physicist photos on Flickr

Portrait of Albert Einstein and Others (1879-1955), Physicist by Smithsonian Institution

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Creator/Photographer: Unidentified photographer

Medium: Black and white photographic print

Dimensions: 20.7 cm x 25.5 cm

Date: Unknown

Repository: Smithsonian Institution Libraries

Collection: Scientific Identity: Portraits from the Dibner Library of the History of Science and Technology - As a supplement to the Dibner Library for the History of Science and Technology's collection of written works by scientists, engineers, natural philosophers, and inventors, the library also has a collection of thousands of portraits of these individuals. The portraits come in a variety of formats: drawings, woodcuts, engravings, paintings, and photographs, all collected by donor Bern Dibner. Presented here are a few photos from the collection, from the late 19th and early 20th century.

Accession number: SIL14-E1-09

Gunung Magnet (Jabal Magnet) by T Ξ Ξ J Ξ

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So what exactly is the scientific facts? Well, according to physicists, and confirmed by GPS measurements, this effect is merely an illusion. Yup. Illusion caused by a landscape. Position trees and slopes in the surrounding area, or a curved horizon, can fool the eye so that what actually looks up the incline ramp down.

Taken @Madina, Saudi Arabia

HH60 NAVY SAR by Luka

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Credits to Mad physicist.

Professor Brian Cox, Physicist by Sir Cam

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Professor Brian Cox, Physicist, in Cambridge.

Kumartuli | Kumortuli | Kolkata by dynamo.photography

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++++++++++ FROM WIKIPEDIA ++++++++++

Kumortuli (also spelt Kumartuli, or the archaic spelling Coomartolly) is a traditional potters’ quarter in northern Kolkata (previously known as Calcutta), the capital of the east Indian state of West Bengal. The city is famous as a sculpting hot-spot which not only manufactures clay idols for various festivals but also regularly exports them.

History

The British colonisation of Bengal and India started following the victory of the British East India Company in the Battle of Plassey in 1757. The Company decided to build new settlement Fort William at the site of the Gobindapur village. Most of the existing population shifted to Sutanuti. While such neighbourhoods as Jorasanko and Pathuriaghata became the centres of the local rich, there were other areas that were developed simultaneously.[1] The villages of Gobindapur, Sutanuti and Kalikata developed to give rise to the latter day metropolis of Calcutta.

Holwell, under orders from the Directors of the British East India Company, allotted ‘separate districts to the Company’s workmen.’ These neighbourhoods in the heart of the Indian quarters acquired the work-related names – Suriparah (the place of wine sellers), Collotollah (the place of oil men), Chuttarparah (the place of carpenters), Aheeritollah (cowherd's quarters), Coomartolly (potters’ quarters) and so on.[2]

Most of the artisans living in the north Kolkata neighbourhoods dwindled in numbers or even vanished, as they were pushed out of the area in the late nineteenth century by the invasion from Burrabazar.[3] In addition, Marwari businessmen virtually flushed out others from many north Kolkata localities. The potters of Kumortuli, who fashioned the clay from the river beside their home into pots to be sold at Sutanuti Bazar (later Burrabazar), managed to survive in the area. Gradually they took to making the images of gods and goddesses, worshipped in large numbers in the mansions all around and later at community pujas in the city and beyond.[4]

In 1888, one of the 25 newly organized police section houses was located in Kumartuli.[5]

Geography

Kumortuli is located in Ward No. 9 of Kolkata Municipal Corporation, mostly between Rabindra Sarani (formerly Chitpur Road) and the Hooghly River. It is between Ahiritola and Shobhabazar.[6] In maps showing thanas or police stations in old Kolkata, Kumortuli is shown as being between Shyampukur, Bartala, Jorasanko, Jorabagan and Hooghly River.[7]

Culture

Dhakeswari Mata Temple

Dhakeswari Mata Temple is a Hindu temple located in Kumortuli, Near Sovabazar, Kolkata. Situated in eastern bank of hooghly river near Kumartolly area. The presiding deity of the temple is Devi Durga, which was taken to Kolkata in 1947 from Dhakeswari Temple in Dhaka, Bangladesh.[8][9]

The idol is 1.5 feet tall, has ten arms, mounted on her lion in the form of Katyani Mahishasurmardini Durga. On her two sides are Laxmi, Saraswati, Kartik and Ganesh.[8] And the mount, lion, is Mythological Lion. There are rumours surrounding the origin of this temple. It is believed that the wife of King Bijoy Sen once went to the village of Langolbond to bathe. On her way back she gave birth to a son, Ballal Sen.[10] Later this Prince became King of the Sena destiny. After ascending to the throne, Ballal Sen built a temple to glorify his birthplace, which is known as Dhakeswari temple, Bangladesh.[11]

Ballal Sen proceeded to have vivid dreams, one of which involved the deity Durga. He dreamt that Durga was hidden within the jungle; he then discovered the deity who was concealed there. In order to celebrate this discovery, he built a temple later named Dhakeswari. This explains the etymological meaning of "Dhakeswari", which means "covered or hidden deity". According to Bengali Hindus Dhakeswari is considered to be the presiding deity of Dhaka, which is an incarnation or form of Goddess Durga, the Adi Shakti. The idol of Durga is called Dhakeswari.[12]

Location in Kolkata

In 1947, during the Partition of India, priests of the temple decided to evacuate the idol from Kolkata to Dhaka due to security reasons.[8][13][14]

After this, a Tiwari family from Azamgarh was appointed by the royal family to undertake daily worship of the deity. In 1946, the descendants of that family, Prallad Kishore Tiwari (or Rajendra Kishore Tiwari) transported the idol in a highly confidential aircraft to Kolkata and was re-appointed, where they still serve the Goddess continuously. After taken to Kolkata, the idol spent the next 2 or 3 years worshipping in the Debendranath Chowdhury home.[8]

In 1950 the businessman Debendranath Chowdhary built the temple of Goddess in the Kumortuli area and established some of the Goddess' property for her daily services.[8]

The Dhakeshwari devi worship is different from the traditional Durga puja of Bengal. According to the current priest of the temple, Shaktiprasad Ghosal, during Durga Puja, the goddess is worshiped in accordance with the Navratri or nine night rituals of Northern India.[8]

Famous residents

Being in the periphery of the heart of Kolkata, Kumortuli was home to a number of renowned persons during the Bengal Renaissance.

There is a road in Kumortuli named after Nandram Sen, famous as Black Deputy, and the first collector of Kolkata in 1700.[15] Gobindram Mitter, the next Black Deputy, had a sprawling house at Kumortuli spread on 50 bighas (around 16 acres) of land.[16]

Banamali Sarkar's famous house which is immortalized in Bengali rhyming proverb, was there till the 19th century. He has a winding lane named after him in Kumortuli.[17]

Kolkata /koʊlˈkɑːtə/ ([kolkata] (About this soundlisten), also known as Calcutta /kælˈkʌtə/, the official name until 2001) is the capital of the Indian state of West Bengal. Located on the east bank of the Hooghly River approximately 75 kilometres (47 mi) west of the border with Bangladesh, it is the principal commercial, cultural, and educational centre of East India, while the Port of Kolkata is India's oldest operating port and its sole major riverine port. The city is widely regarded as the "cultural capital" of India, and is also nicknamed the "City of Joy".[1][2][3].According to the 2011 Indian census, it is the seventh most populous city. the city had a population of 4.5 million, while the population of the city and its suburbs was 14.1 million, making it the third-most populous metropolitan area in India. Recent estimates of Kolkata Metropolitan Area's economy have ranged from $60 to $150 billion (GDP adjusted for purchasing power parity) making it third most-productive metropolitan area in India, after Mumbai and Delhi.[11][12][13]

In the late 17th century, the three villages that predated Calcutta were ruled by the Nawab of Bengal under Mughal suzerainty. After the Nawab granted the East India Company a trading licence in 1690,[15] the area was developed by the Company into an increasingly fortified trading post. Nawab Siraj ud-Daulah occupied Calcutta in 1756, and the East India Company retook it the following year. In 1793 the East India company was strong enough to abolish Nizamat (local rule), and assumed full sovereignty of the region. Under the company rule, and later under the British Raj, Calcutta served as the capital of British-held territories in India until 1911, when its perceived geographical disadvantages, combined with growing nationalism in Bengal, led to a shift of the capital to New Delhi. Calcutta was the centre for the Indian independence movement; it remains a hotbed of contemporary state politics. Following Indian independence in 1947, Kolkata, which was once the centre of modern Indian education, science, culture, and politics, suffered several decades of economic stagnation.

As a nucleus of the 19th- and early 20th-century Bengal Renaissance and a religiously and ethnically diverse centre of culture in Bengal and India, Kolkata has local traditions in drama, art, film, theatre, and literature. Many people from Kolkata—among them several Nobel laureates—have contributed to the arts, the sciences, and other areas. Kolkata culture features idiosyncrasies that include distinctively close-knit neighbourhoods (paras) and freestyle intellectual exchanges (adda). West Bengal's share of the Bengali film industry is based in the city, which also hosts venerable cultural institutions of national importance, such as the Academy of Fine Arts, the Victoria Memorial, the Asiatic Society, the Indian Museum and the National Library of India. Among professional scientific institutions, Kolkata hosts the Agri Horticultural Society of India, the Geological Survey of India, the Botanical Survey of India, the Calcutta Mathematical Society, the Indian Science Congress Association, the Zoological Survey of India, the Institution of Engineers, the Anthropological Survey of India and the Indian Public Health Association. Though home to major cricketing venues and franchises, Kolkata differs from other Indian cities by giving importance to association football and other sports.

Etymology

The word Kolkata derives from the Bengali term Kôlikata (Bengali: কলিকাতা) [ˈkɔlikat̪a], the name of one of three villages that predated the arrival of the British, in the area where the city eventually was to be established; the other two villages were Sutanuti and Govindapur.[16]

There are several explanations about the etymology of this name:

The term Kolikata is thought to be a variation of Kalikkhetrô [ˈkalikʰːet̪rɔ] (Bengali: কালীক্ষেত্র), meaning "Field of [the goddess] Kali". Similarly, it can be a variation of 'Kalikshetra' (Sanskrit: कालीक्षेत्र, lit. "area of Goddess Kali").

Another theory is that the name derives from Kalighat.[17]

Alternatively, the name may have been derived from the Bengali term kilkila (Bengali: কিলকিলা), or "flat area".[18]

The name may have its origin in the words khal [ˈkʰal] (Bengali: খাল) meaning "canal", followed by kaṭa [ˈkata] (Bengali: কাটা), which may mean "dug".[19]

According to another theory, the area specialised in the production of quicklime or koli chun [ˈkɔlitɕun] (Bengali: কলি চুন) and coir or kata [ˈkat̪a] (Bengali: কাতা); hence, it was called Kolikata [ˈkɔlikat̪a] (Bengali: কলিকাতা).[18]

Although the city's name has always been pronounced Kolkata [ˈkolkat̪a] (Bengali: কলকাতা) or Kôlikata [ˈkɔlikat̪a] (Bengali: কলিকাতা) in Bengali, the anglicised form Calcutta was the official name until 2001, when it was changed to Kolkata in order to match Bengali pronunciation.[20] (It should be noted that "Calcutt" is an etymologically unrelated place name found at several locations in England.)

History

The discovery and archaeological study of Chandraketugarh, 35 kilometres (22 mi) north of Kolkata, provide evidence that the region in which the city stands has been inhabited for over two millennia.[21][22] Kolkata's recorded history began in 1690 with the arrival of the English East India Company, which was consolidating its trade business in Bengal. Job Charnock, an administrator who worked for the company, was formerly credited as the founder of the city;[23] In response to a public petition,[24] the Calcutta High Court ruled in 2003 that the city does not have a founder.[25] The area occupied by the present-day city encompassed three villages: Kalikata, Gobindapur, and Sutanuti. Kalikata was a fishing village; Sutanuti was a riverside weavers' village. They were part of an estate belonging to the Mughal emperor; the jagirdari (a land grant bestowed by a king on his noblemen) taxation rights to the villages were held by the Sabarna Roy Choudhury family of landowners, or zamindars. These rights were transferred to the East India Company in 1698.[26]:1

In 1712, the British completed the construction of Fort William, located on the east bank of the Hooghly River to protect their trading factory.[27] Facing frequent skirmishes with French forces, the British began to upgrade their fortifications in 1756. The Nawab of Bengal, Siraj ud-Daulah, condemned the militarisation and tax evasion by the company. His warning went unheeded, and the Nawab attacked; he captured Fort William which led to the killings of several East India company officials in the Black Hole of Calcutta.[28] A force of Company soldiers (sepoys) and British troops led by Robert Clive recaptured the city the following year.[28] Per the 1765 Treaty of Allahabad following the battle of Buxar, East India company was appointed imperial tax collector of the Mughal emperor in the province of Bengal, Bihar and Orissa, while Mughal-appointed Nawabs continued to rule the province.[29] Declared a presidency city, Calcutta became the headquarters of the East India Company by 1773.[30] In 1793, ruling power of the Nawabs were abolished and East India company took complete control of the city and the province. In the early 19th century, the marshes surrounding the city were drained; the government area was laid out along the banks of the Hooghly River. Richard Wellesley, Governor-General of the Presidency of Fort William between 1797 and 1805, was largely responsible for the development of the city and its public architecture.[31] Throughout the late 18th and 19th century, the city was a centre of the East India Company's opium trade.[32]

By the 1850s, Calcutta had two areas: White Town, which was primarily British and centred on Chowringhee and Dalhousie Square; and Black Town, mainly Indian and centred on North Calcutta.[33] The city underwent rapid industrial growth starting in the early 1850s, especially in the textile and jute industries; this encouraged British companies to massively invest in infrastructure projects, which included telegraph connections and Howrah railway station. The coalescence of British and Indian culture resulted in the emergence of a new babu class of urbane Indians, whose members were often bureaucrats, professionals, newspaper readers, and Anglophiles; they usually belonged to upper-caste Hindu communities.[34] In the 19th century, the Bengal Renaissance brought about an increased sociocultural sophistication among city denizens. In 1883, Calcutta was host to the first national conference of the Indian National Association, the first avowed nationalist organisation in India.[35]

Bengali billboards on Harrison Street. Calcutta was the largest commercial centre in British India.

