Enlightened World Research Articles

РУССКАЯ ШКОЛА ЗА РУБЕЖОМ: ИСТОРИЧЕСКИЙ ОПЫТ И СОВРЕМЕННОСТЬ В ОТРАЖЕНИИ ОТЕЧЕСТВЕННОЙ ИСТОРИОГРАФИИ

The paper is a review of scientific literature on the issues of the history and modern development of the abroad Russian schools, published in Russia mainly during the previous five years. The author considers several main historiographic complexes: generalizing studies in the field of the history of the Russian abroad in the 20th – 21st centuries, which touch upon the topic of education and upbringing; works on the history of education and pedagogy of Russian emigration in the 1920s – 1980s; publications on the formation and development of the Russian school abroad in the post-Soviet period. To date, the world of education and enlightenment of the Russian post-revolutionary emigration of the 1920s – 1940s in Europe and China has been most deeply studied. To a much lesser extent, the topic of the abroad Russian schools in the second half of the 20th – early 21st centuries is reflected in the scientific literature, including the development of education in Russian in the post-Soviet states. The article notes the demand for studying the issues of the Russian school abroad in the humanitarian scientific community of Russia, which is due to the influence of geopolitical processes in the early 2020s on the world of the Russian abroad, including its educational institutions, and the state policy of the Russian Federation in the field of supporting the Russian school abroad. Following the review a conclusion is made that there is a significant potential for scientific research of the Russian school abroad in the period of the second half of the 20th – early 21st century.

Facing natural extremes

As a consequence of a large-scale volcanic outburst, the Laki eruption in 1783–1784, the focus of the world turned suddenly towards Iceland, a province of the Danish crown. The dynamic volcano in Iceland had far-reaching consequences for the outside world as the pollution was carried further by the wind, causing dramatic changes in weather conditions. The temperature in Europe fell by 1.5 °C over a two-year period. Icelanders endured extreme hardship as sulphuric haze swept the country during the summer of 1783 and temperature dropped dramatically for a time. The period which followed is termed ‘The Famine of the Mist’ in Icelandic history due to the thick fog caused by the eruption and the extreme cold weather. This article will discuss the experience the people of Iceland underwent at the time. Correspondence, which is the main source of the article, gives an intimate glimpse of people’s lives during this critical period caused by the Laki eruption. The letters reveal that, albeit exhausted and traumatized, people were striving to remain optimistic. The eyes of Europe and the enlightened world of scientists were cast on Iceland during these dramatic times. Icelandic contacts with the outside world, despite Iceland being located far away in the North Atlantic, were various and flowed in more than one direction. The administration of Iceland was centred in Copenhagen where a plan for free trade was already in preparation at the outbreak of the eruption.

James Epstein and David Karr. British Jacobin Politics, Desires, and Aftermaths: Seditious Hearts. The Enlightenment World 35. London: Routledge, 2021. Pp. 404. $160.00 (cloth).

James Epstein and David Karr. British Jacobin Politics, Desires, and Aftermaths: Seditious Hearts. The Enlightenment World 35. London: Routledge, 2021. Pp. 404. $160.00 (cloth).

Wisdom is Elimination of Hunger

Hunger is more cruel then other tragedies. Saint Ramalingar loudly said to the enlightened world that ‘Seevakarunyam’ is spiritual contribution to elimination of hunger of another soul. He has said happyness and sorrow belong only to the soul, not for the body. So hunger suppresses wisdom of soul. It is not a crime to satisfy the hunger of sinners. Humans have the power to feel the hunger of others. Therefore, the primary task of Vallalaar is to satisfy the hunger of fellow human beings. Also Vallalaar insists on eating meat and donating it to others. Because he considers eating meat to be against spiritual wisdom and spirituality. Diferrences of nation, caste and creed are not important for elimination of hunger of others. It is our duty to quench the hunger of fellow human beings. A mind devoid of debit will cure hunger. Thus wisdom is the realization of oneself by others.

