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16. [On the State of Science in America]

Peirce, Charles S. PDF


W R I T I N G S OF C H A R L E S S. P E I R C E , 1879-1884

[On the State of Science in America7

MS 363: June-July 1880

Gentlemen—In those fourth of July reunions of Americans on foreign soil it is usual to cast up our accounts and see how our nation prospers and what entire liberty with a boundless & teeming soil has done for us. It is usual enough to indulge in these occasions in selfglorification at our successes and it is equally useful to submit ourselves to a little self-humiliation at our shortcomings.

It falls to me this evening to report to you how Science has prospered in the United States since the Declaration of Independence,

—and it is not an altogether agreeable report to make or to hear. I do not think that any observant sojourner in many lands can fail to perceive that the Americans are not merely an intelligent but a positively intellectual people, and yet some how or other modern science which has been the most glorious result of the past hundred years,—one of the most, perhaps the most glorious work of man—a great part of which has been performed in the century since the

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2 Going Native: When the Academic Is (Also) the Fan

Catherine M. Roach Indiana University Press ePub

Here’s a moment. I am in Tuscaloosa, Alabama’s one really good seafood restaurant—fish trucked in daily from the Gulf of Mexico—having lunch with Eloisa James/Mary Bly. She’s the guest of the University of Alabama; we invited her down in her capacity as Dr. Mary Bly, Shakespeare and Renaissance scholar at Fordham University, but also in her capacity as Eloisa James, New York Times–bestselling author of historical romance novels. She delivered a campus-wide talk in the English department, visited my gender studies seminar, and spoke with my students about romance fiction. Mary is a respected academic with scholarly publications and degrees from Harvard, Oxford, and Yale. Eloisa is a high-level, successful romance writer. I am there in that moment eating lunch as a fan of Eloisa James, asking when her next book is coming out. I am there as an academic who works in popular romance studies, talking with Mary over shrimp salad about American cultural ambivalences around women’s sexuality. And I am also there as a beginner writer—what’s called a wannabe—eager for and honored by Eloisa’s volunteered advice on my own historical romance manuscript. She reads and critiques my first chapter over key lime pie: “Core idea intriguing, but opening scene no good—not enough tension! Raise the stakes! Make the heroine suffer more! And the hero, his eyes could be sky blue.” All great advice, except I keep his eyes brown, “chocolate brown,” influenced I suspect by an early boyfriend.

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The Life and Times of Tomi Ungerer

Iain Bamforth Carcanet Press Ltd. PDF

The Life and Times of Tomi Ungerer

A  C O

Tomi Ungerer, the writer and illustrator, is a household name in the German-speaking world, at least in that portion of it rearing

. children. His passport, however, is French. He was born into a famous family of clockmakers in , and grew up in Logelbach, a suburb of Colmar, one of those idyllic medieval towns in the

Rhine Valley that seems to have done its best to shake off the march of progress even though it was another of its sons,

Bartholdi, who designed the Statue of Liberty. In , aged twenty-five, Ungerer embarked on a ship for New York with $ in his pocket; he is now well-heeled enough to live in Ireland, where his own children went to school. He visits Strasburg regularly, as a cultural maker and shaker – he recently helped convince the city council to convert an old cinema into what will one day open its doors as the European Centre of Yiddish Cultures. A few years ago the French Minister for Culture Jack Lang employed him as a kind of cultural middle-man, and he frequently pops up as a kind of wise fool on the local television chain Arte, which broadcasts from Strasburg in French and German. This year, the

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Eight Surviving Survival: Elie Wiesel and Imre Kertész

Alvin H. Rosenfeld Indiana University Press ePub

Our stay there planted time bombs within us. From time to time one of them explodes. And then we are nothing but suffering, shame, and guilt. … One of these bombs will undoubtedly bring about madness. It’s inevitable.


As should be clear from the preceding chapters, a close reading of Jean Améry and Primo Levi shows a significant strain of authorial doubt regarding the efficacy of Holocaust testimony. Both writers produced exceptionally important work about the nature and impact of the Nazi crimes against the Jews. At the end of their careers, however, Améry and Levi both came to believe their writings lacked decisive effect, if not, indeed, were fated to fail altogether. Other survivor-writers have recorded similar moments of doubt but ultimately have avoided becoming despondent. This chapter will focus attention on two of these writers—Elie Wiesel and Imre Kertész—and inquire into what has kept them from succumbing to the sense of futility that oppressed Améry and Levi and has enabled them to continue writing into their eightieth year and beyond.

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30. Evolutionary Love

Charles S. Peirce Indiana University Press PDF


Evolutionary Love

7 October 1892

Morris Library


Philosophy, when just emerging from its golden pupa-skin, mythology, proclaimed the great evolutionary agency of the universe to be

Love. Or, since this pirate-lingo, English, is poor in such-like words, let us say Eros, the exuberance-love. Afterwards, Empedocles set up passionate-love and hate as the two coördinate powers of the universe. In some passages, kindness is the word. But certainly, in any sense in which it has an opposite, to be senior partner of that opposite, is the highest position that love can attain. Nevertheless, the ontological gospeller, in whose days those views were familiar topics, made the One

Supreme Being, by whom all things have been made out of nothing, to be cherishing-love. What, then, can he say to hate? Never mind, at this time, what the scribe of the apocalypse, if he were John, stung at length by persecution into a rage unable to distinguish suggestions of evil from visions of heaven, and so become the Slanderer of God to men, may have dreamed. The question is rather what the sane John thought, or ought to have thought, in order to carry out his idea consistently. His statement that God is love seems aimed at that saying of Ecclesiastes that we cannot tell whether God bears us love or hatred. “Nay,” says

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