"'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 0016llkbsn.com.cn
Perfecting people: selective breeding at the Oneida Community (1869-1879) and the eugenics movement
by
Richards M.
Centre for Family Research,
University of Cambridge,
Free School Lane, Cambridge CB2 3RF, UK.
mpmr@cam.ac.uk
New Genet Soc. 2004 Apr;23(1):47-71.
ABSTRACTThe paper describes the selective breeding experiment which took place in the Bible Communist Oneida Community in New York State. The Community was founded in 1848 by John Humphrey Noyes and grew to some three hundred members. It disbanded in 1880 and became a joint stock company, Oneida Ltd., which today is a multinational cutlery manufacturer. Between 1869 and 1880 there was a selective breeding programme ("stirpiculture") with parents chosen for intellectual, physical and spiritual characteristics. Fifty-eight children were born. The programme was inspired by Noyes' theology of Perfectionism, Plato's Republic, agricultural selective breeding and concerns about human heredity. It was later justified by Noyes with the writings of Darwin and Galton. The children were followed up and deemed to be superior in physique, intellect, health and other characteristics. Though it attracted attention in its day, the experiment had little influence on the later eugenic movements in the USA and the UK. It is argued that this was because the Community's system of "complex marriage" and the arranged matings were an unacceptably radical challenge to the conventional notions of love and marriage which dominated these later eugenics movements. The first generation of descendants' attempts to bury aspects of the history of the Community also contributed a lack of knowledge of the experiment and its outcome.Eugenics talk
Reprogenetics
Liberal Eugenics
Private eugenics
Psychiatric genetics
Human self-domestication
Selecting potential children
Preimplantation genetic diagnosis
Francis Galton and contemporary eugenics
Gene therapy and performance enhancement
The commercialisation of pre-natal 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