TECHNOLOGIES FOR TEACHING LEXICAL CONCEPTS THROUGH DICTIONARY WORK

The native language and literature of any nation is its national spirit and identity.The cultural and enlightenment world is the basis of the national idea.The wise words of our enlightened ancestor Abdullah Avloni,’’The mirror life of every nation is the language and literature that shov its existence in the world.To lose the national language is to lose the spirit of the nation,”confirm this idea.This article discusses modern pedagogical technologies,vocababulary in the primary school ,working on vocabulary in the primary school,content,essence,form,method and various modern pedagogical technologies.

Imagination and Memory: Inter-movement Thematic Recall in Beethoven and Brahms

Like several of his predecessors, Brahms reintroduces themes from one movement into a later one in several of his instrumental works. Historical circumstances and changing historical consciousness affected a composer's use of thematic recall. For Beethoven (per Elaine Sisman) recalling an earlier theme provided the creative stimulus to move forward to the end of a piece, in accordance with the linear concept of history that defined Beethoven's Enlightenment world view. Brahms's use of inter-movement thematic recall often expresses a more wistful and melancholy view of the past and focuses on the ability of recall to provide a dramatic narrative. In his earliest use of cyclical return, the Op. 5 Piano Sonata (1853), the Andante second movement is echoed and transformed by the ‘Ruckblick’ fourth movement, as Brahms plays on the poetic inscription of the former movement to raise the specter of lost love and mortality. In a more complex web of thematic recall, the op. 78 Violin Sonata (1878) combines allusions to a pre-existing pair of interrelated songs from his Op. 59 with a newly composed, recurring instrumental theme to create a multi-layered, somber character in the piece. Both of those works draw on an earlier, romantic sense of yearning for return. Near the end of his career, however, the quiet emergence and eventual dissipation of opening material at the close of the Op. 115 Clarinet Quintet (1891) reflects Brahms's awareness of his place at the end of an artistic tradition, and thereby conveys a post-Romantic conception of history.

РАДИКАЛИЗАЦИЯ ПОЛИТИКИ ЯПОНИИ ПЕРИОДА СЁВА НАКАНУНЕ МАНЬЧЖУРСКОГО ИНЦИДЕНТА 1931 Г.

After Emperor Taisho died in 1926, he was replaced on the throne by his son Hirohito, who took the motto of the reign ‘Showa’ (昭和, Enlightened World). The Showa period (1926–1989) was the longest era in Japanese history. The article deals with the four offices of 1927–1931 on the eve of the Manchurian incident of 1931 These are the offices of Tanaka Giichi (April 20, 1927 — July 2, 1929), Hamaguchi Osachi (July 2, 1929 — April 14, 1931), Wakatsuki Reijiro (April 14 — December 13, 1931), and Inukai Tsuyoshi (December 13, 1931 — May 16, 1932). The Inukai cabinet became the last “party” cabinet. The political situation in the country has changed significantly, and Japan entered a new political era, when in the period from 1932 to 1945 the cabinet was headed mainly by the military. The Manchurian incident of 1931, as well as the events that followed, marked the beginning of the capture of Manchuria by Japan and the foreshadowing of World War II. Japan occupied the northeastern part of China and restored the power of the Manchu Qing dynasty in the newly formed state of Manchukuo. In fact, Manchukuo did not play an independent role in the international arena and in domestic politics, any restrictions on the development of Japanese enterprises disappeared, all the resources of Manchuria were now open for use by Japan. Manchukuo was completely controlled by Japan, completely followed its policy and became a springboard for Japan to attack China.

