two types of structure, the one Cryptogamic and Equisetaceous, the other Exogenous and Gymnospermous; on the other hand, Schimper and Carruthers regard the whole as Equiseceous, affording an example of the diversity of opinion on fundamental points to which I have already referred. Of course, before arriving at their conclusions, Brongniart, and those who adopt his views, had fully apprehended the exogenous structure of the woody zone of the Calamite, which is further illustrated in this memoir. The separation of each internode into vertical radiating plates of vascular and cellular tissues, arranged alternately, was familiar to Brongniart, Unger, and other early observers. Cotta regarded the cellular tracts (my primary medullary rays) as medullary rays ; but this interpretation was rejected by Unger, and the same divergence of view on this point has recurred amongst subsequent writers. Unger also noticed what I have designated secondary medullary rays, but at a much more recent date Mr. Carruthers disputed their existence. In their 'Fossil Flora of Great Britain,' Lindley and Hutton gave very correct illustrations of the position of the roots of Calamites relatively to the stem ; and yet for years afterwards some of their figures reappeared in geological text-books in an inverted position, the roots doing duty as leaves ; so far was even this elementary point from being settled. The true nature of the common sandstone form of Calamites, viz. that they are inorganic casts of the interior of the woody cylinder from which the pith has been removed, has been alike recognized by Germar, Corda, and Dawes; but they referred the disappearance of the cellular tissues of the pith to inorganic decay which took place subsequently to the death of the plant. It appears to me that the condition in which we find these cellular tissues affords no countenance to this conclusion. They are as perfectly preserved, when present, as any of the other tissues of the plant. Their inner surface, nearest the fistular cavity, presents no appearance of death and decay, but of rupture and absorption, which I conclude has occurred during life,—a different hypothesis from that adopted by my predecessors, and for which my reasons will be assigned in the memoir. The labours of Mr. Binney are referred to in the text. He figured the longitudinal internodal canals, but was disposed to believe that they had merely formed passages for vessels. He gave, however, excellent figures of the woody wedges, the primary medullary rays, and the cellular medulla, with its nodal septa or diaphragms .


2016 ◽  
Vol 24 (47) ◽  
Author(s):  
Stiegler Bernard

Stiegler argued in Cinematic Time and the Question of Malaise (the third volume of Technics and Time) that we must refer to archi-cinema just as Derrida spoke of archi-writing. In this article he proposes that in principle the dream is the primordial form of this archi-cinema. The archi-cinema of consciousness, of which dreams would be the matrix as archi-cinema of the unconscious, is the projection resulting from the play between what Husserl called, on the one hand, primary and secondary retentions, and what Stiegler, on the other hand, calls tertiary retentions, which are the hypomnesic traces (that is, the mnemo-technical traces) of conscious and unconscious life. There is archi-cinema to the extent that for any noetic act – for example, in an act of perception – consciousness projects its object. This projection is a montage, of which tertiary (hypomnesic) retentions form the fabric, as well as constituting both the supports and the cutting room. This indicates that archi-cinema has a history, a history conditioned by the history of tertiary retentions. It also means that there is an organology of dreams.


2011 ◽  
Vol 13 (2) ◽  
pp. 182-197 ◽  
Author(s):  
Anna Gianfreda

Religious offences in Italy, as in many European countries, have a long and complex history that is intertwined with the events in the history of the relationship between church and state and the institutional and constitutional framework of a nation.This article is divided into three parts. The first part aims to offer some historical remarks concerning the rules on the contempt of religion and blasphemy in Italian criminal law from the end of the 19th century to the present day. The second part focuses on changes to the law on vilification introduced in 2006 and the third part deals with the recent developments in blasphemy law in the context of sport.The article shows that, on the one hand, reforms of the offences grouped under vilification of religion are anachronistic and do not stand up against the religious freedom of individuals, yet on the other, despite the traditional rules for the protection of religion being considered obsolete, they are applied in new areas of law, for example sport, and are used to curb bad manners and bad behaviour. The relationship between the new functions of these criminal rules and the traditional ones, however, remains uncertain and fluctuating, and reveals a moralistic approach to religious offences.


PEDIATRICS ◽  
1961 ◽  
Vol 28 (6) ◽  
pp. 1019-1019
Author(s):  
Carl C. Fischer

FROM TIME to time Presidents of the American Academy of Pediatrics have used this means of sharing with the fellowship, thoughts which seem to them to be of mutual interest. Last year, President George Wheatley had such a message in every issue, covering a wide variety of interesting and stimulating topics. I will not plan to necessarily continue this policy of having a message for each issue, but will do so whenever the subject matter seems to warrant one. At this, the beginning of a new year for the Academy, it seems appropriate to present to the membership at large a few of the thoughts which I presented in Chicago upon my inauguration as your President. It has recently been my pleasure to reread the two little volumes sent to all Academy Fellows a few years ago, the one containing the Presidential addresses of the first 20 presidents, and the other, Dr. Marshall Pease's stimulating "History of the Academy." I heartily recommend these to any of you who might be interested in the conception, delivery and growth and development of our organization. Of first importance at this time, it seems to me, is the review of the primary objectives of our Academy as originally drawn up by Dr. Grulee and his associates more than 30 years ago. These are: "The object of the Academy shall be to foster and stimulate interest in Pediatrics and correlate all aspects of the word for the welfare of children which properly come within the scope of pediatrics."


2021 ◽  
Vol 9 (2) ◽  
pp. 211-223 ◽  
Author(s):  
Alejandro Patat

In the last ten years, Noi credevamo (We Believed) (Martone 2010) has been the subject of a very careful criticism interested not only in its historical-ideological implications but also in its semiotic specificities. The purpose of this article is to summarize the cardinal points of these two positions and to add to them some critical observations that have not been noted so far. On the one hand, it is a matter of highlighting how, as a historical film, the work is connected with the history of emotions, a recent historiographical trend that aims to detect the narrative devices of ideological propaganda and the diffusion of feelings since the late eighteenth century. On the other hand, the article proposes a new interpretation of Mario Martone’s film, starting with the analysis of phenomena that are not only historical but also technical and structural.


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