The partition of Bengal in 1905 along religious lines led to mass protests, making Calcutta a less hospitable place for the British.[36][37] The capital was moved to New Delhi in 1911.[38] Calcutta continued to be a centre for revolutionary organisations associated with the Indian independence movement. The city and its port were bombed several times by the Japanese between 1942 and 1944, during World War II.[39][40] Coinciding with the war, millions starved to death during the Bengal famine of 1943 due to a combination of military, administrative, and natural factors.[41] Demands for the creation of a Muslim state led in 1946 to an episode of communal violence that killed over 4,000.[42][43][44] The partition of India led to further clashes and a demographic shift—many Muslims left for East Pakistan (present day Bangladesh), while hundreds of thousands of Hindus fled into the city.[45]

During the 1960s and 1970s, severe power shortages, strikes, and a violent Marxist–Maoist movement by groups known as the Naxalites damaged much of the city's infrastructure, resulting in economic stagnation.[46] The Bangladesh Liberation War of 1971 led to a massive influx of thousands of refugees, many of them penniless, that strained Kolkata's infrastructure.[47] During the mid-1980s, Mumbai (then called Bombay) overtook Kolkata as India's most populous city. In 1985, prime minister Rajiv Gandhi dubbed Kolkata a "dying city" in light of its socio-political woes.[48] In the period 1977–2011, West Bengal was governed from Kolkata by the Left Front, which was dominated by the Communist Party of India (CPM). It was the world's longest-serving democratically elected communist government, during which Kolkata was a key base for Indian communism.[49][50][51] In the West Bengal Legislative Assembly election, 2011, Left Front was defeated by the Trinamool Congress. The city's economic recovery gathered momentum after the 1990s, when India began to institute pro-market reforms. Since 2000, the information technology (IT) services sector has revitalised Kolkata's stagnant economy. The city is also experiencing marked growth in its manufacturing base.[52]

Geography

Spread roughly north–south along the east bank of the Hooghly River, Kolkata sits within the lower Ganges Delta of eastern India approximately 75 km (47 mi) west of the international border with Bangladesh; the city's elevation is 1.5–9 m (5–30 ft).[53] Much of the city was originally a wetland that was reclaimed over the decades to accommodate a burgeoning population.[54] The remaining undeveloped areas, known as the East Kolkata Wetlands, were designated a "wetland of international importance" by the Ramsar Convention (1975).[55] As with most of the Indo-Gangetic Plain, the soil and water are predominantly alluvial in origin. Kolkata is located over the "Bengal basin", a pericratonic tertiary basin.[56] Bengal basin comprises three structural units: shelf or platform in the west; central hinge or shelf/slope break; and deep basinal part in the east and southeast. Kolkata is located atop the western part of the hinge zone which is about 25 km (16 mi) wide at a depth of about 45,000 m (148,000 ft) below the surface.[56] The shelf and hinge zones have many faults, among them some are active. Total thickness of sediment below Kolkata is nearly 7,500 m (24,600 ft) above the crystalline basement; of these the top 350–450 m (1,150–1,480 ft) is Quaternary, followed by 4,500–5,500 m (14,760–18,040 ft) of Tertiary sediments, 500–700 m (1,640–2,300 ft) trap wash of Cretaceous trap and 600–800 m (1,970–2,620 ft) Permian-Carboniferous Gondwana rocks.[56] The quaternary sediments consist of clay, silt, and several grades of sand and gravel. These sediments are sandwiched between two clay beds: the lower one at a depth of 250–650 m (820–2,130 ft); the upper one 10–40 m (30–130 ft) in thickness.[57] According to the Bureau of Indian Standards, on a scale ranging from I to V in order of increasing susceptibility to earthquakes, the city lies inside seismic zone III.[58]

Urban structure

Howrah Bridge from the western bank of the Ganges

The Kolkata metropolitan area is spread over 1,886.67 km2 (728.45 sq mi)[59]:7 and comprises 3 municipal corporations (including Kolkata Municipal Corporation), 39 local municipalities and 24 panchayat samitis, as of 2011.[59]:7 The urban agglomeration encompassed 72 cities and 527 towns and villages, as of 2006.[60] Suburban areas in the Kolkata metropolitan area incorporate parts of the following districts: North 24 Parganas, South 24 Parganas, Howrah, Hooghly, and Nadia.[61]:15 Kolkata, which is under the jurisdiction of the Kolkata Municipal Corporation (KMC), has an area of 185 km2 (71 sq mi).[60] The east–west dimension of the city is comparatively narrow, stretching from the Hooghly River in the west to roughly the Eastern Metropolitan Bypass in the east—a span of 9–10 km (5.6–6.2 mi).[62] The north–south distance is greater, and its axis is used to section the city into North, Central, and South Kolkata. East Kolkata is also a section.

North Kolkata is the oldest part of the city. Characterised by 19th-century architecture, dilapidated buildings, overpopulated slums, crowded bazaars, and narrow alleyways, it includes areas such as Shyambazar, Hatibagan, Maniktala, Kankurgachi, Rajabazar, Shobhabazar, Shyampukur, Sonagachi, Kumortuli, Bagbazar, Jorasanko, Chitpur, Pathuriaghata, Cossipore, Kestopur, Sinthee, Belgachia, Jorabagan, and Dum Dum.[63]:65–66 The northern suburban areas like Baranagar, Durganagar, Noapara, Dunlop, Dakshineswar, Nagerbazar, Belghoria, Agarpara, Sodepur, Madhyamgram, Barasat, Birati, Khardah up to Barrackpur are also within the city of Kolkata (as a metropolitan structure).

Central Kolkata

Central Kolkata hosts the central business district. It contains B. B. D. Bagh, formerly known as Dalhousie Square, and the Esplanade on its east; Strand Road is on its west.[64] The West Bengal Secretariat, General Post Office, Reserve Bank of India, High Court, Lalbazar Police Headquarters, and several other government and private offices are located there. Another business hub is the area south of Park Street, which comprises thoroughfares such as Chowringhee, Camac Street, Wood Street, Loudon Street, Shakespeare Sarani, and A. J. C. Bose Road.[65] The Maidan is a large open field in the heart of the city that has been called the "lungs of Kolkata"[66] and accommodates sporting events and public meetings.[67] The Victoria Memorial and Kolkata Race Course are located at the southern end of the Maidan. Other important areas of Central Kolkata are Park Circus, Burrabazar, College Street, Sealdah, Taltala, Janbazar, Bowbazar, Entally, Chandni Chowk, Lalbazar, Chowringhee, Dharmatala, Tiretta Bazar, Bow Barracks, Mullick Bazar, Park Circus, Babughat etc. Among the other parks are Central Park in Bidhannagar and Millennium Park on Strand Road, along the Hooghly River.

South Kolkata

South Kolkata developed after India gained independence in 1947; it includes upscale neighbourhoods such as Ballygunge, Alipore, New Alipore, Lansdowne, Bhowanipore, Kalighat, Dhakuria, Gariahat, Tollygunge, Naktala, Jodhpur Park, Lake Gardens, Golf Green, Jadavpur, Garfa, Kalikapur, Haltu, Nandi Bagan, Santoshpur, Baghajatin, Garia, Ramgarh, Raipur, Kanungo Park, Ranikuthi, Bikramgarh, Bijoygarh, Bansdroni and Kudghat.[16] Outlying areas of South Kolkata include Garden Reach, Khidirpur, Metiabruz, Taratala, Majerhat, Budge Budge, Behala, Sarsuna, Barisha, Parnasree Pally, Thakurpukur, Maheshtala and Joka. The southern suburban neighbourhoods like Mahamayatala, Pratapgarh, Kamalgazi, Narendrapur, Sonarpur, Subhashgram and Baruipur are also within the city of Kolkata (as metropolitan, urban agglomeration area). Fort William, on the western part of the city, houses the headquarters of the Eastern Command of the Indian Army;[68] its premises are under the jurisdiction of the army.

East Kolkata

East Kolkata is largely composed of newly developed areas and neighbourhoods of Saltlake, Rajarhat, Tangra, Topsia, Kasba, Anandapur, Mukundapur, Picnic Garden, Beleghata, Ultadanga, Phoolbagan, Kaikhali, Lake Town, etc. Two planned townships in the greater Kolkata region are Bidhannagar, also known as Salt Lake City and located north-east of the city; and Rajarhat, also called New Town and sited east of Bidhannagar.[16][69] In the 2000s, Sector V in Bidhannagar developed into a business hub for information technology and telecommunication companies.[70][71] Both Bidhannagar and New Town are situated outside the Kolkata Municipal Corporation limits, in their own municipalities.[69]

Climate

Kolkata is subject to a tropical wet-and-dry climate that is designated Aw under the Köppen climate classification. According to a United Nations Development Programme report, its wind and cyclone zone is "very high damage risk".[58]

Temperature

The annual mean temperature is 26.8 °C (80.2 °F); monthly mean temperatures are 19–30 °C (66–86 °F). Summers (March–June) are hot and humid, with temperatures in the low 30s Celsius; during dry spells, maximum temperatures often exceed 40 °C (104 °F) in May and June.[72] Winter lasts for roughly two-and-a-half months, with seasonal lows dipping to 9–11 °C (48–52 °F) in December and January. May is the hottest month, with daily temperatures ranging from 27–37 °C (81–99 °F); January, the coldest month, has temperatures varying from 12–23 °C (54–73 °F). The highest recorded temperature is 43.9 °C (111.0 °F), and the lowest is 5 °C (41 °F).[72] The winter is mild and very comfortable weather pertains over the city throughout this season. Often, in April–June, the city is struck by heavy rains or dusty squalls that are followed by thunderstorms or hailstorms, bringing cooling relief from the prevailing humidity. These thunderstorms are convective in nature, and are known locally as kal bôishakhi (কালবৈশাখী), or "Nor'westers" in English.[73]

Rains brought by the Bay of Bengal branch of the south-west summer monsoon[74] lash Kolkata between June and September, supplying it with most of its annual rainfall of about 1,850 mm (73 in). The highest monthly rainfall total occurs in July and August. In these months often incessant rain for days brings live to a stall for the city dwellers. The city receives 2,528 hours of sunshine per year, with maximum sunlight exposure occurring in March.[75] Kolkata has been hit by several cyclones; these include systems occurring in 1737 and 1864 that killed thousands.[76][77]

Environmental issues

Pollution is a major concern in Kolkata. As of 2008, sulphur dioxide and nitrogen dioxide annual concentration were within the national ambient air quality standards of India, but respirable suspended particulate matter levels were high, and on an increasing trend for five consecutive years, causing smog and haze.[80][81] Severe air pollution in the city has caused a rise in pollution-related respiratory ailments, such as lung cancer.[82]

Economy

Kolkata is the main commercial and financial hub of East and North-East India[61] and home to the Calcutta Stock Exchange.[83][84] It is a major commercial and military port, and is the only city in eastern India, apart from Bhubaneswar to have an international airport. Once India's leading city, Kolkata experienced a steady economic decline in the decades following India's independence due to steep population increases and a rise in militant trade-unionism, which included frequent strikes that were backed by left-wing parties.[52] From the 1960s to the late 1990s, several factories were closed and businesses relocated.[52] The lack of capital and resources added to the depressed state of the city's economy and gave rise to an unwelcome sobriquet: the "dying city".[85] The city's fortunes improved after the Indian economy was liberalised in the 1990s and changes in economic policy were enacted by the West Bengal state government.[52]

Flexible production has been the norm in Kolkata, which has an informal sector that employs more than 40% of the labour force.[16] One unorganised group, roadside hawkers, generated business worth ₹ 8,772 crore (US$ 2 billion) in 2005.[86] As of 2001, around 0.81% of the city's workforce was employed in the primary sector (agriculture, forestry, mining, etc.); 15.49% worked in the secondary sector (industrial and manufacturing); and 83.69% worked in the tertiary sector (service industries).[61]:19 As of 2003, the majority of households in slums were engaged in occupations belonging to the informal sector; 36.5% were involved in servicing the urban middle class (as maids, drivers, etc.), and 22.2% were casual labourers.[87]:11 About 34% of the available labour force in Kolkata slums were unemployed.[87]:11 According to one estimate, almost a quarter of the population live on less than 27 rupees (equivalent to 45 US cents) per day.[88] As of 2010, Kolkata, with an estimated gross domestic product (GDP) by purchasing power parity of 150 billion dollars, ranked third among South Asian cities, after Mumbai and Delhi.[89] Kolkata's GDP in 2014 was Rs 1.84 trillion, according to a collaborative assessment by multiple universities and climate agencies.[90] As in many other Indian cities, information technology became a high-growth sector in Kolkata starting in the late 1990s; the city's IT sector grew at 70% per annum—a rate that was twice the national average.[52] The 2000s saw a surge of investments in the real estate, infrastructure, retail, and hospitality sectors; several large shopping malls and hotels were launched.[91][92][93][94][95] Companies such as ITC Limited, CESC Limited, Exide Industries, Emami, Eveready Industries India, Lux Industries, Rupa Company, Berger Paints, Birla Corporation and Britannia Industries are headquartered in the city. Philips India, PricewaterhouseCoopers India, Tata Global Beverages, Tata Steel have their registered office and zonal headquarters in Kolkata. Kolkata hosts the headquarters of three major public-sector banks: Allahabad Bank, UCO Bank, and the United Bank of India; and a private bank Bandhan Bank. Reserve Bank of India has its eastern zonal office in Kolkata, and India Government Mint, Kolkata is one of the four mints in India.

Panoramic view of the Down town Sector V one of the major IT hubs of Kolkata as seen from the lakes surrounding Bidhannagar. Major Buildings such as Technopolis, Godrej Waterside, TCS Lords, Eden and Wanderers Park, Gobsyn Crystal, South City Pinnacle, RDB Boulevard, West Bengal Electronics Industry Development Corporation (WEBEL) Bhawan can be seen.

Demographics

See also: Health care in Kolkata

A big building in cream colour with many columns and a portico

Calcutta Medical College, the second institution in Asia to teach modern medicine(after 'Ecole de Médicine de Pondichéry')

IPGMER and SSKM Hospital, Kolkata is the largest hospital in West Bengal and one of the oldest in Kolkata.

