"'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 0016www.kmbffl.com.cn
The establishment of psychiatric genetics in Germany, Great Britain and the USA, ca. 1910-1960. To the inseparable history of eugenics and human genetics
by
Roelcke V.
Institut für Geschichte der Medizin,
Universit?t Giessen, Giessen.
Acta Hist Leopoldina. 2007;(48):173-90.
ABSTRACTThe article reconstructs the emergence of institutionalized research programs in the field of psychiatric genetics. It focuses on the first institutions in this field in Germany, the United Kingdom, and the United States: the Genealogisch-Demographische Abteilung (GDA) at the Deutsche Forschungsanstalt für Psychiatrie in Munich founded in 1917/18; the Program (later: Department) of Medical Genetics at the New York State Psychiatric Institute, associated with Columbia University, and founded in 1936; and the Psychiatric Genetics Unit at the Institute of Psychiatry in London, founded in 1959. The early protagonists which today are considered the founding-fathers of this field in Britain and the USA, Eliot Slater and Franz Kallmann, both had been research fellows at the Munich GDA in the mid-1930s which at that time was directed by Ernst Rüdin. Rüdin was perceived as the leading personality in the field internationally; at the same time, he was one of the protagonists of the German movement of eugenics and racial hygiene, and after the Nazi-takeover in 1933 closely co-operated with the regime in regard to health and racial policies. The contribution documents that not only Rüdin, but also Kallmann and Slater throughout their career in medical genetics until the 1960s were motivated by eugenic ideas, and engaged in eugenic organisations, - however, with different consequences, and in different political contexts. It is further argued that these eugenic motivations had repercussions on the topics and questions pursued in the protagonists' genetic research.Biohappiness
Eugenics talk
Reprogenetics
Liberal Eugenics
'Designer babies'
Private eugenics
The Nazi Doctors
Depression genetics
Eugenics before Galton
Human self-domestication
Selecting potential children
Mood genes and human nature
Preimplantation genetic diagnosis
5-HTTPR polymorphism/depression
Francis Galton and contemporary eugenics
Gene therapy and performance enhancement
The commercialisation of pre-natal enhancement
Transhumanism (H+): toward a Brave New World?
Refs
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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