Let κ be a cardinal which is measurable after generically adding ${\beth_{\kappa+\omega}}$ many Cohen subsets to κ and let ${\mathcal G= ( \kappa,E )}$ be the κ-Rado graph. We prove, for 2 ≤ m < ω, that there is a finite value ${r_m^+}$ such that the set [κ] m can be partitioned into classes ${\langle{C_i:i (...) G}$ in ${\mathcal G}$ such that ${[\mathcal{G} ^\ast ] ^m\cap C_i}$ is monochromatic. It follows that ${\mathcal{G}\rightarrow (\mathcal{G} ) ^m_{<\kappa/r_m^+}}$ , that is, for any coloring of ${[ \mathcal {G} ] ^m}$ with fewer than κ colors there is a copy ${\mathcal{G} ^{\prime}}$ of ${\mathcal{G}}$ such that ${[\mathcal{G} ^{\prime} ] ^{m}}$ has at most ${r_m^+}$ colors. On the other hand, we show that there are colorings of ${\mathcal{G}}$ such that if ${\mathcal{G} ^{\prime}}$ is any copy of ${\mathcal{G}}$ then ${C_i\cap [\mathcal{G} ^{\prime} ] ^m\not=\emptyset}$ for all ${i 2 we have ${r_m^+ > r_m}$ where r m is the corresponding number of types for the countable Rado graph. (shrink)

In the late 1800s, Charles Darwin and other naturalists supported a blending view of inheritance whereby offspring possess a middling mix of their parents' traits. Many of these naturalists also argued that individuals pass at least some of their acquired characteristics to their descendants. Darwin proposed that acquired characteristics and other environmentally induced changes in a parent's hereditary material account in large part for the inheritable variations that drove evolution. Inspired by the evolutionary theories of his first cousin, Darwin, Francis (...) Galton developed hereditarian notions that helped to lay the foundation for both genetics and eugenics. Eugenics was endorsed by evolutionary geneticists such as August Weismann, Karl Pearson, W. F. R. Weldon, William Bateson, and Hugo de Vries, which, as a result, gave it enormous scientific credibility in America and Europe. This chapter explores the role of biology in the emergence of the eugenics movement in the Anglo-Saxon world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:120 HISTORY OF PHILOSOPHY Opera theologica quae latine edidit, 3 vols. (Roterodami, 1651-1660). His religious polemics with Amyrault and Grofius were famous. Paul Dibon, professor at the Ecole Pratique des Hautes Etudes, is the most prominent contemporary historian of seventeenth-century Dutch philosophy and intellectual life; he is perfectly aware of the fact that genuine history can only be founded on solid erudition, and this inventory is a first-class contribution (...) to it. Only those who ignore the difficulties of this kind of research will underestimate the enormous effort it involves--an effort which is, much more than a pedantic and mechanical listing of data, a kind of venatio, requiring a continuous alertness, a surprising amount of imagination and intelligence, a painstaking precision, and an enormous background of knowledge. The letters are arranged in chronological order (with the exception of a few which are undated). Each entry lists the date, the names and locations of the sender and addressee, and the opening words of the letter. The status of the letter (original/ minute/copy/printed) is indicated, as is the library in which the letter is located (and the call number), and/or, if the letter was published, the printed source. Thirty-two libraries were explored. GIORGIO TONELLI State University o/ New York at Binghamton Introduction to Newton's Principia. By I. Bernard Cohen. (Cambridge, Mass.: Harvard University Press, 1971. Pp. xxx+380. $30.00) Over the past dozen years or so Newtonian scholarship has burgeoned as never before, and a first and fundamental result has been the publication of more and more of the wealth of manuscript material and letters that Newton left as a legacy of potential insight and confusion to future scholars. To date, the most imposing of the undertakings in publication have been The Correspondence (1959- ), begun under the editorship of H. W. Turnbull and continued more recently under that of J. F. Scott, and the Mathematical Papers (1967- ), started and continuing under the editorship of D. T. Whiteside. Selected documents of importance have been published by I. Bernard Cohen, assisted by Robert E. Schofield, in Isaac Newton's Papers and Letters on Natural Philosophy... (1958), by A. R. Hall and Marie Boas Hall in Unpublished Scientific Papers o/ Isaac Newton (1962), and by J. W. Herivel in The Background of Newton's Principia (1965); additional documentary material has appeared in studies by Alexandre Koyr6, I. Bernard Cohen, Johannes A. Lohne, D. T. Whiteside, Richard S. Wesffall, J. E. McGuire and P. M. Rattansi, and still others--a full bibliography would run to considerable length. Nor, although the uncertainties in the interpretation of the documents are sometimes overwhelming, has this spate of publication merely served to replace one set of scholarly puzzles by another. The traditional, monolithic and impenetrable image of Newton "with his prism and silent face, / The marble index of a mind for ever / Voyaging through strange seas of Thought, alone..." has lost something of its hypnotic hold, and we begin to discern some of the steps, not to say jogs and leaps, in Newton's actual journey of thought and discovery. The volume here under review introduces another major enterprise in Newtonian scholarship, a "variorum" edition of the Principia. The edition itself, which has yet to appear, will consist primarily of a facsimile reproduction of the third edition (1726)-the last edition that Newton himself supervised----collated line by line with the variant readings in the two prior editions and in a manuscript of the first edition, and with the BOOK REVIEWS 121 corrections, improvements, and additions that Newton entered into copies of the first and second editions. This textual part of the edition was delivered to the press in 1966; additional parts are in various stages of preparation. There is to be a Commentary dealing with the prefaces, definitions, laws of motion, and the first three sections of Book I and most of Book III, along with English versions and modern analytical paraphrases of the sections dealt with, a glossary, and a number of short essays on such topics as the astronomical and physical data used by Newton, the mathematical background to the understanding of the Principia, and the analysis of... (shrink)

