Radiative interaction with arbitrary material bodies

Author(s):  
Yu-Lin Xu
Author(s):  
Michael H. Whitworth

This chapter examines Oliver Lodge’s popular science book Ether and Reality, which was published in 1925. In it, Oliver Lodge purported to give a non-technical account of the functions of the luminiferous ether. However, Lodge himself had a dilemma, as he wanted the ether to be different from material bodies but not wholly immaterial. Lodge thus needed to present both an account of the ether and an account of a scientific view that was sympathetic to its possible existence. This chapter examines Lodge’s expository strategies in his book. It considers Lodge’s creation of ethos, and the reader that his text implies, paying particular attention to his use of analogy, repetition, parallelism and allusion. It also identifies previously unremarked literary allusions and allusions to the Bible. Finally, as this chapter shows, much of Lodge’s work is done through suggestion and insinuation: Lodge requires the reader to complete his meaning for him.


Philosophy ◽  
1987 ◽  
Vol 62 (242) ◽  
pp. 509-515 ◽  
Author(s):  
A. David Kline ◽  
Carl A. Matheson

Absolutely no one still believes that every physical interactionconsists of material bodies bumping into each other. Those who have tried to work out a completely mechanistic physics have been unable to explain common phenomena like liquidity, gravitation and magnetism. In fact, there is great reason to doubt that such a physics could ever account for attractive forces in general.


2018 ◽  
Author(s):  
◽  
Carrie Winship

[ACCESS RESTRICTED TO THE UNIVERSITY OF MISSOURI AT AUTHOR'S REQUEST.] Do My Eyes Deceive Me?: Acts of Sight in Naomi Iizuka's Polaroid Stories, Concerning Strange Devices from the Distant West, War of the Worlds, and Good Kids explores the postdramatic and open aesthetic of contemporary playwright, Naomi Iizuka. Through critical and close reading, I identify and analyze Naomi Iizuka's repeated staging of "acts of sight" as a dramaturgical device in four of her plays and examine these stagings within the context of Iizuka's broader interest in writing plays that dismantle essentialist concepts of identity and authenticity. I define “acts of sight” as moments in Iizuka's narratives that call attention to the process of witness in her dramatic textsâ€"through the reference and use of visual media, direct discussion or theatricalization of sight as a physiological and cultural experience, or a number of discursive and linguistic strategies that focus on the editorializing nature of vision, observation, and sight. The plays explored in this study utilize “acts of sight” which explicitly and visually demonstrate a postmodern theoretical perspective that rejects concepts of being (where entities are defined by their static categorizations) and argue instead for concepts of becoming (where material bodies are in a constant state of flux and movement). Through the stagings of these “acts of sight,” Naomi Iizuka invites audiences to deconstruct commonly accepted concepts of identity, which are rooted in essentialist philosophies, as her formal techniques challenge assumptions of identity as a fixed, binary, or concrete element of one’s life. I argue that this particular dramaturgical device makes each of these plays worthy of consideration as embodied theoretical perspectives and texts that demonstrate Iizuka’s significance as an architect of anti-essentialist theory and artistry.


Author(s):  
Michael B. Wakoff

Etymologically, ‘theosophy’ means wisdom concerning God or divine things, from the Greek ‘theos’ (God) and ‘sophia’ (wisdom). Seventeenth-century philosophers and speculative mystics used ‘theosophy’ to refer to a knowledge of nature based on mystical, symbolical or intuitive knowledge of the divine nature and its manifestations. It referred also to an analogical knowledge of God’s nature obtained by deciphering correspondences between the macrocosm and God. In the late nineteenth century, ‘theosophy’ became associated with the doctrines of Helena Petrovna Blavatsky, the founder of the popular Theosophical Society. She drew on Buddhist and Hindu philosophy and fragments from the Western esoteric tradition, especially Neoplatonism. She espoused an absolutist metaphysics in which there is a single, ultimate, eternal principle which remains unchanged and undiminished, despite manifesting itself partially in the periodic emanation and reabsorption of universes. Her cosmology included a spiritual account of the evolution of material bodies, which serve as the necessary vehicles by which individuals gradually perfect themselves through cyclic rebirth.


1998 ◽  
Vol 188 ◽  
pp. 413-414
Author(s):  
Y. Watanabe ◽  
J. Fukue

Accretion-disk corona (ADC) is required from observational as well as theoretical reasons. In almost all of traditional studies, however, a stationary corona has been assumed; i.e., the corona gas corotates with the underlying (Keplerian) accretion disk, and the radial motion is ignored. Recently, in the theory of accretion disks a radiative interaction between the gas and the external radiation field has attracted the attention of researchers. In particular the radiation drag between the gas and the external radiation field becomes important from the viewpoint of the angular-momentum removal. We thus examine the effect of radiation drag on the accretion-disk corona above/below the accretion disk (Watanabe, Fukue 1996a, b). We suppose that an accretion disk can be described by the standard disk, and that radiation fields are produced by the central luminous source and the accretion disk, itself. In general an accretion-disk corona under the influence of strong radiation fields dynamically infalls (advected) toward the center.


Philosophy ◽  
1929 ◽  
Vol 4 (16) ◽  
pp. 453-466
Author(s):  
A. C. Ewing

Some modern thinkers have supposed that “cause” is an outworn notion, or at least that it is one of which modern science has no need. This is due mainly to the discovery that, while the scientist can give us general laws as to what in fact happens, he cannot help us to discern the reason for the laws or the inward nature of the forces on which they depend. He can tell us the “that” but not the “why”; he cannot show us in a single case that the effect follows necessarily a priori from the nature of the cause, that any other effect than the one which actually takes place would be logically impossible. He has studied the law of gravitation, but this law does not enable him to see why material bodies should attract each other in this fashion; it is only a generalized statement of the fact that they do. He knows that certain substances, if absorbed by eating, will nourish and others destroy our tissues; but he cannot say why they should do so. He can no doubt analyse them further and discover that, for example, meat is nourishing because it contains a large proportion of nitrogenous matter, but he could not tell a priori whether this nitrogenous matter would be likely to nourish or to poison us. Only where mathematics can be applied do we see necessity in such a way that any alternative becomes inconceivable to us; but mathematics alone can never establish from a quantity present here and now what quantity there will be at a later time or in another part of space. Mathematics can show, e.g., that, if there is 2 + 2 here and now, there must be 4 here and now, not that, if there is 2 + 2 here and now, there will be 4 in an hour's time or a mile away; and therefore it cannot be made the sole basis of any causal law whatever.


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