As of 2011, the health care system in Kolkata consists of 48 government hospitals, mostly under the Department of Health & Family Welfare, Government of West Bengal, and 366 private medical establishments;[177] these establishments provide the city with 27,687 hospital beds.[177] For every 10,000 people in the city, there are 61.7 hospital beds,[178] which is higher than the national average of 9 hospital beds per 10,000.[179] Ten medical and dental colleges are located in the Kolkata metropolitan area which act as tertiary referral hospitals in the state.[180][181] The Calcutta Medical College, founded in 1835, was the first institution in Asia to teach modern medicine.[182] However, These facilities are inadequate to meet the healthcare needs of the city.[183][184][185] More than 78% in Kolkata prefer the private medical sector over the public medical sector,[117]:109 due to the poor quality of care, the lack of a nearby facility, and excessive waiting times at government facilities.[117]:61

According to the Indian 2005 National Family Health Survey, only a small proportion of Kolkata households were covered under any health scheme or health insurance.[117]:41 The total fertility rate in Kolkata was 1.4, The lowest among the eight cities surveyed.[117]:45 In Kolkata, 77% of the married women used contraceptives, which was the highest among the cities surveyed, but use of modern contraceptive methods was the lowest (46%).[117]:47 The infant mortality rate in Kolkata was 41 per 1,000 live births, and the mortality rate for children under five was 49 per 1,000 live births.[117]:48

Among the surveyed cities, Kolkata stood second (5%) for children who had not had any vaccinations under the Universal Immunization Programme as of 2005.[117]:48 Kolkata ranked second with access to an anganwadi centre under the Integrated Child Development Services (ICDS) programme for 57% of the children between 0 and 71 months.[117]:51 The proportion of malnourished, anaemic and underweight children in Kolkata was less in comparison to other surveyed cities.[117]:54–55

About 18% of the men and 30% of the women in Kolkata are obese—the majority of them belonging to the non-poor strata of society.[117]:105 In 2005, Kolkata had the highest percentage (55%) among the surveyed cities of anaemic women, while 20% of the men in Kolkata were anaemic.[117]:56–57 Diseases like diabetes, asthma, goitre and other thyroid disorders were found in large numbers of people.[117]:57–59 Tropical diseases like malaria, dengue and chikungunya are prevalent in Kolkata, though their incidence is decreasing.[186][187] Kolkata is one of the districts in India with a high number of people with AIDS; it has been designated a district prone to high risk.[188][189]

As of 2014, because of higher air pollution, the life expectancy of a person born in the city is four years fewer than in the suburbs.[190]

Education

Kolkata's schools are run by the state government or private organisations, many of which are religious. Bengali and English are the primary languages of instruction; Urdu and Hindi are also used, particularly in central Kolkata.[191][192] Schools in Kolkata follow the "10+2+3" plan. After completing their secondary education, students typically enroll in schools that have a higher secondary facility and are affiliated with the West Bengal Council of Higher Secondary Education, the ICSE, or the CBSE.[191] They usually choose a focus on liberal arts, business, or science. Vocational programs are also available.[191] Some Kolkata schools, for example La Martiniere Calcutta, Calcutta Boys' School, St. James' School (Kolkata), St. Xavier's Collegiate School, and Loreto House, have been ranked amongst the best schools in the country.[193]

Indian Institute of Foreign Trade

As of 2010, the Kolkata urban agglomeration is home to 14 universities run by the state government.[194] The colleges are each affiliated with a university or institution based either in Kolkata or elsewhere in India. Aliah University which was founded in 1780 as Mohammedan College of Calcutta is the oldest post-secondary educational institution of the city.[195] The University of Calcutta, founded in 1857, is the first modern university in South Asia.[196] Presidency College, Kolkata (formerly Hindu College between 1817 and 1855), founded in 1855, was one of the oldest and most eminent colleges in India. It was affiliated with the University of Calcutta until 2010 when it was converted to Presidency University, Kolkata in 2010. Bengal Engineering and Science University (BESU) is the second oldest engineering institution of the country located in Howrah.[197] An Institute of National Importance, BESU was converted to India's first IIEST. Jadavpur University is known for its arts, science, and engineering faculties.[198] The Indian Institute of Management Calcutta, which was the first of the Indian Institutes of Management, was established in 1961 at Joka, a locality in the south-western suburbs. Kolkata also houses the prestigious Indian Institute of Foreign Trade, which was started here in the year 2006.[199] The West Bengal National University of Juridical Sciences is one of India's autonomous law schools,[200][201] and the Indian Statistical Institute is a public research institute and university. State owned Maulana Abul Kalam Azad University of Technology, West Bengal (MAKAUT, WB), formerly West Bengal University of Technology (WBUT) is the largest Technological University in terms of student enrollment and number of Institutions affiliated by it. Private institutions include the Ramakrishna Mission Vivekananda Educational and Research Institute and University of Engineering & Management (UEM).

Notable scholars who were born, worked or studied in Kolkata include physicists Satyendra Nath Bose, Meghnad Saha,[202] and Jagadish Chandra Bose;[203] chemist Prafulla Chandra Roy;[202] statisticians Prasanta Chandra Mahalanobis and Anil Kumar Gain;[202] physician Upendranath Brahmachari;[202] educator Ashutosh Mukherjee;[204] and Nobel laureates Rabindranath Tagore,[205] C. V. Raman,[203] and Amartya Sen.[206]

Kolkata houses many premier research institutes like Indian Association for the Cultivation of Science (IACS), Indian Institute of Chemical Biology (IICB), Indian Institute of Science Education and Research (IISER), Bose Institute, Saha Institute of Nuclear Physics (SINP), All India Institute of Hygiene and Public Health, Central Glass and Ceramic Research Institute (CGCRI), S.N. Bose National Centre for Basic Sciences (SNBNCBS), Indian Institute of Social Welfare and Business Management (IISWBM), National Institute of Pharmaceutical Education and Research, Kolkata, Variable Energy Cyclotron Centre (VECC) and Indian Centre for Space Physics. Nobel laureate Sir C. V. Raman did his groundbreaking work in Raman effect in IACS.

Culture

Kolkata is known for its literary, artistic, and revolutionary heritage; as the former capital of India, it was the birthplace of modern Indian literary and artistic thought.[207] Kolkata has been called the "City of Furious, Creative Energy"[208] as well as the "cultural [or literary] capital of India".[209][210] The presence of paras, which are neighbourhoods that possess a strong sense of community, is characteristic of the city.[211] Typically, each para has its own community club and, on occasion, a playing field.[211] Residents engage in addas, or leisurely chats, that often take the form of freestyle intellectual conversation.[212][213] The city has a tradition of political graffiti depicting everything from outrageous slander to witty banter and limericks, caricatures, and propaganda.[214][215]

Kolkata has many buildings adorned with Indo-Islamic and Indo-Saracenic architectural motifs. Several well-maintained major buildings from the colonial period have been declared "heritage structures";[216] others are in various stages of decay.[217][218] Established in 1814 as the nation's oldest museum, the Indian Museum houses large collections that showcase Indian natural history and Indian art.[219] Marble Palace is a classic example of a European mansion that was built in the city. The Victoria Memorial, a place of interest in Kolkata, has a museum documenting the city's history. The National Library of India is the leading public library in the country while Science City is the largest science centre in the Indian subcontinent.[220]

The popularity of commercial theatres in the city has declined since the 1980s.[221]:99[222] Group theatres of Kolkata, a cultural movement that started in the 1940s contrasting with the then-popular commercial theatres, are theatres that are not professional or commercial, and are centres of various experiments in theme, content, and production;[223] group theatres use the proscenium stage to highlight socially relevant messages.[221]:99[224] Chitpur locality of the city houses multiple production companies of jatra, a tradition of folk drama popular in rural Bengal.[225][226] Kolkata is the home of the Bengali cinema industry, dubbed "Tollywood" for Tollygunj, where most of the state's film studios are located.[227] Its long tradition of art films includes globally acclaimed film directors such as Academy Award-winning director Satyajit Ray, Ritwik Ghatak, Mrinal Sen, Tapan Sinha, and contemporary directors such as Aparna Sen, Buddhadeb Dasgupta, Goutam Ghose and Rituparno Ghosh.[228]

During the 19th and 20th centuries, Bengali literature was modernised through the works of authors such as Ishwar Chandra Vidyasagar, Bankim Chandra Chattopadhyay, Michael Madhusudan Dutt, Rabindranath Tagore, Kazi Nazrul Islam, and Sarat Chandra Chattopadhyay.[229] Coupled with social reforms led by Ram Mohan Roy, Swami Vivekananda, and others, this constituted a major part of the Bengal Renaissance.[230] The middle and latter parts of the 20th century witnessed the arrival of post-modernism, as well as literary movements such as those espoused by the Kallol movement, hungryalists and the little magazines.[231] Large majority of publishers of the city is concentrated in and around College Street, "... a half-mile of bookshops and bookstalls spilling over onto the pavement", selling new and used books.[232]

Kalighat painting originated in 19th century Kolkata as a local style that reflected a variety of themes including mythology and quotidian life.[233] The Government College of Art and Craft, founded in 1864, has been the cradle as well as workplace of eminent artists including Abanindranath Tagore, Jamini Roy, and Nandalal Bose.[234] The art college was the birthplace of the Bengal school of art that arose as an avant garde and nationalist movement reacting against the prevalent academic art styles in the early 20th century.[235][236] The Academy of Fine Arts and other art galleries hold regular art exhibitions. The city is recognised for its appreciation of Rabindra sangeet (songs written by Rabindranath Tagore) and Indian classical music, with important concerts and recitals, such as Dover Lane Music Conference, being held throughout the year; Bengali popular music, including baul folk ballads, kirtans, and Gajan festival music; and modern music, including Bengali-language adhunik songs.[237][238] Since the early 1990s, new genres have emerged, including one comprising alternative folk–rock Bengali bands.[237] Another new style, jibonmukhi gaan ("songs about life"), is based on realism.[221]:105 Key elements of Kolkata's cuisine include rice and a fish curry known as machher jhol,[239] which can be accompanied by desserts such as roshogolla, sandesh, and a sweet yoghurt known as mishti dohi. Bengal's large repertoire of seafood dishes includes various preparations of ilish, a fish that is a favourite among Calcuttans. Street foods such as beguni (fried battered eggplant slices), kati roll (flatbread roll with vegetable or chicken, mutton, or egg stuffing), phuchka (a deep-fried crêpe with tamarind sauce) and Indian Chinese cuisine from Chinatown are popular.[240][241][242][243]

Though Bengali women traditionally wear the sari, the shalwar kameez and Western attire is gaining acceptance among younger women.[244] Western-style dress has greater acceptance among men, although the traditional dhoti and kurta are seen during festivals. Durga Puja, held in September–October, is Kolkata's most important and largest festival; it is an occasion for glamorous celebrations and artistic decorations.[245][246] The Bengali New Year, known as Poila Boishak, as well as the harvest festival of Poush Parbon are among the city's other festivals; also celebrated are Kali Puja, Diwali, Holi, Jagaddhatri Puja, Saraswati Puja, Rathayatra, Janmashtami, Maha Shivratri, Vishwakarma Puja, Lakshmi Puja, Ganesh Chathurthi, Makar Sankranti, Gajan, Kalpataru Day, Bhai Phonta, Maghotsab, Eid, Muharram, Christmas, Buddha Purnima and Mahavir Jayanti. Cultural events include the Rabindra Jayanti, Independence Day(15 August), Republic Day(26 January), Kolkata Book Fair, the Dover Lane Music Festival, the Kolkata Film Festival, Nandikar's National Theatre Festival, Statesman Vintage & Classic Car Rally and Gandhi Jayanti.

Media

See also: Kolkata in the media and List of Bengali-language television channels

A five storied building in cream colour with multiple columns in front

Akashvani Bhawan, the head office of state-owned All India Radio, Kolkata

The first newspaper in India, the Bengal Gazette started publishing from the city in 1780.[247] Among Kolkata's widely circulated Bengali-language newspapers are Anandabazar Patrika, Bartaman, Sangbad Pratidin, Aajkaal, Dainik Statesman and Ganashakti.[248] The Statesman and The Telegraph are two major English-language newspapers that are produced and published from Kolkata. Other popular English-language newspapers published and sold in Kolkata include The Times of India, Hindustan Times, The Hindu, The Indian Express, and the Asian Age.[248] As the largest trading centre in East India, Kolkata has several high-circulation financial dailies, including The Economic Times, The Financial Express, Business Line, and Business Standard.[248][249] Vernacular newspapers, such as those in the Hindi, Urdu, Gujarati, Odia, Punjabi, and Chinese languages, are read by minorities.[248][103] Major periodicals based in Kolkata include Desh, Sananda, Saptahik Bartaman, Unish-Kuri, Anandalok, and Anandamela.[248] Historically, Kolkata has been the centre of the Bengali little magazine movement.[250][251]

All India Radio, the national state-owned radio broadcaster, airs several AM radio stations in the city.[252] Kolkata has 12 local radio stations broadcasting on FM, including two from AIR.[253] India's state-owned television broadcaster, Doordarshan, provides two free-to-air terrestrial channels,[254] while a mix of Bengali, Hindi, English, and other regional channels are accessible via cable subscription, direct-broadcast satellite services, or internet-based television.[255][256][257] Bengali-language 24-hour television news channels include ABP Ananda, Tara Newz, Kolkata TV, 24 Ghanta, News Time and Channel 10.[258]

Sports

See also: Football in Kolkata, Kolkata Marathon, and Kolkata derby

Salt Lake Stadium during Indian Super League opening ceremony

The most popular sports in Kolkata are football and cricket. Unlike most parts of India, the residents show significant passion for football.[259] The city is home to top national football clubs such as Mohun Bagan A.C., East Bengal F.C., Prayag United S.C., and the Mohammedan Sporting Club.[260][261] Calcutta Football League, which was started in 1898, is the oldest football league in Asia.[262] Mohun Bagan A.C., one of the oldest football clubs in Asia, is the only organisation to be dubbed a "National Club of India".[263][264] Football matches between Mohun Bagan and East Bengal, dubbed as the Kolkata derby, witness large audience attendance and rivalry between patrons.[265]

A Twenty20 cricket match between Kolkata Knight Riders and Pune Warriors during Indian Premier League at the Eden Gardens

As in the rest of India, cricket is popular in Kolkata and is played on grounds and in streets throughout the city.[266][267] Kolkata has the Indian Premier League franchise Kolkata Knight Riders; the Cricket Association of Bengal, which regulates cricket in West Bengal, is also based in the city. Kolkata also has an Indian Super League franchise known as Atlético de Kolkata. Tournaments, especially those involving cricket, football, badminton, and carrom, are regularly organised on an inter-locality or inter-club basis.[211] The Maidan, a vast field that serves as the city's largest park, hosts several minor football and cricket clubs and coaching institutes.[268]

Eden Gardens, which has a capacity of 68,000 as of 2017,[269] hosted the final match of the 1987 Cricket World Cup. It is home to the Bengal cricket team and the Kolkata Knight Riders.

