scholarly journals The Process of Creation Discovered; or, the Self-evolution of the Earth and Universe by Natural Causes

Nature ◽  
1898 ◽  
Vol 58 (1488) ◽  
pp. 8-8
Keyword(s):  
The Self ◽  
The Earth

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

Pèlerinages barrésiens

2013 ◽  
pp. 116-123
Author(s):  
Claire Bompaire-Evesque
Keyword(s):  
Large Scale ◽  
The Self ◽  
Joan Of Arc ◽  
The Third ◽  
National Importance ◽  
The Earth ◽  
Third Stage ◽  
The Dead

This article is a inquiry about how Barrès (1862-1923) handles the religious rite of pilgrimage. Barrès stages in his writings three successive forms of pilgrimage, revealing what is sacred to him at different times. The pilgrimage to a museum or to the birthplace of an artist is typical for the egotism and the humanism of the young Barrès, expressed in the Cult of the Self (1888-1891). After his conversion to nationalism, Barrès tries to unite the sons of France and to instill in them a solemn reverence for “the earth and the dead” ; for that purpose he encourages in French Amities (1903) pilgrimages to historical places of national importance (battlefields; birthplace of Joan of Arc), building what Nora later called the Realms of Memory. The third stage of Barrès’ intellectual evolution is exemplified by The Sacred Hill (1913). In this book the writer celebrates the places where “the Spirit blows”, and proves open to a large scale of spiritual forces, reaching back to paganism and forward to integrative syncretism, which aims at unifying “the entire realm of the sacred”.

scholarly journals Self-Organization of Water Molecules Over 11-Year Solar Cycle

2021 ◽  
Author(s):  
Igor Shevchenko
Keyword(s):  
Solar Activity ◽  
Water Clusters ◽  
The Self ◽  
Self Organization ◽  
Water Molecules ◽  
Annual Variations ◽  
The Earth ◽  
Rate Of Hydrolysis ◽  
Rotation Of The Earth ◽  
Northern And Southern Hemispheres

Abstract The variations of solar activity and distribution of solar energy due to the rotation of the Earth around its axis and around the Sun exert a strong influence on the self-organization of water molecules. As a result, the rate of hydrolytic processes with the participation of water clusters displays diurnal, very large annual variations, and is also modulated by the 11-year cycles of solar activity. It also depends on the geographic latitude and can be different at the same time in the Northern and Southern Hemispheres. This phenomenon is well accounted for by the influence of muons on the self-organization of water molecules. Muons are constantly generated in the upper atmosphere by the solar wind. They reach the surface of the Earth and can penetrate to some depth underground. Buildings also absorb muons. For this reason, the rate of hydrolysis outside and inside buildings, as well as underground, can differ significantly from each other.

How Did It All Begin?: The Self-Assembly of Organic Molecules and the Origin of Cellular Life

2002 ◽  
Vol 11 ◽  
pp. 179-194
Author(s):  
David W. Deamer
Keyword(s):  
Origin Of Life ◽  
20Th Century ◽  
Self Assembly ◽  
Organic Molecules ◽  
Western Culture ◽  
The Self ◽  
Late 20Th Century ◽  
Cellular Life ◽  
The Earth ◽  
The Origin Of Life

Movies are the myths of late-20th century western culture. Because of the power of films likeETto capture our imagination, we are more likely than past generations to accept the possibility that life exists elsewhere in our galaxy. Such a myth can be used to sketch the main themes of this chapter, which concern the origin of life on the Earth.

Some Historical and Philosophical Perspectives on Science, Evolution and Religion

1984 ◽  
Vol 1 ◽  
pp. 27-49
Author(s):  
Lyle D. Campbell
Keyword(s):  
Cosmological Model ◽  
Natural Law ◽  
David Hume ◽  
The Self ◽  
Christian Faith ◽  
Western Thought ◽  
Age Of Reason ◽  
Organic Evolution ◽  
The Earth ◽  
Biblical Literalism

