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The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
To the earth, therefore, may a yearly revolution be assigned, leaving the sun at rest. And if that be so, it follows that the diurnal motion likewise belongs to the earth; for if the sun stood still and the earth did not rotate, the year would consist of six months of day and six months of night. You may consider, likewise, how, in conformity with this scheme, the precipitate motion of twenty-four hours is taken away from the universe; and how the fixed stars, which are so many suns, are made, like our sun, to enjoy perpetual rest.
Sagredus: The scheme is simple and satisfactory; but, tell me, how is it that Pythagoras and Copernicus, who first brought it forward, could make so few converts?
Salviatus: If you know what frivolous reasons serve to make the vulgar, contumacious and indisposed to hearken, you would not wonder at the paucity of converts. The number of thick skulls is infinite, and we need neither record their follies nor endeavour to interest them in subtle and sublime ideas. No demonstrations can enlighten stupid brains.
My wonder, Sagredus, is different from yours. You wonder that so few are believers in the Pythagorean hypothesis; I wonder that there are any to embrace it. Nor can I sufficiently admire the super-eminence of those men's wits that have received and held it to be true, and with the sprightliness of their judgments have offered such violence to their senses that they have been able to prefer that which their reason asserted to that which sensible experience manifested. I cannot find any bounds for my admiration how that reason was able, in Aristarchus and Copernicus, to commit such a rape upon their senses, as in despite thereof to make herself mistress of their credulity.
Sagredus: Will there still be strong opposition to the Copernican system?
Salviatus: Undoubtedly; for there are evident and sensible facts to oppose it, requiring a sense more sublime than the common and vulgar senses to assist reason.
Sagredus: Let us, then, join battle with those antagonistic facts.
Salviatus: I am ready. In the first place, Mars himself charges hotly against the truth of the Copernican system. According to the Copernican system, that planet should appear sixty times as large when at its nearest as when at its farthest; but this diversity of magnitude is not to be seen. The same difficulty is seen in the case of Venus. Further, if Venus be dark, and shine only with reflected light, like the moon, it should show lunar phases; but these do not appear.
Further, again, the moon prevents the whole order of the Copernican system by revolving round the earth instead of round the sun. And there are other serious and curious difficulties admitted by Copernicus himself. But even the three great difficulties I have named are not real. As a matter of fact, Mars and Venus do vary in magnitude as required by theory, and Venus does change its shape exactly like the moon.
Sagredus: But how came this to be concealed from Copernicus and revealed to you?
SIR FRANCIS GALTON
Essays in Eugenics
Sir Francis Galton, born at Birmingham, England, in 1822, was a grandson of Dr. Erasmus Darwin. He graduated from Trinity College, Cambridge, in 1844. Galton travelled in the north of Africa, on the White Nile and in the western portion of South Africa between 1844 and 1850. Like his immortal cousin, Charles Darwin, Sir Francis Galton is a striking instance of a man of great and splendid inheritance, who, also inheriting wealth, devotes it and his powers to the cause of humanity. He published several books on heredity, the first of which was "Hereditary Genius." The next "Inquiries into Human Faculty," which was followed by "Natural Inheritance." The "Essays in Eugenics" include all the most recent work of Sir Francis Galton since his return to the subject of eugenics in 1901. This volume has just been published by the Eugenics Education Society, of which Sir Francis Galton is the honorary president. As epitomised for this work, the "Essays" have been made to include a still later study by the author, which will be included in future editions of the book. The epitome has been prepared by special permission of the Eugenics Education Society, and those responsible hope that it will serve in some measure to neutralise the outrageous, gross, and often wilful misrepresentations of eugenics of which many popular writers are guilty.
I.—The Aims and Methods of Eugenics
The following essays help to show something of the progress of eugenics during the last few years, and to explain my own views upon its aims and methods, which often have been, and still sometimes are, absurdly misrepresented. The practice of eugenics has already obtained a considerable hold on popular estimation, and is steadily acquiring the status of a practical question, and not that of a mere vision in Utopia.
The power by which eugenic reform must chiefly be effected is that of public opinion, which is amply strong enough for that purpose whenever it shall be roused. Public opinion has done as much as this on many past occasions and in various countries, of which much evidence is given in the essay on restrictions in marriage. It is now ordering our acts more intimately than we are apt to suspect, because the dictates of public opinion become so thoroughly assimilated that they seem to be the original and individual to those who are guided by them. By comparing the current ideas at widely different epochs and under widely different civilisations, we are able to ascertain what part of our convictions is really innate and permanent, and what part has been acquired and is transient.
It is, above all things, needful for the successful progress of eugenics that its advocates should move discreetly and claim no more efficacy on its behalf than the future will justify; otherwise a reaction will be justified. A great deal of investigation is still needed to show the limit of practical eugenics, yet enough has been already determined to justify large efforts being made to instruct the public in an authoritative way, with the results hitherto obtained by sound reasoning, applied to the undoubted facts of social experience.
The word "eugenics" was coined and used by me in my book "Human Faculty," published as long ago as 1883. In it I emphasised the essential brotherhood of mankind, heredity being to my mind a very real thing; also the belief that we are born to act, and not to wait for help like able-bodied idlers, whining for doles. Individuals appear to me as finite detachments from an infinite ocean of being, temporarily endowed with executive powers. This is the only answer I can give to myself in reply to the perpetually recurring questions of "why? whence? and whither?" The immediate "whither?" does not seem wholly dark, as some little information may be gleaned concerning the direction in which Nature, so far as we know of it, is now moving—namely, towards the evolution of mind, body, and character in increasing energy and co-adaptation.
The ideas have long held my fancy that we men may be the chief, and perhaps the only executives on earth; that we are detached on active service with, it may be only illusory, powers of free-will. Also that we are in some way accountable for our success or failure to further certain obscure ends, to be guessed as best we can; that though our instructions are obscure they are sufficiently clear to justify our interference with the pitiless course of Nature whenever it seems possible to attain the goal towards which it moves by gentler and kindlier ways.
There are many questions which must be studied if we are to be guided aright towards the possible improvement of mankind under the existing conditions of law and sentiment. We must study human variety, and the distribution of qualities in a nation. We must compare the classification of a population according to social status with the classification which we would make purely in terms of natural quality. We must study with the utmost care the descent of qualities in a population, and the consequences of that marked tendency to marriage within the class which distinguishes all classes. Something is to be learnt from the results of examinations in universities and colleges.