The multi-use Salt Lake Stadium, also known as Yuva Bharati Krirangan, is India's largest stadium by seating capacity. Most matches of the 2017 FIFA U-17 World Cup were played in the Salt Lake Stadium including both Semi-Final matches and the Final match. Kolkata also accounted for 45% of total attendance in 2017 FIFA U-17 World Cup with an average of 55,345 spectators.[270] The Calcutta Cricket and Football Club is the second-oldest cricket club in the world.[271][272]

Kolkata's Netaji Indoor Stadium served as host of the 1981 Asian Basketball Championship, where India's national basketball team finished 5th, ahead of teams that belong to Asia's basketball elite, such as Iran. The city has three 18-hole golf courses. The oldest is at the Royal Calcutta Golf Club, the first golf club built outside the United Kingdom.[273][274] The other two are located at the Tollygunge Club and at Fort William. The Royal Calcutta Turf Club hosts horse racing and polo matches.[275] The Calcutta Polo Club is considered the oldest extant polo club in the world.[276][277][278] The Calcutta Racket Club is a squash and racquet club in Kolkata. It was founded in 1793, making it one of the oldest rackets clubs in the world, and the first in the Indian subcontinent.[279][280] The Calcutta South Club is a venue for national and international tennis tournaments; it held the first grass-court national championship in 1946.[281][282] In the period 2005–2007, Sunfeast Open, a tier-III tournament on the Women's Tennis Association circuit, was held in the Netaji Indoor Stadium; it has since been discontinued.[283][284]

The Calcutta Rowing Club hosts rowing heats and training events. Kolkata, considered the leading centre of rugby union in India, gives its name to the oldest international tournament in rugby union, the Calcutta Cup.[285][286][287] The Automobile Association of Eastern India, established in 1904,[288][289] and the Bengal Motor Sports Club are involved in promoting motor sports and car rallies in Kolkata and West Bengal.[290][291] The Beighton Cup, an event organised by the Bengal Hockey Association and first played in 1895, is India's oldest field hockey tournament; it is usually held on the Mohun Bagan Ground of the Maidan.[292][293] Athletes from Kolkata include Sourav Ganguly and Pankaj Roy, who are former captains of the Indian national cricket team; Olympic tennis bronze medallist Leander Paes, golfer Arjun Atwal, and former footballers Sailen Manna, Chuni Goswami, P. K. Banerjee, and Subrata Bhattacharya.

Brickfair Closing Day by Dornbi

25 16

I have posted a similar photo at the beginning of the show. Can you spot the differences?

The energy of science, the warmth of the soul: Stephen William Hawking by ELISABETTA: Peace & Love

16 43

... and if one day you feel alone, sad, without strength, afraid and not able to go on....

think to this wonderful, special, strong person...

www.youtube.com/watch?v=Px5nokKPCVs
www.youtube.com/watch?v=xjBIsp8mS-c

Stephen William Hawking (8 January 1942 – 14 March 2018) was an English theoretical physicist, cosmologist, author and Director of Research at the Centre for Theoretical Cosmology within the University of Cambridge. His scientific works included a collaboration with Roger Penrose on gravitational singularity theorems in the framework of general relativity and the theoretical prediction that black holes emit radiation, often called Hawking radiation. Hawking was the first to set out a theory of cosmology explained by a union of the general theory of relativity and quantum mechanics. He was a vigorous supporter of the many-worlds interpretation of quantum mechanics. Hawking was an Honorary Fellow of the Royal Society of Arts (FRSA), a lifetime member of the Pontifical Academy of Sciences, and a recipient of the Presidential Medal of Freedom, the highest civilian award in the United States. In 2002, Hawking was ranked number 25 in the BBC's poll of the 100 Greatest Britons. He was the Lucasian Professor of Mathematics at the University of Cambridge between 1979 and 2009 and achieved commercial success with works of popular science in which he discusses his own theories and cosmology in general. His book, A Brief History of Time, appeared on the British Sunday Times best-seller list for a record-breaking 237 weeks. Hawking had a rare early-onset slow-progressing form of motor neurone disease (also known as amyotrophic lateral sclerosis or "ALS" and Lou Gehrig's disease), that gradually paralysed him over the decades. Even after the loss of his speech, he was still able to communicate through a speech-generating device, initially through use of a hand-held switch, and eventually by using a single cheek muscle. He died on 14 March 2018 at the age of 76. For more informations: en.wikipedia.org/wiki/Stephen_Hawking

THERE IT IS THE FAMOUS Bekenstein–Hawking formula which the same Hawking wishes to be printed on his tomb...

In physics, black hole thermodynamics is the area of study that seeks to reconcile the laws of thermodynamics with the existence of black-hole event horizons. As the study of the statistical mechanics of black-body radiation led to the advent of the theory of quantum mechanics, the effort to understand the statistical mechanics of black holes has had a deep impact upon the understanding of quantum gravity, leading to the formulation of the holographic principle. The second law of thermodynamics requires that black holes have entropy. If black holes carried no entropy, it would be possible to violate the second law by throwing mass into the black hole. The increase of the entropy of the black hole more than compensates for the decrease of the entropy carried by the object that was swallowed. For more informations: en.wikipedia.org/wiki/Black_hole_thermodynamics

HE WILL BE WITH ALL OF US FOR EVER....

********************************************************************************
“It is an illusion that photos are made with the camera…
they are made with the eye, heart and head.”
[Henry Cartier Bresson]
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Please don't use any of my images on websites, blogs or other media without my explicit written permission.

If I were not a physicist, I would probably be a musician. I often think in music. I live my daydreams in music. I see my life in terms of music. - Albert Einstein 🎵♩🎶🎤🎧🎷🎸🎹 . #ein by Anthony McCabe

Hagia Sophia byzantine church by oriana.italy

34 11

Sancta Sophia was designed by the Greek scientists: the physicist Isidore of Miletus and the matematician Anthemius of Tralles.

The architecture belongs to early Byzantine period, 330 - 730 AD.

It was during Emperor Justinian’s rule from 527 to 565 AD that Byzantine Art and architecture flowered. He instituted a building campaign primarily in Constantinople and later in Ravenna, Italy.

See further byzantine works HERE

Hagia_Sophia, Holy Wisdom

by Marco Bruni

7

Joy Division "here are the young men" with nun

F6F Hellcat by Florida Shoooter

38 22

I always like trying to build other people's designs in order to learn different techniques. Mad Physicist's Hellcat is another great example. I could not figure out how in the heck to get the wings folded back. Turns out I was pretty close. :) After looking at his pics and slowly building this, I found out he posted LDRAW instructions a lil while back. Figures. :) I had to change a few things because of LDD, but it still came out pretty close to his excellent design. Like most of my models, if I can get a small brick built flag in there, I do.

Credit to Mad Physicist for his Hellcat

Valerie Thomas, NASA Physicist by Chic Bee

26 3

Valerie Thomas' interest in math and science were not encouraged until her college years. After graduating with a degree in physics, Thomas accepted a position at NASA. She remained there until her retirement in 1995. During that time, Thomas received a patent for an illusion transmitter and contributed broadly to the organization's research efforts.

Early Life and Career

Thomas was born in February 1943 in Maryland. Fascinated by technology from a young age, Thomas was not encouraged to explore science. At a young age, she checked a book called The Boy's First Book On Electronics out of the library. Her father did not work on any of the projects with his daughter, despite his own interest in electronics.

After graduating from high school, Thomas finally got a chance to explore her interests as a student at Morgan State University. She was one of only two women at Morgan to major in physics. Thomas excelled in her studies. She graduated from Morgan and accepted a position as a data analyst/mathematician at NASA.

Thomas grew to be a valued NASA employee. In the 1970s, she managed the development of the image-processing systems for Landsat, the first satellite to send images to the Earth from space.

Illusion Transmitter Patent

In 1980, Thomas received a patent for an illusion transmitter. The device produces optical illusion images via two concave mirrors. Unlike flat mirrors, which produce images that appear to be inside, or behind the mirror, concave mirrors create images that appear to be real, or in front of the mirror itself. This technology was subsequently adopted by NASA and has since been adapted for use in surgery as well as the production of television and video screens.

Thomas continued to work for NASA until her retirement in 1995. During that time, she held a number of positions, including Project Manager of the Space Physics Analysis Network and Associate Chief of the Space Science Data Operations Office.

Over the course of her career, Thomas contributed widely to the study of space. She helped to develop computer program designs that supported research on Halley's Comet, the ozone layer, and satellite technology. For her achievements, Thomas received a number of NASA awards including the Goddard Space Flight Center Award of Merit and the NASA Equal Opportunity Medal. Her success as a scientist, despite the lack of early support for her interests, inspired Thomas to reach out to students. In addition to her work at NASA, she mentored youths through the National Technical Association and Science Mathematics Aerospace Research and Technology, Inc.

QUICK FACTS

Name: Valerie

Birth Year: 1943

Birth State: Maryland

Birth Country: United States

Gender: Female

Best Known For: Valerie Thomas is an African American scientist and inventor best known for her patented illusion transmitter and contributions to NASA research.

Industries

Space Exploration

Schools

Morgan State University

Interesting Facts

Valerie Thomas was one of only two women to major in physics at Morgan State University when she attended the school in the '60s.

Gerard K. O'Neill by The Hydromancer

17 2

Physicist Gerard K. O'Neill and a mock up of his O'Neill Cylinder space colony. 92 parts in total.

light floods into the Panthéon - fine art, complex angles in colour, Latin Quarter, Paris, France by Paul Fowler

43 2

The Panthéon (Latin: pantheon, from Greek πάνθειον (ἱερόν) '(temple) to all the gods' is a building in the Latin Quarter in Paris, France. It was originally built as a church dedicated to St. Genevieve and to house the reliquary châsse containing her relics but, after many changes, now functions as a secular mausoleum containing the remains of distinguished French citizens. It is an early example of neo-classicism, with a façade modelled on the Pantheon in Rome, surmounted by a dome that owes some of its character to Bramante's Tempietto. Located in the 5th arrondissement on the Montagne Sainte-Geneviève, the Panthéon looks out over all of Paris. Designer Jacques-Germain Soufflot had the intention of combining the lightness and brightness of the Gothic cathedral with classical principles, but its role as a mausoleum required the great Gothic windows to be blocked. King Louis XV vowed in 1744 that if he recovered from his illness he would replace the ruined church of the Abbey of St Genevieve with an edifice worthy of the patron saint of Paris. He did recover, and entrusted Abel-François Poisson, marquis de Marigny with the fulfillment of his vow. In 1755, Marigny commissioned Jacques-Germain Soufflot to design the church, with construction beginning two years later. The overall design was that of a Greek cross with a massive portico of Corinthian columns. Its ambitious lines called for a vast building 110 metres long by 84 meters wide, and 83 metres high. No less vast was its crypt. Soufflot's masterstroke is concealed from casual view: the triple dome, each shell fitted within the others, permits a view through the oculus of the coffered inner dome of the second dome, frescoed by Antoine Gros with The Apotheosis of Saint Genevieve. The outermost dome is built of stone bound together with iron cramps and covered with lead sheathing, rather than of carpentry construction, as was the common French practice of the period. Concealed flying buttresses pass the massive weight of the triple construction outwards to the portico columns. The foundations were laid in 1758, but due to economic problems work proceeded slowly. In 1780, Soufflot died and was replaced by his student, Jean-Baptiste Rondelet. The re-modelled Abbey of St. Genevieve was finally completed in 1790, coinciding with the early stages of the French Revolution. Upon the death of the popular French orator and statesman Honoré Gabriel Riqueti, comte de Mirabeau on 2 April 1791, the National Constituent Assembly, whose president had been Mirabeau, ordered that the building be changed from a church to a mausoleum for the interment of great Frenchmen, retaining Quatremère de Quincy to oversee the project. Mirabeau was the first person interred there, on 4 April 1791. Jean Guillaume Moitte created a pediment sculptural group The Fatherland crowning the heroic and civic virtues that was replaced upon the Bourbon Restoration with one by David d'Angers. Twice since then it has reverted to being a church, only to become again a meeting house dedicated to the great intellectuals of France. The cross of the dome, which was retained in compromise, is again visible during the current major restoration project. FOUCAULT PENDULUM: In 1851, physicist Léon Foucault demonstrated the rotation of the earth by constructing a 67-metre (220 ft) Foucault pendulum beneath the central dome. The original sphere from the pendulum was temporarily displayed at the Panthéon in the 1990s (starting in 1995) during renovations at the Musée des Arts et Métiers. The original pendulum was later returned to the Musée des Arts et Métiers, and a copy is now displayed at the Panthéon. It has been listed since 1920 as a monument historique by the French Ministry of Culture. From 1906 to 1922 the Panthéon was the site of Auguste Rodin's famous sculpture The Thinker. In 2006, Ernesto Neto, a Brazilian artist, installed "Léviathan Thot", an anthropomorphic installation inspired by the biblical monster. The art installation was in the Panthéon from 15 September 2006 until 31 October for Paris's Autumn Festival. BURIAL PLACE: By burying its great people in the Panthéon, the nation acknowledges the honour it received from them. As such, interment here is severely restricted and is allowed only by a parliamentary act for "National Heroes". Similar high honours exist in Les Invalides for historical military leaders such as Napoléon, Turenne and Vauban. Among those buried in its necropolis are Voltaire, Rousseau, Victor Hugo, Émile Zola, Jean Moulin, Louis Braille, Jean Jaurès and Soufflot, its architect. In 1907 Marcellin Berthelot was buried with his wife Mme Sophie Berthelot. Marie Curie was interred in 1995. Geneviève de Gaulle-Anthonioz and Germaine Tillion, heroines of the French resistance, were interred in 2015. The widely repeated story that the remains of Voltaire were stolen by religious fanatics in 1814 and thrown into a garbage heap is false. Such rumours resulted in the coffin being opened in 1897, which confirmed that his remains were still present. en.wikipedia.org/wiki/Panthéon

"Physicist" (II) by blissful-penguin

26 8

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Phot.Hamburg.TV.Tower.01.071223.6419.jpg by frank müller

16 198

Germany, Hamburg, TV Tower „Heinrich-Hertz-Turm“

The Heinrich-Hertz-Tower, named after the German & Hamburg-born physicist, is a radio telecommunication tower & a famous landmark of Hamburg, built 1965–1968 near the city park “Planten & Blomen” (Plants & Flowers). With an overall height of 279,2 m it is Hamburg's tallest building.

The observation platform & restaurant were closed, due to asbestos decontamination since January 2001, after redevelopment no operating company could be found till now, also to accomplish with todays strictly

safety regulations & other necessary improvement estimated 10 million € are needed. Latest by 2045 the tower has to be demolished due to fatigue of the structural fabric.

👉 One World one Dream,

...Danke, Xièxie 谢谢, Thanks, Gracias, Merci, Grazie, Obrigado, Arigatô, Dhanyavad, Chokrane to you & over

12 million visits in my photostream with countless motivating comments

Evangelista Torricelli (1608-1647) by Alfredo Liverani

9 6

Monument to the Italian physicist and mathematician, best known for his invention of the barometer.

By Alessandro Tomba 1864.

In Faenza.