Curtis W. Freeman; The Catholic Witness in a Post-Christendom Era, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Volume 7, Issue 2, 1 January.

Given a space in an elementary submodel M of H, define XM to be X∩M with the topology generated by . It is established, using anti-large-cardinals assumptions, that if XM is compact and its regular open algebra is isomorphic to that of a continuous image of some power of the two-point discrete space, then X=XM. Assuming in addition, the result holds for any compact XM satisfying the countable chain condition.

This book presents the first comparative study of the works of Charlotte Delbo, Noor Inayat Khan, and Germaine Tillion in relation to their vigorous struggles against Nazi aggression during World War II and the Holocaust. It illuminates ways in which their early lives conditioned both their political engagements during wartime and their extraordinary literary creations empowered by what Lara R. Curtis refers to as modes of ‘writing resistance.’ With skillful recourse to a remarkable variety of genres, they offer compelling (...) autobiographical reflections, vivid chronicles of wartime atrocities, eyewitness accounts of victims, and acute perspectives on the political implications of major events. Their sensitive reflections of gendered subjectivity authenticate the myriad voices and visions they capture. In sum, this book highlights the lives and works of three courageous women who were ceaselessly committed to a noble cause during the Holocaust and World War II. (shrink)

In this paper we examine the study of minerals from the Renaissance to the early nineteenth century in the light of the work of Michel Foucault on the history of systems of thought. In spite of a certain number of theoretical problems, Foucault's enterprise opens up to the historian of science a vast terrain for exploration. But this is the place neither for a general exegesis nor for a general criticism of his position; our aim here is the more modest (...) one of taking certain points from Foucault's study,The order of things, and seeing how far they can be extended into an area not explicitly considered in that work. (shrink)

A non-epistemological history of historical epistemology Content Type Journal Article DOI 10.1007/s11016-010-9501-5 Authors W. R. Albury, School of Humanities, University of New England, Armidale, NSW 2351, Australia Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

This Is A New Release Of The Original 1919 Edition.

Notre époque, traversée de courants mystiques, manifeste un intérêt tout particulier pour les idées du neo-platonicien Plotin. Pour le platonicien l'univers participe à l'idée. Platon considérait les choses comme le reflet de l'idée, ce que Plotin se refusait à admettre. La diversité dont la vie fait preuve atteste son inépuisable richesse, et si les choses dans leur état particulier sont imparfaites et défectueuses, c'est que chaque chose représente sa particularité d'une façon imparfaite. Le dualisme platonicien se retrouve chez Plotin; à (...) côté du monde de l'erreur et de l'apparence il situe celui de la vérité et de la réalité. Mais l'ordre des deux mondes étant différent, nécessairement les catégories qui y règnent diffèrent. Contrairement au monde du temps et de l'espace, où tout est désaccord et combat, l'accord et l'harmonie règnent dans le monde de l'idée. D'après Platon l'idée de l'être implique l'idée du repos. Pour Plotin le mouvement et le repos ne sont pas incompatibles. Il y a encore un point de divergence entre les deux philosophes. Tandis que Platon conçoit le bien comme idée, Plotin le superpose au monde des idées et l'en sépare. A l'oppossé du maître il n'était pas dualiste mais moniste. La conception platonicienne du bien est purement éthique, c.a.d. humaine, la conception de Plotin est plus cosmique. L'univers lui apparaît comme une trinité: le monde sensoriel, le monde idéal et l'unité suprême, et il leur découvre une base commune. Tout en admettant l'imperfection du monde, Plotin nie qu'il soit mauvais et méprisable. Il se tourne contre les Gnostiques chrétiens qui prêchent le mépris du monde, et s'oppose vigoureusement aux doctrines qui font des jouissances sensuelles l'unique but de la vie. L'exercice de la vertu n'est autre chose que le moyen de s'unir à Dieu. Pour Plotin la vertu n'est donc pas une fin en elle-même, mais elle est subordonnée à un but qui la dépasse. (shrink)