In Christian faith, the Bible stands equally true with nature as coexpressions of God's self-revelation. Literalism means the acceptance of that record as true, whether of rocks, fossils, or scriptures. “Biblical literalism” as used by many fundamental sects additionally requires very restricted interpretations formulated more for countering natural and theological “heresies” than for conformity with the Bible. Yet Genesis, in Hebrew, uses phenomenological language and idiom to describe the Creator and creation, leaving great latitude on the questions of how and when. Prominent among “conflicts” which have influenced Judeo-Western thought are: Babylonian and Alexandrian conquests, Greek logic and paganism, Islamic scholarship, the Renaissance and Reformation, and the Age of Reason, including the atheistic materialism of David Hume. James Hutton, Hume's protege, developed the idea of sufficiency of natural causes in the absence of a creator. Lyell and Darwin then extended this substantive uniformitarianism to inorganic and organic evolution. Both Creationism and Darwinism are predicated on a dualistic cosmological model of an instant, miraculous creation versus a self-existent, evolving, Time-Energy-Matter universe. Darwinism draws from the earth evidence for change over eons of time, and assumes self-existence and chance causation. Creationism insists on an earth created young with the appearance or illusion of age, denying time and therefore chance. As debate rages, neither side seems willing to reexamine the Bible, which plainly teaches that God's purposes are normally worked out through natural law which has no existence apart from His sustaining will. The material Universe is, according to the Bible, the self-expression of a God who cannot lie.

Comparison of magnetic disturbances recorded by the self-registering magnetometers at the Royal Observatory, Greenwich, with magnetic disturbances deduced from the corresponding terrestrial galvanic currents recorded by the self-registering galvanometers of the Royal Observatory

1868 ◽  
Vol 16 ◽  
pp. 249-251
Keyword(s):  
The Self ◽  
Plane Mirror ◽  
Clock Time ◽  
Water Pipes ◽  
Charles V ◽  
Railway Company ◽  
The Earth ◽  
Royal Observatory ◽  
History Of ◽  
Magnetic Disturbances

The author, after adverting to the origin of this branch of science, as commencing (with himself) in communications with Messrs. Edwin and Latimer Clark, but more particularly with Mr. Charles V. Walker, and alluding to the important labours of Mr. W. H. Barlow, Mr. Walker, and Dr. Lamont, proceeds to give the official history of the establishment of the wires and other apparatus necessary for its prosecution at the Royal Observatory. In 1860 and 1861, the author submitted to the Board of Visitors of the Royal Observatory proposals for extending wires from the Royal Observatory in two directions nearly at right angles,—on the second occasion, specifying Croydon and Dartford as terminal points. The Board in 1861 recommended this to the Admiralty, who immediately gave their sanction. The author then applied to the Directors of the South- Eastern Railway for permission to place his wires on their poles, which was granted, at a merely nominal rent. All the wires and labour in mounting them were provided by the Railway Company at cost price, and the insulators were furnished by Messrs. Silver without profit. The wires communicate with the earth at both ends of each by solder-attachment to water-pipes. The author then describes the apparatus made by Mr. Simms for the record of the currents. For each wire the current acts on a galvanometer whose needle-carrier also supports a small plane mirror; and, by proper adjustment of cylindrical lenses, neat spots of light are formed upon a rotating ebonite cylinder, covered with photographic paper and made to revolve (by clockwork) in twenty-four hours. With angular motion of the galvanometer, the spot of light moves. The zero of measure is obtained by interrupting the wire-circuit. The zero of time is obtained by interrupting the light and observing the corresponding clock-time. Other adjustments have received great attention.

Traducing the Soul: Donne's Second Anniversarie

PMLA ◽  
2006 ◽  
Vol 121 (5) ◽  
pp. 1493-1508 ◽  
Author(s):  
Ramie Targoff
Keyword(s):  
Early Modern ◽  
Early Modern Literature ◽  
The Self ◽  
Modern Literature ◽  
Marked Contrast ◽  
The Earth ◽  
The World ◽  
The Relationship

Readers have long acknowledged John Donne's lament for the decay of the world in the two Anniversarie poems commemorating Elizabeth Drury. What has not been acknowledged is the extent to which the second of these poems stages the reluctance of the soul to depart from the carcass of the earth so vividly depicted in the first. In The Second Anniversarie, Donne does something unprecedented in early modern literature: he gives voice to a soul that cannot bear to leave its earthly body behind. This essay argues that Donne represents a mutual longing between soul and body that stands in marked contrast to conventional Protestant depictions of the relationship between the two parts of the self. His explanation for such mutual longing, I contend, derives from his belief in the corporeal origins of the soul. (RT)

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