Dimitrie Cantemir—A Polymath and Outstanding Personality of Romanian People

The present article concisely reveals the results of the thorough study of Christian concepts, reflections and educational values of Dimitrie Cantemir’s work, which are becoming currently central for modern society. The scholar demonstrated the real value of the universal national spirit, the Man-Universe correlation, and the essence of the theologico-physical concept. His philosophical system sets great store on the true knowledge of the world through the knowledge of God, and the knowledge of man as master of the world, as homo universalis. The article attaches great importance to the postulation, according to which, the philosophical consciousness in Romanian philosophy focuses on contemplation and eternity, and reason-faith correlation is a realistic foundation for the adequate elevation of human dignity. The article argues the idea that Dimitrie Cantemir’s humanism reflects the true wisdom and education of the Romanian people expressed both in the ontological-gnoseological context and in the social-political context, especially in terms of ancestry and the origin of the language. It is also conclusive that Dimitrie Cantemir’s works are oriented towards the Western system of values, towards a better, more enlightened world, and corresponding education. Therefore, western perspective is the guideline in the making of the Romanian people.

Children’s Education, Institutions of Learning, Technology and Wisdom Inquiry: Global Challenges and Methodological Perspectives

This paper is about the rationality of methodological variance, where changes in method and methodology of science may be warranted/triggered by the urgency of finding alternatives to the methodology currently in fashion that fails to address the relevant and pressing problems (Pandit 1983, 1991, 1996, 2002a, b; Pandit and Dosch 2013). It deals obliquely with Maxwell‘s (2010, pp. 667–690) criticisms of Pandit (2010a, b), offering only a bare sketch of appraisal of his methodological proposals of AOE, AOR and WI, not only as going beyond SR but as better alternatives to dominant methodologies such as that of Karl R. Popper (1934, 1945, 1957, 1959, 1963, 1969, 1972, 1974, 1975, 1977, 1982a, 1982b, 1983 and 1994), without rehearsing or recycling Maxwell‘s well-known arguments in great detail (Maxwell 1974, 2004, 2005, 2009a, 2009b, 2010, 2014, 2016a, b, 2018, 2019). More importantly, how these proposals improve upon the eighteenth century Enlightenment idea of learning from scientific progress how to achieve social/cultural progress towards an enlightened world (Maxwell 2009a, b), i.e., a world that is sensitive to problems of living and human well-being, is discussed. Having dealt with such problems in Pandit (1995, 2005, 2006a, b, 2007a, b, c, 2008, 2010a, b, c, 2012, 2013, 2014, 2015, 2016a, b, 2017b), the present appraisal is limited to the rationality of understanding, or better of rethinking, academic inquiry within the wider contexts and reaches of wisdom inquiry, with particular reference to the pressing global problems including those problems that are traceable to ETS progress, which is itself often found to violate the principle of interconnectedness across nature (Pandit 2001, 2006b, 2012, 2016a, 2016b, 2017b).

Gymnastics, Physical Education, Sport, and Christianity in Germany

Germany is both the country of origin of Protestantism and of Turnerism, which has led to a specific concept of national gymnastics. In 2017, the 500th anniversary of Martin Luther´s act of nailing his theses to the door of the Church of Wittenberg (on 31 October 1517) was celebrated. About 300 hundred years later, Ludwig Jahn, son of a Protestant minister, started to run a gymnastics ground at a park in Berlin, where young boys and students were educated in ‘body and mind’ according to Jahn’s slogan (which later became the brand of the German Turner movement) frisch, fromm, fröhlich, frei (‘fresh, pious, cheerful, free’). The notion of piety has been widely discussed by contemporary gymnasts, because even then, some regarded piety as old-fashioned and in fact incompatible with a free and enlightened world. The purpose of this paper is to consider the Christian impact on German gymnastics and sport since the beginning of a civil movement of body culture in clubs and societies in the nineteenth century. The paper is based on a wide range of academic research and other selected sources.

