On November 14th, 1770, the young chemist Antoine-Laurent Lavoisier (1743–1794) read his ‘Sur la nature de l’eau’ to the Académie des Sciences. Eventually published in the Académie’s journal in 1773, the two-part memoire challenged a widely held view of earlier experimenters: the transmutability of matter. Specifically, experimenters such as Jean-Baptiste Van Helmont (1580–1644), Robert Boyle (1627–1691), and Ole Borsch (1626–1690) had noted that when distilled water was heated in a glass vessel, a small amount of earthy residue remained, seemingly demonstrating (...) the transmutation of water into earth. Antoine-Laurent designed an experiment to determine whether it was really to the ‘destruction of a portion of the water that this residual earth owed its origin, or if it was to that of the glass.’ In partial agreement with Jean-Baptiste Le Roy (1720–1800), a fellow academician, Antoine-Laurent aimed to disprove the antiquated belief – the transmutation of one element into another – by using a glass vessel from the alchemist’s cabinet: the pelican. (shrink)

Supercommentary on Anuvyākhyāna, verse commentary by Madhva, 13th cent., on Brahmasūtra by Bādarāyaṇa, representing Dvaita point of view; with twenty five supercommentaries : Nyāyasudhābindu by Vijayindratīrtha ; Parimaḷa by Rāghavendratīrtha ; Vāgvajra by Pādarājatīrtha ; Gurvarthadīpikā by Vādirājatīrtha ; Ṭippaṇī by Yadupatyācārya ; Vākyārthavivr̥ti by Vaṃśapallī Śrīnivāsācārya ; Ānanda by Galagalī Narasiṃhācārya ; Vivr̥ti by Kambālūru Rāmacandratīrtha ; Ṭippaṇī by Śrīnidhitīrtha ; Vākyārthacandrikā by Vidyādhīsatīrtha ; Śeṣavākyārthacandrikā by Pāṇḍuraṅgī Keśavācārya ; Vākyārtharatnamālā by Pāṇḍuraṅganarasiṃhācārya ; Sudhāvivr̥tti by Satyavrtatīrtha ; Rasakūlaṅkaṣa by (...) Kuṇḍalagiriācārya ; Durghaṭavākyārthavicāra by Satyanāthatīrtha ; Ṭippaṇī by Viṭṭhalabhaṭṭa ; Rasarañjanī by Viṣṇutīrtha ; Laghurasarañjanī by Aḍavī Kr̥ṣṇācārya ; Caṣaka by Mannārī Kr̥ṣṇācārya ; Upasparśa by Erī Bālācārya ; Kāśī ṭippaṇī by Kāśī Ācārya ; Guḍhakar̥trkā by Gudhakaratr̥kācārya ; Pradīpa by Pradīpakāra ; Ṭippaṇī by Pāndhrī Śrīnivāsācārya ; Huggi by Kallāpūra Satyādhirājācārya. (shrink)

In Indonesia, there has been a religious trend that emphasizes formality and exclusivity. As a result, conflicts among religious communities or groups within a particular religion are often unavoidable. This case certainly requires solutions, including intellectual solutions. This article explores the philosophical messages of the novel, Tuhan Maha Asyik (God is Fun), written by Sujiwo Tejo and MN. Kamba: contribution to their thought is related to religious attitudes; to get the pre-structure that influences their thought. This article is literature-based (...) research with a hermeneutic approach. The main data source is the novel above, while data collection is done through documentation. The data analysis used is the Verstehen technique. The result shows that according to the novel, worshipping God and practicing His teachings should be based on love, doing good to fellow human beings, and not acting in the name of God to judge others; the ideas contribute to educating the mind and attitude of readers to develop inclusivity in religious life; the ideas are built by authors’ educational background, their life, and their religious tradition which ultimately influence their perspective and concept in understanding the issues of divinity and religiosity. This idea is one of the cultural capitals that needs to be internalized in Indonesian society, especially, to strengthen religious moderation and achieve harmonization in diverse lives. (shrink)