#028/117 Monument

beautiful light streams into Le Panthéon, adding more glory to it, fine art black & white, Latin Quarter, Paris, France by Paul Fowler

36 3

The Panthéon (Latin: pantheon, from Greek πάνθειον (ἱερόν) '(temple) to all the gods' is a building in the Latin Quarter in Paris, France. It was originally built as a church dedicated to St. Genevieve and to house the reliquary châsse containing her relics but, after many changes, now functions as a secular mausoleum containing the remains of distinguished French citizens. It is an early example of neo-classicism, with a façade modelled on the Pantheon in Rome, surmounted by a dome that owes some of its character to Bramante's Tempietto. Located in the 5th arrondissement on the Montagne Sainte-Geneviève, the Panthéon looks out over all of Paris. Designer Jacques-Germain Soufflot had the intention of combining the lightness and brightness of the Gothic cathedral with classical principles, but its role as a mausoleum required the great Gothic windows to be blocked. King Louis XV vowed in 1744 that if he recovered from his illness he would replace the ruined church of the Abbey of St Genevieve with an edifice worthy of the patron saint of Paris. He did recover, and entrusted Abel-François Poisson, marquis de Marigny with the fulfillment of his vow. In 1755, Marigny commissioned Jacques-Germain Soufflot to design the church, with construction beginning two years later. The overall design was that of a Greek cross with a massive portico of Corinthian columns. Its ambitious lines called for a vast building 110 metres long by 84 meters wide, and 83 metres high. No less vast was its crypt. Soufflot's masterstroke is concealed from casual view: the triple dome, each shell fitted within the others, permits a view through the oculus of the coffered inner dome of the second dome, frescoed by Antoine Gros with The Apotheosis of Saint Genevieve. The outermost dome is built of stone bound together with iron cramps and covered with lead sheathing, rather than of carpentry construction, as was the common French practice of the period. Concealed flying buttresses pass the massive weight of the triple construction outwards to the portico columns. The foundations were laid in 1758, but due to economic problems work proceeded slowly. In 1780, Soufflot died and was replaced by his student, Jean-Baptiste Rondelet. The re-modelled Abbey of St. Genevieve was finally completed in 1790, coinciding with the early stages of the French Revolution. Upon the death of the popular French orator and statesman Honoré Gabriel Riqueti, comte de Mirabeau on 2 April 1791, the National Constituent Assembly, whose president had been Mirabeau, ordered that the building be changed from a church to a mausoleum for the interment of great Frenchmen, retaining Quatremère de Quincy to oversee the project. Mirabeau was the first person interred there, on 4 April 1791. Jean Guillaume Moitte created a pediment sculptural group The Fatherland crowning the heroic and civic virtues that was replaced upon the Bourbon Restoration with one by David d'Angers. Twice since then it has reverted to being a church, only to become again a meeting house dedicated to the great intellectuals of France. The cross of the dome, which was retained in compromise, is again visible during the current major restoration project. FOUCAULT PENDULUM: In 1851, physicist Léon Foucault demonstrated the rotation of the earth by constructing a 67-metre (220 ft) Foucault pendulum beneath the central dome. The original sphere from the pendulum was temporarily displayed at the Panthéon in the 1990s (starting in 1995) during renovations at the Musée des Arts et Métiers. The original pendulum was later returned to the Musée des Arts et Métiers, and a copy is now displayed at the Panthéon. It has been listed since 1920 as a monument historique by the French Ministry of Culture. From 1906 to 1922 the Panthéon was the site of Auguste Rodin's famous sculpture The Thinker. In 2006, Ernesto Neto, a Brazilian artist, installed "Léviathan Thot", an anthropomorphic installation inspired by the biblical monster. The art installation was in the Panthéon from 15 September 2006 until 31 October for Paris's Autumn Festival. BURIAL PLACE: By burying its great people in the Panthéon, the nation acknowledges the honour it received from them. As such, interment here is severely restricted and is allowed only by a parliamentary act for "National Heroes". Similar high honours exist in Les Invalides for historical military leaders such as Napoléon, Turenne and Vauban. Among those buried in its necropolis are Voltaire, Rousseau, Victor Hugo, Émile Zola, Jean Moulin, Louis Braille, Jean Jaurès and Soufflot, its architect. In 1907 Marcellin Berthelot was buried with his wife Mme Sophie Berthelot. Marie Curie was interred in 1995. Geneviève de Gaulle-Anthonioz and Germaine Tillion, heroines of the French resistance, were interred in 2015. The widely repeated story that the remains of Voltaire were stolen by religious fanatics in 1814 and thrown into a garbage heap is false. Such rumours resulted in the coffin being opened in 1897, which confirmed that his remains were still present. en.wikipedia.org/wiki/Panthéon

Church of St. Ignatius by Linda De Volder

5

CROATIA.

DUBROVNIK.

Summer break.

Jesuit Church - Dubrovniks most beautiful baroque complex

The baroque stairs connecting Gundulić Square with another square named after the great Dubrovnik physicist Ruđer Bošković are reminiscent of some etymologists who believe that the word baroque originated from the word shell. The one time venue of Shakespeares play Romeo and Juliet, the beautiful stairs very much resemble the ones leading to the Trinit? dei Monti Church in Rome from the Piazza di Spagna. Designed by the Roman architect Pietro Passalacque in 1738, the stairs lead to St Ignatius Church adjacent to the famous Jesuit school Collegium Ragusinum. The Church of St Ignatius - or the Jesuits, as the people of Dubrovnik call it - is the work of the famed Jesuit architect and painter Ignazio Pozzo, who worked on the church from 1699 to 1703.

The church was completed in 1725 and opened in 1729. The construction of both the Church and the Collegium began with the funds donated by a Jesuit from the Gundulić family, yet the donor had died before the designs were completed. The Collegium Ragusinum was actually founded because the people of Dubrovnik were dissatisfied with the Italian teachers with whom they often came into conflict. As soon as he was appointed, the Italian born head of the Dubrovnik diocese Beccadelli initiated the opening of the Jesuit Collegium in 1555.

The idea was realised as late as in 1658, after numerous problems with the ownership of the land had been solved. Namely, in order to build the Collegium and the Church, a large number of houses in the oldest part of the city had to be demolished. This complex is considered to be the finest Baroque set of buildings in Dubrovnik, and - according to many - in all of Dalmatia. It is thus not surprising that theatre directors at the Dubrovnik Summer Festival often use this venue as an open-air stage.

tzdubrovnik.hr/lang/en/get/sakralni_objekti/5101/church_o...

Young Physicist by Tom Bentz

3

AI Generated

Imagined in MidJourney

Ørstedsparken by M_Strasser

19 10

Ørstedsparken is a public park in central Copenhagen, Denmark. One in a series of parks which were laid out on the grounds of the old fortification ring after it was decommissioned in the 1870s, the park still retains elements from the old fortifications in its topography—a section of the moat now serve as an elongated lake and former bastions appear in the landscape as small hills. The park is named for the brothers Ørsted, the politician and jurist Anders Sandøe Ørsted, and the physicist Hans Christian Ørsted, who both are commemorated with monuments in the park. (Wikipedia)

outside and looking up and up, the magnificent, sumptuous Panthéon, church, memorial, tomb to the famous, in the heart of the Latin Quarter, Paris, France by Paul Fowler

32

The Panthéon (Latin: pantheon, from Greek πάνθειον (ἱερόν) '(temple) to all the gods' is a building in the Latin Quarter in Paris, France. It was originally built as a church dedicated to St. Genevieve and to house the reliquary châsse containing her relics but, after many changes, now functions as a secular mausoleum containing the remains of distinguished French citizens. It is an early example of neo-classicism, with a façade modelled on the Pantheon in Rome, surmounted by a dome that owes some of its character to Bramante's Tempietto. Located in the 5th arrondissement on the Montagne Sainte-Geneviève, the Panthéon looks out over all of Paris. Designer Jacques-Germain Soufflot had the intention of combining the lightness and brightness of the Gothic cathedral with classical principles, but its role as a mausoleum required the great Gothic windows to be blocked. King Louis XV vowed in 1744 that if he recovered from his illness he would replace the ruined church of the Abbey of St Genevieve with an edifice worthy of the patron saint of Paris. He did recover, and entrusted Abel-François Poisson, marquis de Marigny with the fulfillment of his vow. In 1755, Marigny commissioned Jacques-Germain Soufflot to design the church, with construction beginning two years later. The overall design was that of a Greek cross with a massive portico of Corinthian columns. Its ambitious lines called for a vast building 110 metres long by 84 meters wide, and 83 metres high. No less vast was its crypt. Soufflot's masterstroke is concealed from casual view: the triple dome, each shell fitted within the others, permits a view through the oculus of the coffered inner dome of the second dome, frescoed by Antoine Gros with The Apotheosis of Saint Genevieve. The outermost dome is built of stone bound together with iron cramps and covered with lead sheathing, rather than of carpentry construction, as was the common French practice of the period. Concealed flying buttresses pass the massive weight of the triple construction outwards to the portico columns. The foundations were laid in 1758, but due to economic problems work proceeded slowly. In 1780, Soufflot died and was replaced by his student, Jean-Baptiste Rondelet. The re-modelled Abbey of St. Genevieve was finally completed in 1790, coinciding with the early stages of the French Revolution. Upon the death of the popular French orator and statesman Honoré Gabriel Riqueti, comte de Mirabeau on 2 April 1791, the National Constituent Assembly, whose president had been Mirabeau, ordered that the building be changed from a church to a mausoleum for the interment of great Frenchmen, retaining Quatremère de Quincy to oversee the project. Mirabeau was the first person interred there, on 4 April 1791. Jean Guillaume Moitte created a pediment sculptural group The Fatherland crowning the heroic and civic virtues that was replaced upon the Bourbon Restoration with one by David d'Angers. Twice since then it has reverted to being a church, only to become again a meeting house dedicated to the great intellectuals of France. The cross of the dome, which was retained in compromise, is again visible during the current major restoration project. FOUCAULT PENDULUM: In 1851, physicist Léon Foucault demonstrated the rotation of the earth by constructing a 67-metre (220 ft) Foucault pendulum beneath the central dome. The original sphere from the pendulum was temporarily displayed at the Panthéon in the 1990s (starting in 1995) during renovations at the Musée des Arts et Métiers. The original pendulum was later returned to the Musée des Arts et Métiers, and a copy is now displayed at the Panthéon. It has been listed since 1920 as a monument historique by the French Ministry of Culture. From 1906 to 1922 the Panthéon was the site of Auguste Rodin's famous sculpture The Thinker. In 2006, Ernesto Neto, a Brazilian artist, installed "Léviathan Thot", an anthropomorphic installation inspired by the biblical monster. The art installation was in the Panthéon from 15 September 2006 until 31 October for Paris's Autumn Festival. BURIAL PLACE: By burying its great people in the Panthéon, the nation acknowledges the honour it received from them. As such, interment here is severely restricted and is allowed only by a parliamentary act for "National Heroes". Similar high honours exist in Les Invalides for historical military leaders such as Napoléon, Turenne and Vauban. Among those buried in its necropolis are Voltaire, Rousseau, Victor Hugo, Émile Zola, Jean Moulin, Louis Braille, Jean Jaurès and Soufflot, its architect. In 1907 Marcellin Berthelot was buried with his wife Mme Sophie Berthelot. Marie Curie was interred in 1995. Geneviève de Gaulle-Anthonioz and Germaine Tillion, heroines of the French resistance, were interred in 2015. The widely repeated story that the remains of Voltaire were stolen by religious fanatics in 1814 and thrown into a garbage heap is false. Such rumours resulted in the coffin being opened in 1897, which confirmed that his remains were still present. en.wikipedia.org/wiki/Panthéon

Lisunov Li-2T HA-LIX Malev (Gold Timer Foundation) | ILA Berlin 2014 by Horatiu Goanta

18

One of the few flyable Lisunov 2 in the world on static display during ILA (Internationale Luft-und Raumfahrtausstellung) Berlin 2014. Named after Theodore von Kármán (Kármán Tódor in Hungarian), a famous mathematician, aerospace engineer and physicist. It is funny how he is now famous in Hungary, despite the fact that as a Hungarian Jew he was forced to flee the Holocaust (enforced by Admiral Horthy), went to America and did his work there. But enough politics, let's just enjoy a flying soviet DC-3 copy.

Categories:

Lisunov - Li-2 - DC-3 - Warbird - Vintage Aircraft - ILA 2014

Collections:

Aircraft - Airports - Airshows - Top 100

So quantum physicists are right ... string really does hold the key ! by Les Allen

36 10

Taken with a Panasonic Lumix DMC-G1 and 20mm f:1.7. I just picked up a new (old) wooden engineers toolbox to house the overflow from my existing camera repair tools box. I was quite taken by the grain on the Oak door so, I thought I'd better get a camera on it !

brother by Teresa Raw

12

Physicist

Coimbra. Portugal 2015

Fujicolor C200

Olympus XA 1

Sir Isaac Newton by Tony Shertila

20 48

Sir Isaac Newton was an English physicist and mathematician (described in his own day as a "natural philosopher") who is widely recognised as one of the most influential scientists of all time and as a key figure in the scientific revolution. His book Philosophiæ Naturalis Principia Mathematica ("Mathematical Principles of Natural Philosophy"), first published in 1687.

Isaac Newton was born (according to the Julian calendar in use in England at the time) on Christmas Day, 25 December 1642.

Newton Lived at Woolsthorp manor after graduating at Trinity College, Cambridge.

In 1667 Newton returned to Cambridge and was elected as a fellow of Trinity. Fellows were required to become ordained priests. Newton avoided this by means of a special permission from Charles II as his unconventional views stood in the way.

2014 04 1305 East Anglia Holiday Grantham Woolsthorpe Manor 1HDR

A physicist (the doubt) by Roberto Casadio

9 1

City Cemetery Göttingen by Sylvi

13 45

For all physicist and chemist

Stadtfriedhof Göttingen - Der Teich

Waiting by EightBitTony

12 2

Waiting for their shopping companion, reading up on the 10 Physicists who transformed our understanding of reality.

Konstantin Batygin by Christopher Michel

13 2

On November 28, 2022, I photographed Konstantin Batygin at Caltech—first at the Athenaeum, then in his office at South Mudd. He arrived in a black shirt, torn jeans, and a biker jacket. Some physicists dress like rock stars; Konstantin is one. He’s also the lead singer and guitarist for the band The Seventh Season. It was clear from the moment he stepped into the room that his identity as a scientist and musician weren’t separate things but different manifestations of the same creative force.

His blackboard was a chaotic, beautiful mess—equations scrawled in every direction, the remnants of deep gravitational musings. As he spoke about his work on Planet Nine, the elusive theoretical planet lurking at the edges of our solar system, he casually plucked at the strings of his bass guitar. The interplay was effortless, as if physics and music shared a common rhythm only he could hear.