Freemasonry in the eighteenth century and the world of the Enlightenment

Freemasonry in the eighteenth century and the world of the Enlightenment

Believing in Australia: Religious Thought and Australian Intellectual History

This is a recent book from one of Australia's leading intellectual historians. Wayne Hudson is the author of a series of important books, including Enlightenment World: Enlightenment and Modernity (New York: Taylor & Francis, 2015), Enlightenment and Modernity: The English Deists and Reform (London: Pickering & Chatto, 2009), The English Deists: Studies in Early Enlightenment (London: Pickering & Chatto, 2009), and The Marxist Philosophy of Ernst Bloch (New York: St. Martin's Press, 1982). In these books he has considered modern British intellectual history and German philosophy, with a particular interest in the intersection of religion, heterodoxy, and social reform. This…

麗末鮮初의 茶文化 樣相 硏究 - 牧隱 李穡의 境遇 -

The pattern of drinking tea in the era of the last period of Goryeo and the early days of Chosun dynasty is closely related to the social and political changes. Since the change of dynasty, the ideas of ruling moved to confucianism from Buddhism.
 The style of drinking tea also followed the step of the social and political situations in that era. Therefore, it is the pivotal role to closely look at the changing pattern of tea culture through Mok Eun. Lee, Saek who was a representative scholar in that era. This study designed to follow his poems to find out any changes on the style of drinking tea. Four specified characteristics on his poems related with styles of tea drinking is identified as follows:
 Firstly, Lee, Saek fascinated with drinking tea in everyday his lives and a tea specialist affected by his father, Lee, Kok and a his teacher, Lee, Jae Hyun. He was also Eager to sequelize ‘Dabo’. It is not hard to find his outstanding features of tea specialist on his poems.
 Secondly, Lee, Saek had considerable insights in fields of Buddhism and Taoism.
 His poem showed his eagerness to the world of Taoist hermit and enlightenment while drinking tea and intimating with monks. It is said that Buddhism and drinking tea thrived in the era of Goryeo.
 Thirdly, Lee, Saek was a confucian scholar although keened to Buddhism and Taoism. That might be closely matched to his life that linked to Goryeo and Chosun.
 He practiced an act of confucianism and his poem that was Dawhosokyong(茶後小詠) and Jeondageoksa(煎茶卽事) showed the way of practicing confucianism and drinking teas.
 Lastly, Lee, Saek was a unique scholar who had lived two eras and having dualstyles of drinking tea through Goryeo and Chosun. Drinking tea in the era of Goryeo was more linked to the idea of reaching the spiritual realm that was expressed ‘flower teapot’ in his poem. In the other hand, small tea pot and boiling tea in the shabby small caldron was a metaphor in the way of practicing confucianism in daily lives.
 Peculiarly, Lee, Saek was a confucian scholar, although he had closely intimated with monks and had a discussion with them about the ideas of ruling. We need to understand that Lee, Saek lived in the era of Goryeo and Chosun those ruling ideas
 were totally different from each other. Interestingly, the way of enjoying tea in daily
 lives were strongly affected by depending on the ruling ideas. Therefore, this study is the pivotal role to provide the style of drinking tea in two era through the poems of Lee, Saek.

The World of Enlightenment: Constructing a Sense of Ritual Scene

AbstractAs one of the semi‐permanent exhibitions of the Wereldmuseum (World Museum) in Rotterdam, the subject of “The World of Enlightenment” is to show the “teachings” of Japanese esoteric Buddhism. It is distinguishable from those religious exhibitions whose focus lies in introducing the religious materials based on an art‐historical perspective or the classification of a defined style and historical period, as its scope sought to show the audience how the Japanese “secret teaching” is experienced “in practice,” namely, in the ritual context. In order to engage museum audiences in the spirituality of Japanese esoteric Buddhist presented in this exhibition, the curator and museum staffs construct five temple‐like structures to group the religious objects and highlight their usage in Japanese esoteric ritual. This exhibition review intends to present the special strategy that “The World of Enlightenment” employs to construct a sense of ritual scene to its audiences: certain installations are placed both inside and outside of the five temple‐like structures to refer to the “metaphorical presence” of both the Japanese esoteric priest and worshiper, in so doing to make these “imagined” temple setups more “lifelike.”

