"'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 0016eureka.org.cn
Eugenic indication for abortion--
a historical background
by
Giaever ?.
Institutt for filosofi, Postboks 1020 Blindern,
Universitetet i Oslo, 0315 Oslo.
oyvind.giaver@ifikk.uio.no
Tidsskr Nor Laegeforen. 2005 Dec 15;125(24):3472-6.
ABSTRACTBACKGROUND: Modern discussions on fetal diagnostics and abortion frequently leave the impression that the eugenic clause in the Norwegian abortion act is a heritage from the eugenics movement in the 1930s. However, although much has been written on this, few have systematically pursued the historical development of the eugenic clause. MATERIAL AND METHODS: The article describes the development of Norwegian abortion legislation in general, and the eugenic clause in particular, from the discussions in the 1930s, through the Nazi abortion law during the German occupation (which is relatively unknown in the historiographic literature), and to the legislation that was finally passed after the war. The sources are primarily official documents (committee reports, drafts for legislation, debates in parliament) as well as discussions in the Journal of the Norwegian Medical Association. Various proposals are discussed according to two criteria: a) the role hereditary arguments played in the formulation of a eugenic clause; and b) the extent to which such a clause is justified by social, as opposed to individual, concerns. RESULTS AND INTERPRETATION: Although social concerns every now and then figure in justifications for the eugenic clause, the lack of eugenic argumentation in Norwegian abortion debates until 1960 is striking. There are traces of a clear eugenic or racial hygienic approach in the 1930s, but this thinking was left dead by the abortion act instituted by the Nazi regime.Biohappiness
Genospirituality
Liberal Eugenics
Human self-domestication
Germline genetic engineering
Preimplantation genetic diagnosis
A life without pain? Hedonists take note'
Francis Galton and contemporary eugenics
Gene therapy and performance enhancement
Refs
and further readingHOME
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