Batygin's mind moves in unexpected ways, unafraid of the speculative and the audacious. Alongside his collaborator Mike Brown, he has built a compelling case for the existence of Planet Nine—an unseen world whose presence is inferred by the gravitational tugs it exerts on the Kuiper Belt’s most distant objects. Unlike previous claims of hidden planets, this one rests on the sturdy foundations of orbital mechanics and statistical evidence, making it one of the most tantalizing mysteries in planetary science.

As we talked, he mentioned that, from time to time, a museum will come and pack up his blackboard—preserving its contents as if it were an artifact from a lost civilization. When that happens, he simply starts fresh, chalk in hand, equations unfolding once again in their swirling, elegant logic. It is a reminder that science, like music, is an evolving composition—an unfinished symphony of discovery.

Two Ways To Live Your Life by johnshlau

256 133

“There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.” - Albert Einstein

Taken in Shing Mun Valley Park, Kwai Tsung, Kowloon, Hong Kong

"Four Wings and a Prayer" by Doris Burfind

16 10

www.publishersweekly.com/978-0-375-40208-1

In "... a book called The End of Science, ...scientists were closing in on a unifying theory to explain everything... the physicists were going to be able to tell us how the world worked, and we still wouldn't know how a single monarch butterfly found its way from Canada to Mexico, or the answer to the hundreds of questions raised by its flight."

fine art black & white view of the wonderful crypt of the magnificent Panthéon, a gem of the Latin Quarter, Paris, France by Paul Fowler

29 2

Exploring the architectural delightful crypt of the www.flickr.com/photos/upload/# with PKC Fowler - we cooperated with the camera and cannot remember who took which shot.

The Panthéon (Latin: pantheon, from Greek πάνθειον (ἱερόν) '(temple) to all the gods' is a building in the Latin Quarter in Paris, France. It was originally built as a church dedicated to St. Genevieve and to house the reliquary châsse containing her relics but, after many changes, now functions as a secular mausoleum containing the remains of distinguished French citizens. It is an early example of neo-classicism, with a façade modelled on the Pantheon in Rome, surmounted by a dome that owes some of its character to Bramante's Tempietto. Located in the 5th arrondissement on the Montagne Sainte-Geneviève, the Panthéon looks out over all of Paris. Designer Jacques-Germain Soufflot had the intention of combining the lightness and brightness of the Gothic cathedral with classical principles, but its role as a mausoleum required the great Gothic windows to be blocked. King Louis XV vowed in 1744 that if he recovered from his illness he would replace the ruined church of the Abbey of St Genevieve with an edifice worthy of the patron saint of Paris. He did recover, and entrusted Abel-François Poisson, marquis de Marigny with the fulfillment of his vow. In 1755, Marigny commissioned Jacques-Germain Soufflot to design the church, with construction beginning two years later. The overall design was that of a Greek cross with a massive portico of Corinthian columns. Its ambitious lines called for a vast building 110 metres long by 84 meters wide, and 83 metres high. No less vast was its crypt. Soufflot's masterstroke is concealed from casual view: the triple dome, each shell fitted within the others, permits a view through the oculus of the coffered inner dome of the second dome, frescoed by Antoine Gros with The Apotheosis of Saint Genevieve. The outermost dome is built of stone bound together with iron cramps and covered with lead sheathing, rather than of carpentry construction, as was the common French practice of the period. Concealed flying buttresses pass the massive weight of the triple construction outwards to the portico columns. The foundations were laid in 1758, but due to economic problems work proceeded slowly. In 1780, Soufflot died and was replaced by his student, Jean-Baptiste Rondelet. The re-modelled Abbey of St. Genevieve was finally completed in 1790, coinciding with the early stages of the French Revolution. Upon the death of the popular French orator and statesman Honoré Gabriel Riqueti, comte de Mirabeau on 2 April 1791, the National Constituent Assembly, whose president had been Mirabeau, ordered that the building be changed from a church to a mausoleum for the interment of great Frenchmen, retaining Quatremère de Quincy to oversee the project. Mirabeau was the first person interred there, on 4 April 1791. Jean Guillaume Moitte created a pediment sculptural group The Fatherland crowning the heroic and civic virtues that was replaced upon the Bourbon Restoration with one by David d'Angers. Twice since then it has reverted to being a church, only to become again a meeting house dedicated to the great intellectuals of France. The cross of the dome, which was retained in compromise, is again visible during the current major restoration project. FOUCAULT PENDULUM: In 1851, physicist Léon Foucault demonstrated the rotation of the earth by constructing a 67-metre (220 ft) Foucault pendulum beneath the central dome. The original sphere from the pendulum was temporarily displayed at the Panthéon in the 1990s (starting in 1995) during renovations at the Musée des Arts et Métiers. The original pendulum was later returned to the Musée des Arts et Métiers, and a copy is now displayed at the Panthéon. It has been listed since 1920 as a monument historique by the French Ministry of Culture. From 1906 to 1922 the Panthéon was the site of Auguste Rodin's famous sculpture The Thinker. In 2006, Ernesto Neto, a Brazilian artist, installed "Léviathan Thot", an anthropomorphic installation inspired by the biblical monster. The art installation was in the Panthéon from 15 September 2006 until 31 October for Paris's Autumn Festival. BURIAL PLACE: By burying its great people in the Panthéon, the nation acknowledges the honour it received from them. As such, interment here is severely restricted and is allowed only by a parliamentary act for "National Heroes". Similar high honours exist in Les Invalides for historical military leaders such as Napoléon, Turenne and Vauban. Among those buried in its necropolis are Voltaire, Rousseau, Victor Hugo, Émile Zola, Jean Moulin, Louis Braille, Jean Jaurès and Soufflot, its architect. In 1907 Marcellin Berthelot was buried with his wife Mme Sophie Berthelot. Marie Curie was interred in 1995. Geneviève de Gaulle-Anthonioz and Germaine Tillion, heroines of the French resistance, were interred in 2015. The widely repeated story that the remains of Voltaire were stolen by religious fanatics in 1814 and thrown into a garbage heap is false. Such rumours resulted in the coffin being opened in 1897, which confirmed that his remains were still present. en.wikipedia.org/wiki/Panthéon

The universe is a veil woven of necessity and freedom, of mathematical rigor and musical play; every phenomenon participates in these two principles: everything is situated in two apparently divergent but at bottom concordant dimensions. by Traditional Quotes and Symbols

14

One point that certain physicists do not seem to understand is that the mechanism of the world can be neither purely deterministic nor a fortiori purely arbitrary. In reality, the universe is a veil woven of necessity and freedom, of mathematical rigor and musical play; every phenomenon participates in these two principles, which amounts to saying that everything is situated in two apparently divergent but at bottom concordant dimensions, exactly as the dimensions of space are concordant while giving rise to divergent appearances that are irreconcilable from the standpoint of a planimetric view of objects.

Another point that moderns do not grasp, is that there is no reason for necessarily seeking the cause of a phenomenon on the plane where it is produced, and that on the contrary one has to consider the possibility of a non-material cause, above all when it is a question of a phenomenon whose beginning is unknown a priori, and unknowable materially, as is the origin of living beings.

Transformist evolutionism is the classical example of the bias that invents "horizontal" causes because one does not wish to admit a "vertical" dimension: one seeks to extort from the physical plane a cause that it cannot furnish and that is necessarily situated above matter.

Even within the order of physical causes, one has to take into account the simultaneous presence of the immanent metaphysical Cause: if a seed is the immediate cause of a plant, it is because the divine archetype intervenes in the physical causality. Geometrically speaking, causes can be situated on the "concentric circles" that constitute the Universe, but other causes - and with all the more reason the First Cause - are situated at the Center and act through the radii emanating from it.

The divine Intellect contains the archetypes of creation, and it is starting from this Cause - or from this causal system - at a given cyclic "moment" of the cosmogonic process, that the "ideas" are "incarnated" which will be manifested in the form of contingent creatures.

We do not ask physicists to be content with an anthropomorphic and naive creationism; but at least it would be logical on their part - since they aim at a total and flawless science - to try to understand the traditional ontocosmological doctrines, especially the Hindu doctrine of the envelopes (kosha) of the Self (Atma): a doctrine that, precisely, presents the Universe as a system of circles proceeding from the Center-Principle to that extreme limit which for us is matter.

For human science does not derive solely from the need to know and to register; more profoundly its origin is the thirst for the essential; now the sense of essentiality attracts us toward shores other than those of the limited plane of physical phenomena alone.

---

Frithjof Schuon: Roots of the Human Condition

In an Infinite Sphere by Laurent Goldstein

26 39

“Nature is an infinite sphere whose center is everywhere and whose circumference is nowhere”.

( Pascal - French Mathematician, Philosopher and Physicist, 1623-1662)

This was shot at the door of the Sas-Bahu temple (mother-in-law and daughter-in-law temple) located in Gwalior, in the central Indian state of Madhya Pradesh.

This temple, initially dedicated to Vishnu, was built in red sandstone during the rule of the Kachchhapaghatas in the 10th century .

It was at sunset, I was alone, the temple seemed to be infinite with the many sculpted spheres of its amazing architecture.

I decided to walk inside towards the center from nowhere to everywhere...

View On Black

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"Physicist" by blissful-penguin

24 7

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Fluence by Robert Hamilton

29 56

Inspired by the master and my two favorite physicists.

www.flickr.com/photos/maxxwellsmart/

View Large On Black

Albert Einstein's Lectures on Relativity - The Special and General Theory by Chic Bee

16 4

If anyone objects to my using this image on Flickr, just tell me and I will remove it!!

As an experiment, and to fulfill my audiologist's explicit requirements, I’m reading the Gutenberg Press online free version aloud. The goal is to retrain my brain to understand what the cochlear implant hears, i.e., the signals it sends to my brain.

The LibriVox version shown here is not understandable. It doesn't work for me. So I've started reading the Gutenberg Project's online version of Albert Einstein's Lectures on The Meaning Of Relativity aloud.

Today, I will try having my aid read it aloud, with me reading it on my mobile phone or printed out on my printer.

It should be an interesting experiment.

_________________________________________________

Here’s a link to The Gutenberg Project Version that you can read on your computer or mobil phone:

www.gutenberg.org/files/36276/36276-pdf.pdf

After going to the Gutenberg version;

1. In your browser's View, set the size to see a portion of the first page that you can read easily.

2. Scroll down to start reading this page and all other pages of the book.

Tags:

"Cochlear Implant" "Bionic Man" "Retrain The Brain" "Reading Aloud" Book "Book Search" "Project Gutenberg" Ebook Audiologist Recommendation Experiment Physics Physicist Teaching "Love of Books" "Meaning of Relativity" "Albert Einstein" Lecture "Special Relativity" "General Relativity"

IMG_7306 V2

Einstein at the Grand Canyon by Museum of Photographic Arts

52 2

Title: Einstein at the Grand Canyon

Artist: Eugene Omar Goldbeck

Artist Bio: American, 1892 - 1986

Creation Date: 1922

Process: gelatin silver print

Credit Line: Gift of Terry Etherton

Accession Number: 1987.011.001

LONDON, ENGLAND, APRIL 2017 #4275A ΛΟΝΔΙΝΟ, ΑΓΓΛΙΑ, ΑΠΡΙΛΙΟΣ 2017 by Thanassis & Theresa Fournarakos

6

JAMES CLERK MAXWELL (1831-1879) Physicist

Lived here

Taken on April 13, 2017.

My wife Theresa and I are staying two nights 12 & 13 April, in London at the DoubleTree by Hilton hotel near Hyde Park, then travelling on to Cambridgeshire to spend Easter with my wife's family. We return to Athens, Greece on April 21st, 2017.

Thanassis Fournarakos - Θανάσης Φουρναράκος

Professional Photographer, Athens, Greece

(retired in 2011, born in 1946).

None of my images may be downloaded, copied, reproduced, manipulated or used on websites, blogs or other media without my explicit written permission. THANK YOU!

MAN TGS Car Carrier by Loek

8 5

Quite a while ago, Ralph (aka Mad Physicist) posted his rather awesome Mercedes Car Carrier.

Rightfully so I was kinda curious to also make one, since I also have a lot of 10-wide cars. So this was raised. Which, well, was not so good. Mainly because the truck was too small for the scale.

Then, two years later, I stumbled across it again. So I asked for advice on scaling to Ralph, and took his advices to make this thing to carry my Citroëns around.

Again, a MAN cab, but now in orange, and it's 14-wide instead of 12.

I would always like a white background for my BlueRender but this time around, LDD got overloaded pretty heavy. The truck without cars might only contain 1622 pieces, but put the cars on it and it becomes 5691. So. This could be my largest build to date.

Also no pictures without cars on it, it's really hard to take them off especially when LDD has a hard time loading all of it.

Hagia Sophia byzantine Cathedral by oriana.italy

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Sancta Sophia was designed by the Greek scientists: the physicist Isidore of Miletus and the matematician Anthemius of Tralles.

The architecture belongs to early Byzantine period, 330 - 730 AD.

It was during Emperor Justinian’s rule from 527 to 565 AD that Byzantine Art and architecture flowered. He instituted a building campaign primarily in Constantinople and later in Ravenna, Italy.

See further byzantine works HERE

Walk up to the first floor of Hagia Sophia

Byzantine Emperor Constantine XI Palaiologos tribute

Hagia_Sophia, Holy Wisdom

Hans Bethe Before I Knew Him - The Los Alamos Years by Chic Bee

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This portrait of Professor Hans Bethe is displayed in Los Alamos. In those days, he was the head of the Manhattan Project's theoretical group. He was a Noble Prize winning physicist who determined the nuclear source of the sun's energy. The sun is mainly composed of hydrogen nuclei. Hans Bethe identified the process by which the sun synthesizes the elements of ascending atomic numbers greater than that of hydrogen. He showed it was based on a catalytic cycle involving nuclear elements up through carbon nuclei. I was fortunate to have him review my work in later years.

After I received my Ph.D. in Nuclear Physics from M.I.T. in 1965, I worked for a company in a town near M.I.T.. The founder, Arthur Kantrowitz, was a Professor at Cornell, as was Hans Bethe. Hans came each month as a consultant. He reviewed significant work and gave his thoughts and recommendations. I presented work at Committee meetings for him to review. He was pleased with my group's results. I spoke with him again a few years later when he gave a lecture at The Weizmann Institute of Science in Rehovot, Israel. His lecture was about the creation of the elements above hydrogen in the sun that are observed in the discrete spectral lines in the sun's continuous light spectrum. The nuclear creation process involves a catalytic nuclear cycle from hydrogen up through carbon. That was the work for which he had received the Nobel Prize in Physics years earlier. Needless to say, it was a wonderful presentation.

Afterwards, I went up to talk to him. I told him that I was struck with the similarities between his presentation and the work we were doing, that he had reviewed at AERL. He said “I was often struck by the very same thought.”