Homily for the Third Sunday of Easter, April 9, 2016

Homily for the Third Sunday of Easter, April 9, 2016 Romanus Cessario O.P. The miraculous catch of fish (John 21:1-14) marks the third of the Resurrection appearances. Throughout the forty days of Easter, we join the Apostles, the Blessed Mother, and the other chosen witnesses whose faith is confirmed, whose hope is strengthened, and, above all, whose love now finds its form in God. We also share their astonishment at seeing the Risen Christ. Forty days of Lent prepared us to focus on spiritual things. Forty days of Easter instills in us, as today's Collect says, a "renewed joyfulness of spirit." The Gregorian chants used at Easter communicate this joyfulness with subdued, not excited, tones. The ancient practice signals something of what Easter joy produces in the Christian soul: recollection, not exuberance. Spiritual joy comes from pondering the mysteries of faith, not enthusing about them. Why does the exultant Church, awash in Easter joy, maintain recollection? The answer lies in the words that the Risen Christ addresses to Peter. Once breakfast by the Sea of Tiberius is over, Peter receives the charge that inaugurates pastoral care in the Church: "Feed my lambs"; "Tend my sheep"; "Feed my sheep." Then, immediately, Peter learns of his own death by crucifixion. In other words, Peter learns that the Resurrection, in one sense, marks only a beginning. He glimpses the "much more" (John 16:12) of which Jesus spoke at the Last Supper, much more to ponder before the Resurrection of the dead when Christ's rising will attain its incorruptible manifestation. Priests and seminarians must take to heart this pondering, this beholding in faith. They, as it were, must take charge of the "much [End Page 9] more" that comes from the "Spirit of truth" (John 26:13). Why? Everything depends on their ministry. Our Lord's putting in juxtaposition pastoral charity and martyrdom teaches the sacred pastors of the Church (and those who aspire to become one) what to expect. Note well that Jesus never tells his apostles that everyone will love them. On the contrary, the apostles rejoice when they are found worthy to suffer dishonor for the sake of the name. What name is this? It is the Holy Name of Jesus. ________ Last week, the Holy Father gave the Church Amoris Laetitia: The Joy of Love. While the exhortation addresses spouses and families, it also instructs priests, the Church's shepherds, about what to expect. "Feed my lambs" now exhibits new dimensions. "Tend my sheep" requires more of us. "Feed my sheep" translates into accompaniment. Whom must they accompany? They must accompany spouses, members of families, young people, the weak, the sinful, the confused, in a word, everybody. Yes, we live in an Enlightenment world: "Here comes everybody," to cite James Joyce.1 What must priests do for "Everybody"? They must feed and tend them, lead them to the Risen Christ, to the Name of Jesus, and to the Church and her Sacraments. After Amoris Laetitia, this obligation weighs more heavily on the shoulders of priests than it did before. Why? The Pope's exhortation gives priests specific instructions about how to care for the lambs and the sheep. Amoris Laetitia does not shy away from treating particulars. The more it escapes generalization, this more pastoral instruction descends into the particulars of life. So we need help from holy women and men to penetrate the Pope's words. Only saints can instruct about how properly to handle particulars. Three saints of Carmel show the way. First, John of the Cross († 1591), the mystical author and ascetic, reminds priests of all kinds that bourgeois self-satisfaction wars against a heightened union with God. The least acquaintance with the Doctor of Carmel reveals that he eschewed ecclesiastical bureaucracy. In fact, "they" put him in jail. The Catholic parish is not a well-run supermarket, and the priest is not a manager. No secular models exist for feeding Christ's sheep. The only qualification that enables a man to tend Christ's sheep is love. John of the Cross rhapsodizes over this divine love come down to man: "O living flame of love / that tenderly wounds...

Melzer, Arthur M. Philosophy Between the Lines: The Lost History of Esoteric Writing. Chicago: University of Chicago Press, 2014. xviii+464 pp. $45.00 (paper).

Melzer, Arthur M. <i>Philosophy Between the Lines: The Lost History of Esoteric Writing</i>. Chicago: University of Chicago Press, 2014. xviii+464 pp. $45.00 (paper).

