"'I'll make old vases for you if you want them—will make them just as I made these.' He had visions of a room full of golden brown beard. It was the most appalling thing he had ever witnessed, and there was no trickery about it. The beard had actually grown before his eyes, and it had now reached to the second button of the Clockwork man's waistcoat. And, at any moment, Mrs. Masters might return! "Worth stealing," a Society journalist lounging by remarked. "I could write a novel, only I can never think of a plot. Your old housekeeper is asleep long ago. Where do you carry your latchkey?" "Never lose your temper," he said. "It leads to apoplexy. Ah, my fine madam, you thought to pinch me, but I have pinched you instead." How does that strike you, Mr. Smith? Fancy Jerusha Abbott, (individually) ever pat me on the head, Daddy? I don't believe so-- The confusion was partly inherited from Aristotle. When discussing the psychology of that philosopher, we showed that his active Nous is no other than the idea of which we are at any moment actually conscious. Our own reason is the passive Nous, whose identity is lost in the multiplicity of objects with which it becomes identified in turn. But Aristotle was careful not to let the personality of God, or the supreme Nous, be endangered by resolving it into the totality of substantial forms which constitute Nature. God is self-conscious in the strictest sense. He thinks nothing but himself. Again, the subjective starting-point of305 Plotinus may have affected his conception of the universal Nous. A single individual may isolate himself from his fellows in so far as he is a sentient being; he cannot do so in so far as he is a rational being. His reason always addresses itself to the reason of some one else—a fact nowhere brought out so clearly as in the dialectic philosophy of Socrates and Plato. Then, when an agreement has been established, their minds, before so sharply divided, seem to be, after all, only different personifications of the same universal spirit. Hence reason, no less than its objects, comes to be conceived as both many and one. And this synthesis of contradictories meets us in modern German as well as in ancient Greek philosophy. 216 "I shall be mighty glad when we git this outfit to Chattanoogy," sighed Si. "I'm gittin' older every minute that I have 'em on my hands." "What was his name?" inquired Monty Scruggs. "Wot's worth while?" "Rose, Rose—my dear, my liddle dear—you d?an't mean——" "I'm out of practice, or I shouldn't have skinned myself like this—ah, here's Coalbran's trap. Perhaps he'll give you a lift, ma'am, into Peasmarsh." Chapter 18 "The Fair-pl?ace." "Yes," replied Black Jack, "here they are," drawing a parchment from his pocket. "This is the handwriting of a retainer called Oakley." HoME大桥未久AV手机在线观看 ENTER NUMBET 0016langtel.com.cn
Beyondism: Raymond B. Cattell and the new eugenics
by
Mehler B.
Department of Humanities,
Ferris State University,
Big Rapids, MI, USA.
Genetica. 1997;99(2-3):153-63.
ABSTRACTA significant confusion has arisen out of the mass of work done on the history of eugenics in the last two decades. Early scholars of the subject treated eugenics as a marginalized or obsolete movement of the radical right. Subsequent research has shown that eugenic ideas were adopted in diverse national settings by very different groups, including--among others--liberals, communists and Catholics, as well as radical rightists. This complexity is sometimes taken to mean that eugenic has no special ideological associations, that it is historically and potentially a beast of a thousand heads. It is not. Although people of varied ideological commitments have been attracted to eugenics, ideologues of the radical right, and above all interwar fascists, have been uniquely and centrally involved in its development. Fascism and the radical right are also complex entities, but for all the heterogeneity of both eugenics and fascism, the special historical relationship between the two cannot be ignored. This relationship is exemplified in the work of the influential psychologist, Raymond B. Cattell. Cattell was an early supporter of German national socialism and his work should be understood in the context of interwar fascism. The new religious movement that he founded, 'Beyondism', is a neo-fascist contrivance. Cattell now promulgates ideas that he formulated within a demimonde of radical eugenists and neo-fascists that includes such as associates as Revilo Oliver, Roger Pearson, Wilmot Robertson and Robert K. Graham. These ideas and Cattell's role in the history of eugenics deserve deeper analysis than they have hitherto received. Far from being of merely antiquarian interest, his work currently encourages the propagation of radical eugenist ideology. It is unconscionable for scholars to permit these ideas to go unchallenged, and indeed honored and emulated by a new generation of ideologues and academicians whose work helps to dignify the most destructive political ideas of the twentieth century.Biohappiness
Eugenics talk
Reprogenetics
Private eugenics
Psychiatric genetics
Selecting potential children
'The Principle of Procreative Beneficience'
Francis Galton and contemporary eugenics
Gene therapy and performance enhancement
Refs
and further readingHOME
HedWeb
Resources
Wireheading
BLTC Research
cognitive-enhancers.com
Superhappiness?
Utopian Surgery?
The Good Drug Guide
The Abolitionist Project
The Hedonistic Imperative
The Reproductive Revolution
MDMA: Utopian Pharmacology
Critique of Huxley's Brave New World