THE TIETON ANDESITE LAVA FLOWS – OF GREAT LENGTH, BUT WHERE DID THEY COME FROM?

2016 ◽  
Author(s):  
Daryl L. Gusey ◽  
◽  
Paul E. Hammond ◽  
John P. Lasher
2007 ◽  
Vol 68 (1) ◽  
pp. 96-110 ◽  
Author(s):  
Brent D. Turrin ◽  
L.J. Patrick Muffler ◽  
Michael A. Clynne ◽  
Duane E. Champion

Abstract40Ar/39Ar ages on the Hat Creek Basalt (HCB) and stratigraphically related lava flows show that latest Pleistocene tholeiitic basalt with very low K2O can be dated reliably. The HCB underlies ∼ 15 ka glacial gravel and overlies four andesite and basaltic andesite lava flows that yield 40Ar/39Ar ages of 38±7 ka (Cinder Butte; 1.65% K2O), 46±7 ka (Sugarloaf Peak; 1.85% K2O), 67±4 ka (Little Potato Butte; 1.42% K2O) and 77±11 ka (Potato Butte; 1.62% K2O). Given these firm age brackets, we then dated the HCB directly. One sample (0.19% K2O) clearly failed the criteria for plateau-age interpretation, but the inverse isochron age of 26"6 ka is seductively appealing. A second sample (0.17% K2O) yielded concordant plateau, integrated (total fusion), and inverse isochron ages of 26±18, 30±20 and 24±6 ka, all within the time bracket determined by stratigraphic relations; the inverse isochron age of 24"6 ka is preferred. As with all isotopically determined ages, confidence in the results is significantly enhanced when additional constraints imposed by other isotopic ages within a stratigraphic context are taken into account.


2014 ◽  
Vol 2014 (1) ◽  
pp. 285-300
Author(s):  
Rudi Visker

The present article plays off two conceptions of the public sphere against one another. The first one sees in it a sign of what is already present in the private sphere, whereas the second regards it as a symbol that has to inscribe its own symbolic force into the private realm. That this is by no means a mere academic question becomes obvious by way of several examples analyzed at great length: the institution of mourning and the discussion about the presence of religious symbols in the public sphere. An argument for considering the Muslim veil as a protection against the divine is put forward in an attempt to clarify the presuppositions of our current predisposal against it. Ultimately, pluralism should perhaps not just be taken to refer only to the presence of others outside of us who we are able to numerically count, but might be the more difficult plight of having to cope with an otherness within each of us. Should the latter be the case, then we are in need of a public sphere where we can leave behind and thus honor what is not only differentiating us from others but also from ourselves.


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