An analysis of Buddhism on the Hermann Hesse's Siddhārtha

헤르만 헤세의 『싯다르타』는 일반적으로 불교소설로 이해되고 있다. 하지만이 소설이 과연 불교적인가에 관해서는 대답하기가 쉽지 않다. 여기에는 기독교인으로서 정신적 세계에 일찍 눈 떴던 헤세가 ‘인도에서 불교로, 불교에서 중국으로’ 그의 관심을 옮겨갔던 종교적 편력과 연관이 있을 것이다. 또한 『싯다르타』에 나타나는 불교적 특징을 고대 인도의 전통과 묶어서 설명하거나, 중국적 전통과 함께 동양의 지혜로 간주하는 경향과 관련이 있다. 따라서 무엇보다도 불교의 교리적 관점에서 『싯다르타』의 작품세계를 분석해볼 필요가 있다고 생각한다. 소설 『싯다르타』는 정신적 세계와 세속적 세계, 그리고 깨달음의 세계로 가는 3단계로 구성된다. 1부와 2부 사이에는 소설의 내용적 차이뿐만 아니라 현실을 바라보는 시선도 달라져 있는데, 여기에는 세속의 번뇌로부터 벗어나고자 하는 초기불교의 가르침과 달리, ‘세속적 번뇌가 곧 깨달음’이라고 말하는 대승불교의 흔적을 뚜렷이 찾아볼 수 있다. 불교의 교리적 관점에서 『싯다르타』를 바라본다면, 아트만을 추구하던 싯다르타가 자아의 소멸을 위해 고행하며 자아를 부정하는 것에서 불교의 무아사상을 확인할 수 있다. 또한 자아가 있는 것도 아니고 없는 것도 아니라는 중도적 관점도 찾아볼 수 있다. 하지만 싯다르타의 궁극적 깨달음이 새로운 자아의 탄생으로 귀결된다는 점에서, 자아에 대한 관념 자체를 벗어나야 한다고 말하는 불교적 관점과는 차이가 있다. 강가의 깨달음에서 싯다르타는 하나의 돌멩이에서 삼라만상의 모든 것이 걸림 없이 존재하는 단일성의 세계를 경험한다. 그가 말하는 단일성의 세계는 사물과 사물이 상입하고 상즉하는 사사무애(事事無碍)의 화엄법계에 닿아 있음을 지적할 수 있을 것이다.This study tries a Buddhist analysis on Hermann Hesse s novel Siddh&#257;rtha. It s difficult to ascertain the religious characteristic with one thing, because of his wanderings from India to Buddhism and from Buddhism to China . Therefore it needs to examine closely through the Buddhist doctrine. Siddh&#257;rtha is composed with three stages; the spiritual world, secular world and enlightenment world. Between part 1 and part 2, there exists a significant gap in the viewpoint on the mundane world. Unlike the teaching of Early Buddhism, Mah&#257;y&#257;na Buddhism says that the anguish is not different from the enlightenment. It seems that this teaching of Mah&#257;y&#257;na Buddhism provide mental stimulation to Hermann Hesse, who concerned about the reality of Europe and wanted to find utopia. First as a son of brahman Siddh&#257;rtha pursues the self, namely &#257;tman. But he joins with &#347;rama&#7751;a and takes asceticism for the self extinction. Here we can find the doctrine of Buddhism, namely an&#257;tman. However his ultimate enlightenment is concluded to the rebirth of self. In this point there is a distinction from Buddhism, saying that it should be rid of the concept of self. Finally Siddh&#257;rtha attains an enlightenment, he experiences the world of unity. When he sees a stone in the river, he becomes to penetrate the everything of the universe. It means the realm of unhindered mutual inter-penetration of phenomenon and phenomenon, namely the universe of Huayen.