Needless to say, I was pleased, actually thrilled, that he had good memories of me.

USS Intrepid Bow sections 7 by Ed Diment

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All four of Mad Physicist's aircraft designs on the foredeck.

_MG_4071 copy by Carolyn Pepper

Fred Begay, aka Fred Young, or Clever Fox a Navajo/Ute nuclear physicist and artist created this work which is exhibited at the Museum of Indian Arts and Culture in Santa Fe, New Mexico.

"You are a despicable aesthete" "Sie sind ein jämmerlicher Ästhet" - Quote: Dürrenmatt Die Physiker The Physicists Page 39 -Work in Progress by Ingrid Hedbavny

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Part of "res noscenda note notiz sketch skizze material sammlung collection entwurf überlegung gedanke brainstorming musterbogen schnittmuster zwischenbilanz bestandsaufnahme rückschau vorschau" - Empty Padded ~ LeerGefüllt - Time at Work - Left handed drawings and writings on the empty left pages of my prompter`s book: Soufflierbuch "Die Physiker The physicists" (Friedrich Dürrenmatt) Seite 39

DMC-GH3 - P1040376 - 2015-05-13 panasonic lumix

#thema #themenkreis #aesthetizismus #work #arbeit #handwerk #theater #theatre #probe #rehearsal #performance #improvisation #fermate #entwurf #face #gesicht #portrait #porträt #spiegelaffe #abstrakt #körper #body #schriftbild #schaubild #schnittmuster #maske #mask #narrenturm #blue #blau #brille #glasses #affe #mandrill #pavian #spiegel #mirror

Dualism....immaterial properties are possessed by what is otherwise a purely material thing by Hughes Songe

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1. The Mind-Body Problem and the History of Dualism

1.1 The Mind-Body Problem

The mind-body problem is the problem: what is the relationship between mind and body? Or alternatively: what is the relationship between mental properties and physical properties?

Humans have (or seem to have) both physical properties and mental properties. People have (or seem to have)the sort of properties attributed in the physical sciences. These physical properties include size, weight, shape, colour, motion through space and time, etc. But they also have (or seem to have) mental properties, which we do not attribute to typical physical objects These properties involve consciousness (including perceptual experience, emotional experience, and much else), intentionality (including beliefs, desires, and much else), and they are possessed by a subject or a self. Physical properties are public, in the sense that they are, in principle, equally observable by anyone. Some physical properties – like those of an electron – are not directly observable at all, but they are equally available to all, to the same degree, with scientific equipment and techniques. The same is not true of mental properties. I may be able to tell that you are in pain by your behaviour, but only you can feel it directly. Similarly, you just know how something looks to you, and I can only surmise. Conscious mental events are private to the subject, who has a privileged access to them of a kind no-one has to the physical. The mind-body problem concerns the relationship between these two sets of properties. The mind-body problem breaks down into a number of components. The ontological question: what are mental states and what are physical states? Is one class a subclass of the other, so that all mental states are physical, or vice versa? Or are mental states and physical states entirely distinct?

The causal question: do physical states influence mental states? Do mental states influence physical states? If so, how?

Different aspects of the mind-body problem arise for different aspects of the mental, such as consciousness, intentionality, the self. The problem of consciousness: what is consciousness? How is it related to the brain and the body? The problem of intentionality: what is intentionality? How is it related to the brain and the body? The problem of the self: what is the self? How is it related to the brain and the body? Other aspects of the mind-body problem arise for aspects of the physical. For example:

The problem of embodiment: what is it for the mind to be housed in a body? What is it for a body to belong to a particular subject?

The seemingly intractable nature of these problems have given rise to many different philosophical views.

Materialist views say that, despite appearances to the contrary, mental states are just physical states. Behaviourism, functionalism, mind-brain identity theory and the computational theory of mind are examples of how materialists attempt to explain how this can be so. The most common factor in such theories is the attempt to explicate the nature of mind and consciousness in terms of their ability to directly or indirectly modify behaviour, but there are versions of materialism that try to tie the mental to the physical without explicitly explaining the mental in terms of its behaviour-modifying role. The latter are often grouped together under the label ‘non-reductive physicalism’, though this label is itself rendered elusive because of the controversial nature of the term ‘reduction’.

Idealist views say that physical states are really mental. This is because the physical world is an empirical world and, as such, it is the intersubjective product of our collective experience.

Dualist views (the subject of this entry) say that the mental and the physical are both real and neither can be assimilated to the other. For the various forms that dualism can take and the associated problems, see below.

In sum, we can say that there is a mind-body problem because both consciousness and thought, broadly construed, seem very different from anything physical and there is no convincing consensus on how to build a satisfactorily unified picture of creatures possessed of both a mind and a body.

Other entries which concern aspects of the mind-body problem include (among many others): behaviorism, consciousness, eliminative materialism, epiphenomenalism, functionalism, identity theory, intentionality, mental causation, neutral monism, and physicalism.

1.2 History of dualism

In dualism, ‘mind’ is contrasted with ‘body’, but at different times, different aspects of the mind have been the centre of attention. In the classical and mediaeval periods, it was the intellect that was thought to be most obviously resistant to a materialistic account: from Descartes on, the main stumbling block to materialist monism was supposed to be ‘consciousness’, of which phenomenal consciousness or sensation came to be considered as the paradigm instance.

The classical emphasis originates in Plato’s Phaedo. Plato believed that the true substances are not physical bodies, which are ephemeral, but the eternal Forms of which bodies are imperfect copies. These Forms not only make the world possible, they also make it intelligible, because they perform the role of universals, or what Frege called ‘concepts’. It is their connection with intelligibility that is relevant to the philosophy of mind. Because Forms are the grounds of intelligibility, they are what the intellect must grasp in the process of understanding. In Phaedo Plato presents a variety of arguments for the immortality of the soul, but the one that is relevant for our purposes is that the intellect is immaterial because Forms are immaterial and intellect must have an affinity with the Forms it apprehends (78b4–84b8). This affinity is so strong that the soul strives to leave the body in which it is imprisoned and to dwell in the realm of Forms. It may take many reincarnations before this is achieved. Plato’s dualism is not, therefore, simply a doctrine in the philosophy of mind, but an integral part of his whole metaphysics.

One problem with Plato’s dualism was that, though he speaks of the soul as imprisoned in the body, there is no clear account of what binds a particular soul to a particular body. Their difference in nature makes the union a mystery.

Aristotle did not believe in Platonic Forms, existing independently of their instances. Aristotelian forms (the capital ‘F’ has disappeared with their standing as autonomous entities) are the natures and properties of things and exist embodied in those things. This enabled Aristotle to explain the union of body and soul by saying that the soul is the form of the body. This means that a particular person’s soul is no more than his nature as a human being. Because this seems to make the soul into a property of the body, it led many interpreters, both ancient and modern, to interpret his theory as materialistic. The interpretation of Aristotle’s philosophy of mind – and, indeed, of his whole doctrine of form – remains as live an issue today as it was immediately after his death (Robinson 1983 and 1991; Nussbaum 1984; Rorty and Nussbaum, eds, 1992). Nevertheless, the text makes it clear that Aristotle believed that the intellect, though part of the soul, differs from other faculties in not having a bodily organ. His argument for this constitutes a more tightly argued case than Plato’s for the immateriality of thought and, hence, for a kind of dualism. He argued that the intellect must be immaterial because if it were material it could not receive all forms. Just as the eye, because of its particular physical nature, is sensitive to light but not to sound, and the ear to sound and not to light, so, if the intellect were in a physical organ it could be sensitive only to a restricted range of physical things; but this is not the case, for we can think about any kind of material object (De Anima III,4; 429a10–b9). As it does not have a material organ, its activity must be essentially immaterial.

It is common for modern Aristotelians, who otherwise have a high view of Aristotle’s relevance to modern philosophy, to treat this argument as being of purely historical interest, and not essential to Aristotle’s system as a whole. They emphasize that he was not a ‘Cartesian’ dualist, because the intellect is an aspect of the soul and the soul is the form of the body, not a separate substance. Kenny (1989) argues that Aristotle’s theory of mind as form gives him an account similar to Ryle (1949), for it makes the soul equivalent to the dispositions possessed by a living body. This ‘anti-Cartesian’ approach to Aristotle arguably ignores the fact that, for Aristotle, the form is the substance.

These issues might seem to be of purely historical interest. But we shall see in below, in section 4.5, that this is not so.

The identification of form and substance is a feature of Aristotle’s system that Aquinas effectively exploits in this context, identifying soul, intellect and form, and treating them as a substance. (See, for example, Aquinas (1912), Part I, questions 75 and 76.) But though the form (and, hence, the intellect with which it is identical) are the substance of the human person, they are not the person itself. Aquinas says that when one addresses prayers to a saint – other than the Blessed Virgin Mary, who is believed to retain her body in heaven and is, therefore, always a complete person – one should say, not, for example, ‘Saint Peter pray for us’, but ‘soul of Saint Peter pray for us’. The soul, though an immaterial substance, is the person only when united with its body. Without the body, those aspects of its personal memory that depend on images (which are held to be corporeal) will be lost.(See Aquinas (1912), Part I, question 89.)

The more modern versions of dualism have their origin in Descartes’ Meditations, and in the debate that was consequent upon Descartes’ theory. Descartes was a substance dualist. He believed that there were two kinds of substance: matter, of which the essential property is that it is spatially extended; and mind, of which the essential property is that it thinks. Descartes’ conception of the relation between mind and body was quite different from that held in the Aristotelian tradition. For Aristotle, there is no exact science of matter. How matter behaves is essentially affected by the form that is in it. You cannot combine just any matter with any form – you cannot make a knife out of butter, nor a human being out of paper – so the nature of the matter is a necessary condition for the nature of the substance. But the nature of the substance does not follow from the nature of its matter alone: there is no ‘bottom up’ account of substances. Matter is a determinable made determinate by form. This was how Aristotle thought that he was able to explain the connection of soul to body: a particular soul exists as the organizing principle in a particular parcel of matter.

The belief in the relative indeterminacy of matter is one reason for Aristotle’s rejection of atomism. If matter is atomic, then it is already a collection of determinate objects in its own right, and it becomes natural to regard the properties of macroscopic substances as mere summations of the natures of the atoms.

Although, unlike most of his fashionable contemporaries and immediate successors, Descartes was not an atomist, he was, like the others, a mechanist about the properties of matter. Bodies are machines that work according to their own laws. Except where there are minds interfering with it, matter proceeds deterministically, in its own right. Where there are minds requiring to influence bodies, they must work by ‘pulling levers’ in a piece of machinery that already has its own laws of operation. This raises the question of where those ‘levers’ are in the body. Descartes opted for the pineal gland, mainly because it is not duplicated on both sides of the brain, so it is a candidate for having a unique, unifying function.

The main uncertainty that faced Descartes and his contemporaries, however, was not where interaction took place, but how two things so different as thought and extension could interact at all. This would be particularly mysterious if one had an impact view of causal interaction, as would anyone influenced by atomism, for whom the paradigm of causation is like two billiard balls cannoning off one another.

Various of Descartes’ disciples, such as Arnold Geulincx and Nicholas Malebranche, concluded that all mind-body interactions required the direct intervention of God. The appropriate states of mind and body were only the occasions for such intervention, not real causes. Now it would be convenient to think that occasionalists held that all causation was natural except for that between mind and body. In fact they generalized their conclusion and treated all causation as directly dependent on God. Why this was so, we cannot discuss here.

Descartes’ conception of a dualism of substances came under attack from the more radical empiricists, who found it difficult to attach sense to the concept of substance at all. Locke, as a moderate empiricist, accepted that there were both material and immaterial substances. Berkeley famously rejected material substance, because he rejected all existence outside the mind. In his early Notebooks, he toyed with the idea of rejecting immaterial substance, because we could have no idea of it, and reducing the self to a collection of the ‘ideas’ that constituted its contents. Finally, he decided that the self, conceived as something over and above the ideas of which it was aware, was essential for an adequate understanding of the human person. Although the self and its acts are not presented to consciousness as objects of awareness, we are obliquely aware of them simply by dint of being active subjects. Hume rejected such claims, and proclaimed the self to be nothing more than a concatenation of its ephemeral contents.

In fact, Hume criticised the whole conception of substance for lacking in empirical content: when you search for the owner of the properties that make up a substance, you find nothing but further properties. Consequently, the mind is, he claimed, nothing but a ‘bundle’ or ‘heap’ of impressions and ideas – that is, of particular mental states or events, without an owner. This position has been labelled bundle dualism, and it is a special case of a general bundle theory of substance, according to which objects in general are just organised collections of properties. The problem for the Humean is to explain what binds the elements in the bundle together. This is an issue for any kind of substance, but for material bodies the solution seems fairly straightforward: the unity of a physical bundle is constituted by some form of causal interaction between the elements in the bundle. For the mind, mere causal connection is not enough; some further relation of co-consciousness is required. We shall see in 5.2.1 that it is problematic whether one can treat such a relation as more primitive than the notion of belonging to a subject.

One should note the following about Hume’s theory. His bundle theory is a theory about the nature of the unity of the mind. As a theory about this unity, it is not necessarily dualist. Parfit (1970, 1984) and Shoemaker (1984, ch. 2), for example, accept it as physicalists. In general, physicalists will accept it unless they wish to ascribe the unity to the brain or the organism as a whole. Before the bundle theory can be dualist one must accept property dualism, for more about which, see the next section.

A crisis in the history of dualism came, however, with the growing popularity of mechanism in science in the nineteenth century. According to the mechanist, the world is, as it would now be expressed, ‘closed under physics’. This means that everything that happens follows from and is in accord with the laws of physics. There is, therefore, no scope for interference in the physical world by the mind in the way that interactionism seems to require. According to the mechanist, the conscious mind is an epiphenomenon (a notion given general currency by T. H. Huxley 1893): that is, it is a by-product of the physical system which has no influence back on it. In this way, the facts of consciousness are acknowledged but the integrity of physical science is preserved. However, many philosophers found it implausible to claim such things as the following; the pain that I have when you hit me, the visual sensations I have when I see the ferocious lion bearing down on me or the conscious sense of understanding I have when I hear your argument – all have nothing directly to do with the way I respond. It is very largely due to the need to avoid this counterintuitiveness that we owe the concern of twentieth century philosophy to devise a plausible form of materialist monism. But, although dualism has been out of fashion in psychology since the advent of behaviourism (Watson 1913) and in philosophy since Ryle (1949), the argument is by no means over. Some distinguished neurologists, such as Sherrington (1940) and Eccles (Popper and Eccles 1977) have continued to defend dualism as the only theory that can preserve the data of consciousness. Amongst mainstream philosophers, discontent with physicalism led to a modest revival of property dualism in the last decade of the twentieth century. At least some of the reasons for this should become clear below.