A Naturalist’s Notebooks

A Naturalist’s Notebooks Beth Fowkes Tobin (bio) This essay uses a set of notebooks written by the naturalist Dr. Richard Pulteney (1730–1801) to explore how notebooks, as a paper-based technology, operated in the world of Enlightenment natural history. Eighteenth-century notebooks, ranging from the homemade to the commercially available, were basically sheets of paper stitched together, characterized by blank pages offering themselves up to users to fill with whatever struck them as important enough to remember.1 Notebooks were used in a variety of social settings, sharing much in common with artists’ sketchbooks, poets’ commonplace books, traveller’s journals, ladies’ pocketbooks, and diarists’ memorandum books in that these book-like objects were designed to be a repository for the user who could store, manage, and retrieve data, usually in the form of words, numbers, or images. In general, a notebook’s appeal depended on its portability and flexibility as an archiving tool, and it often dealt with data that was in process, preliminary and contingent rather than polished and finished. Notebooks were effective means of storing data, but their social uses could extend beyond their utility as memory-keeping and data-retrieval devices to operate in the world in powerful ways. Notebooks, designed to manage information, circulated as material objects within the social world of natural history, and as such they were used to forge ties between naturalists, amateurs and professionals [End Page 131] alike, and to establish expertise and authority within these circles in late Georgian Britain. I first came across Pulteney’s notebooks several years ago in London’s Natural History Museum when I was researching Margaret Cavendish Bentinck, the Duchess of Portland, and her relationships with other naturalists, including Pulteney. They corresponded regularly for over fifteen years, working with each other as they catalogued their shell collections. When these lovely little booklets were delivered to my desk at the museum’s Zoology Library, I fell in love with them at first sight. (fig. 1) Their size—small enough to fit in one’s hands comfortably—made me want to pick them up. But what captured my attention (and heart) was their handmade materiality: stitched down the middle with thick thread, one bound with marbled paper, another with sturdy blue paper, another with cream. The interiors—made of cast off paper, including an old printed lease and an advertisement for cocoa—were endearing. I data-mined these notebooks, using them to find evidence to prove that Duchess of Portland did not just buy all her shell specimens; she had gathered many of her English shells herself along the Dorset coast. Two summers ago, I returned to the library to clear up a few queries about the duchess, and I found myself requesting these notebooks again even though I did not have a particular reason for doing so other than wanting to see them again. As I stood over them, handling them, admiring them, I felt that these notebooks were important in and of themselves, not as carriers of information only, but as entities unto themselves. To access their significance as material objects, we need to “make them talk,” as Bruno Latour has written, referring to the problem of how to recover the agency that objects (Latour’s “non-human subjects”) possess in their assemblages with humans. More specifically, we need to ask what these notebooks did for Pulteney.2 This essay begins with a description of the notebooks as data management devices and moves to a discussion of how this capacity for storage was used by Pulteney to navigate the socially complex world of Enlightenment natural history. Dr. Richard Pulteney, a physician, was one of the founding members of the Linnean Society, a well-respected amateur botanist, and author of a volume on Dorset’s natural history and two books promoting the Linnaean system of classification.3 Though a minor figure in the pantheon of British [End Page 132] Click for larger view View full resolution Figure 1. One of Dr. Richard Pulteney’s handmade shell notebooks. © The Trustees of the Natural History Museum, London. [End Page 133] naturalists, Pulteney was well connected within the Enlightenment world of natural history, corresponding with Sir Joseph Banks...

Medicine, metals and empire: the survival of a chymical projector in early eighteenth-century London.

It is well known that Newtonian philosophers such as Johan T. Desaguliers defined their authority in contradistinction to the 'projector', a promoter of allegedly impractical and fraudulent schemes. Partly due to the lack of evidence, however, we know relatively little about these eighteenth-century projectors, especially those operating outside learned networks without claims to gentility, disinterest or theoretical sophistication. This paper begins to remedy this lacuna through the case of a 'chymical' projector, Moses Stringer (fl. 1693-1714). Instead of aspiring to respectability, this London chymist survived by vigorously promoting new projects, thereby accelerating, rather than attenuating, the course of action that rendered him dubious in the first place. The article follows his (often abortive) exploitation of medicine, metals and empire, and thereby illuminates the shady end of the enlightened world of public science.

Book review: The Aboriginal Male in the Enlightenment World, written by Shino Konishi

Book review: The Aboriginal Male in the Enlightenment World, written by Shino Konishi