2. Varieties of Dualism: Ontology

There are various ways of dividing up kinds of dualism. One natural way is in terms of what sorts of things one chooses to be dualistic about. The most common categories lighted upon for these purposes are substance and property, giving one substance dualism and property dualism. There is, however, an important third category, namely predicate dualism. As this last is the weakest theory, in the sense that it claims least, I shall begin by characterizing it.

2.1 Predicate dualism

Predicate dualism is the theory that psychological or mentalistic predicates are (a) essential for a full description of the world and (b) are not reducible to physicalistic predicates. For a mental predicate to be reducible, there would be bridging laws connecting types of psychological states to types of physical ones in such a way that the use of the mental predicate carried no information that could not be expressed without it. An example of what we believe to be a true type reduction outside psychology is the case of water, where water is always H2O: something is water if and only if it is H2O. If one were to replace the word ‘water’ by ‘H2O’, it is plausible to say that one could convey all the same information. But the terms in many of the special sciences (that is, any science except physics itself) are not reducible in this way. Not every hurricane or every infectious disease, let alone every devaluation of the currency or every coup d’etat has the same constitutive structure. These states are defined more by what they do than by their composition or structure. Their names are classified as functional terms rather than natural kind terms. It goes with this that such kinds of state are multiply realizable; that is, they may be constituted by different kinds of physical structures under different circumstances. Because of this, unlike in the case of water and H2O, one could not replace these terms by some more basic physical description and still convey the same information. There is no particular description, using the language of physics or chemistry, that would do the work of the word ‘hurricane’, in the way that ‘H2O’ would do the work of ‘water’. It is widely agreed that many, if not all, psychological states are similarly irreducible, and so psychological predicates are not reducible to physical descriptions and one has predicate dualism. (The classic source for irreducibility in the special sciences in general is Fodor (1974), and for irreducibility in the philosophy of mind, Davidson (1971).)

2.2 Property Dualism

Whereas predicate dualism says that there are two essentially different kinds of predicates in our language, property dualism says that there are two essentially different kinds of property out in the world. Property dualism can be seen as a step stronger than predicate dualism. Although the predicate ‘hurricane’ is not equivalent to any single description using the language of physics, we believe that each individual hurricane is nothing but a collection of physical atoms behaving in a certain way: one need have no more than the physical atoms, with their normal physical properties, following normal physical laws, for there to be a hurricane. One might say that we need more than the language of physics to describe and explain the weather, but we do not need more than its ontology. There is token identity between each individual hurricane and a mass of atoms, even if there is no type identity between hurricanes as kinds and some particular structure of atoms as a kind. Genuine property dualism occurs when, even at the individual level, the ontology of physics is not sufficient to constitute what is there. The irreducible language is not just another way of describing what there is, it requires that there be something more there than was allowed for in the initial ontology. Until the early part of the twentieth century, it was common to think that biological phenomena (‘life’) required property dualism (an irreducible ‘vital force’), but nowadays the special physical sciences other than psychology are generally thought to involve only predicate dualism. In the case of mind, property dualism is defended by those who argue that the qualitative nature of consciousness is not merely another way of categorizing states of the brain or of behaviour, but a genuinely emergent phenomenon.

2.3 Substance Dualism

There are two important concepts deployed in this notion. One is that of substance, the other is the dualism of these substances. A substance is characterized by its properties, but, according to those who believe in substances, it is more than the collection of the properties it possesses, it is the thing which possesses them. So the mind is not just a collection of thoughts, but is that which thinks, an immaterial substance over and above its immaterial states. Properties are the properties of objects. If one is a property dualist, one may wonder what kinds of objects possess the irreducible or immaterial properties in which one believes. One can use a neutral expression and attribute them to persons, but, until one has an account of person, this is not explanatory. One might attribute them to human beings qua animals, or to the brains of these animals. Then one will be holding that these immaterial properties are possessed by what is otherwise a purely material thing. But one may also think that not only mental states are immaterial, but that the subject that possesses them must also be immaterial. Then one will be a dualist about that to which mental states and properties belong as well about the properties themselves. Now one might try to think of these subjects as just bundles of the immaterial states. This is Hume’s view. But if one thinks that the owner of these states is something quite over and above the states themselves, and is immaterial, as they are, one will be a substance dualist.

Substance dualism is also often dubbed ‘Cartesian dualism’, but some substance dualists are keen to distinguish their theories from Descartes’s. E. J. Lowe, for example, is a substance dualist, in the following sense. He holds that a normal human being involves two substances, one a body and the other a person. The latter is not, however, a purely mental substance that can be defined in terms of thought or consciousness alone, as Descartes claimed. But persons and their bodies have different identity conditions and are both substances, so there are two substances essentially involved in a human being, hence this is a form of substance dualism. Lowe (2006) claims that his theory is close to P. F. Strawson’s (1959), whilst admitting that Strawson would not have called it substance dualism.

3. Varieties of Dualism: Interaction

If mind and body are different realms, in the way required by either property or substance dualism, then there arises the question of how they are related. Common sense tells us that they interact: thoughts and feelings are at least sometimes caused by bodily events and at least sometimes themselves give rise to bodily responses. I shall now consider briefly the problems for interactionism, and its main rivals, epiphenomenalism and parallelism.

3.1 Interactionism

Interactionism is the view that mind and body – or mental events and physical events – causally influence each other. That this is so is one of our common-sense beliefs, because it appears to be a feature of everyday experience. The physical world influences my experience through my senses, and I often react behaviourally to those experiences. My thinking, too, influences my speech and my actions. There is, therefore, a massive natural prejudice in favour of interactionism. It has been claimed, however, that it faces serious problems (some of which were anticipated in section 1).

The simplest objection to interaction is that, in so far as mental properties, states or substances are of radically different kinds from each other, they lack that communality necessary for interaction. It is generally agreed that, in its most naive form, this objection to interactionism rests on a ‘billiard ball’ picture of causation: if all causation is by impact, how can the material and the immaterial impact upon each other? But if causation is either by a more ethereal force or energy or only a matter of constant conjunction, there would appear to be no problem in principle with the idea of interaction of mind and body.

Even if there is no objection in principle, there appears to be a conflict between interactionism and some basic principles of physical science. For example, if causal power was flowing in and out of the physical system, energy would not be conserved, and the conservation of energy is a fundamental scientific law. Various responses have been made to this. One suggestion is that it might be possible for mind to influence the distribution of energy, without altering its quantity. (See Averill and Keating 1981). Another response is to challenge the relevance of the conservation principle in this context. The conservation principle states that ‘in a causally isolated system the total amount of energy will remain constant’. Whereas ‘[t]he interactionist denies…that the human body is an isolated system’, so the principle is irrelevant (Larmer (1986), 282: this article presents a good brief survey of the options). This approach has been termed conditionality, namely the view that conservation is conditional on the physical system being closed, that is, that nothing non-physical is interacting or interfering with it, and, of course, the interactionist claims that this condition is, trivially, not met. That conditionality is the best line for the dualist to take, and that other approaches do not work, is defended in Pitts (2019) and Cucu and Pitts (2019). This, they claim, makes the plausibility of interactionism an empirical matter which only close investigation on the fine operation of the brain could hope to settle. Cucu, in a separate article (2018), claims to find critical neuronal events which do not have sufficient physical explanation.This claim clearly needs further investigation.

Robins Collins (2011) has claimed that the appeal to conservation by opponents of interactionism is something of a red herring because conservation principles are not ubiquitous in physics. He argues that energy is not conserved in general relativity, in quantum theory, or in the universe taken as a whole. Why then, should we insist on it in mind-brain interaction?

Most discussion of interactionism takes place in the context of the assumption that it is incompatible with the world’s being ‘closed under physics’. This is a very natural assumption, but it is not justified if causal overdetermination of behaviour is possible. There could then be a complete physical cause of behaviour, and a mental one. The strongest intuitive objection against overdetermination is clearly stated by Mills (1996: 112), who is himself a defender of overdetermination.

For X to be a cause of Y, X must contribute something to Y. The only way a purely mental event could contribute to a purely physical one would be to contribute some feature not already determined by a purely physical event. But if physical closure is true, there is no feature of the purely physical effect that is not contributed by the purely physical cause. Hence interactionism violates physical closure after all.

Mills says that this argument is invalid, because a physical event can have features not explained by the event which is its sufficient cause. For example, “the rock’s hitting the window is causally sufficient for the window’s breaking, and the window’s breaking has the feature of being the third window-breaking in the house this year; but the facts about prior window-breakings, rather than the rock’s hitting the window, are what cause this window-breaking to have this feature.”

The opponent of overdetermination could perhaps reply that his principle applies, not to every feature of events, but to a subgroup – say, intrinsic features, not merely relational or comparative ones. It is this kind of feature that the mental event would have to cause, but physical closure leaves no room for this. These matters are still controversial.

The problem with closure of physics may be radically altered if physical laws are indeterministic, as quantum theory seems to assert. If physical laws are deterministic, then any interference from outside would lead to a breach of those laws. But if they are indeterministic, might not interference produce a result that has a probability greater than zero, and so be consistent with the laws? This way, one might have interaction yet preserve a kind of nomological closure, in the sense that no laws are infringed. Because it involves assessing the significance and consequences of quantum theory, this is a difficult matter for the non-physicist to assess. Some argue that indeterminacy manifests itself only on the subatomic level, being cancelled out by the time one reaches even very tiny macroscopic objects: and human behaviour is a macroscopic phenomenon. Others argue that the structure of the brain is so finely tuned that minute variations could have macroscopic effects, rather in the way that, according to ‘chaos theory’, the flapping of a butterfly’s wings in China might affect the weather in New York. (For discussion of this, see Eccles (1980), (1987), and Popper and Eccles (1977).) Still others argue that quantum indeterminacy manifests itself directly at a high level, when acts of observation collapse the wave function, suggesting that the mind may play a direct role in affecting the state of the world (Hodgson 1988; Stapp 1993).

3.2 Epiphenomenalism

If the reality of property dualism is not to be denied, but the problem of how the immaterial is to affect the material is to be avoided, then epiphenomenalism may seem to be the answer. According to this theory, mental events are caused by physical events, but have no causal influence on the physical. I have introduced this theory as if its point were to avoid the problem of how two different categories of thing might interact. In fact, it is, at best, an incomplete solution to this problem. If it is mysterious how the non-physical can have it in its nature to influence the physical, it ought to be equally mysterious how the physical can have it in its nature to produce something non-physical. But that this latter is what occurs is an essential claim of epiphenomenalism. (For development of this point, see Green (2003), 149–51). In fact, epiphenomenalism is more effective as a way of saving the autonomy of the physical (the world as ‘closed under physics’) than as a contribution to avoiding the need for the physical and non-physical to have causal commerce.

There are at least three serious problems for epiphenomenalism. First, as I indicated in section 1, it is profoundly counterintuitive. What could be more apparent than that it is the pain that I feel that makes me cry, or the visual experience of the boulder rolling towards me that makes me run away? At least one can say that epiphenomenalism is a fall-back position: it tends to be adopted because other options are held to be unacceptable.

The second problem is that, if mental states do nothing, there is no reason why they should have evolved. This objection ties in with the first: the intuition there was that conscious states clearly modify our behaviour in certain ways, such as avoiding danger, and it is plain that they are very useful from an evolutionary perspective.

Frank Jackson (1982) replies to this objection by saying that it is the brain state associated with pain that evolves for this reason: the sensation is a by-product. Evolution is full of useless or even harmful by-products. For example, polar bears have evolved thick coats to keep them warm, even though this has the damaging side effect that they are heavy to carry. Jackson’s point is true in general, but does not seem to apply very happily to the case of mind. The heaviness of the polar bear’s coat follows directly from those properties and laws which make it warm: one could not, in any simple way, have one without the other. But with mental states, dualistically conceived, the situation is quite the opposite. The laws of physical nature which, the mechanist says, make brain states cause behaviour, in no way explain why brain states should give rise to conscious ones. The laws linking mind and brain are what Feigl (1958) calls nomological danglers, that is, brute facts added onto the body of integrated physical law. Why there should have been by-products of that kind seems to have no evolutionary explanation.

The third problem concerns the rationality of belief in epiphenomenalism, via its effect on the problem of other minds. It is natural to say that I know that I have mental states because I experience them directly. But how can I justify my belief that others have them? The simple version of the ‘argument from analogy’ says that I can extrapolate from my own case. I know that certain of my mental states are correlated with certain pieces of behaviour, and so I infer that similar behaviour in others is also accompanied by similar mental states. Many hold that this is a weak argument because it is induction from one instance, namely, my own. The argument is stronger if it is not a simple induction but an ‘argument to the best explanation’. I seem to know from my own case that mental events can be the explanation of behaviour, and I know of no other candidate explanation for typical human behaviour, so I postulate the same explanation for the behaviour of others. But if epiphenomenalism is true, my mental states do not explain my behaviour and there is a physical explanation for the behaviour of others. It is explanatorily redundant to postulate such states for others. I know, by introspection, that I have them, but is it not just as likely that I alone am subject to this quirk of nature, rather than that everyone is?

For more detailed treatment and further reading on this topic, see the entry epiphenomenalism.

3.3 Parallelism

The epiphenomenalist wishes to preserve the integrity of physical science and the physical world, and appends those mental features that he cannot reduce. The parallelist preserves both realms intact, but denies all causal interaction between them. They run in harmony with each other, but not because their mutual influence keeps each other in line. That they should behave as if they were interacting would seem to be a bizarre coincidence. This is why parallelism has tended to be adopted only by those – like Leibniz – who believe in a pre-established harmony, set in place by God. The progression of thought can be seen as follows. Descartes believes in a more or less natural form of interaction between immaterial mind and material body. Malebranche thought that this was impossible naturally, and so required God to intervene specifically on each occasion on which interaction was required. Leibniz decided that God might as well set things up so that they always behaved as if they were interacting, without particular intervention being required. Outside such a theistic framework, the theory is incredible. Even within such a framework, one might well sympathise with Berkeley’s instinct that once genuine interaction is ruled out one is best advised to allow that God creates the physical world directly, within the mental realm itself, as a construct out of experience.

4. Arguments for Dualism

4.1 The Knowledge Argument Against Physicalism

One category of arguments for dualism is constituted by the standard objections against physicalism. Prime examples are those based on the existence of qualia, the most important of which is the so-called ‘knowledge argument’. Because this argument has its own entry (see the entry qualia: the knowledge argument), I shall deal relatively briefly with it here. One should bear in mind, however, that all arguments against physicalism are also arguments for the irreducible and hence immaterial nature of the mind and, given the existence of the material world, are thus arguments for dualism.

The knowledge argument asks us to imagine a future scientist who has lacked a certain sensory modality from birth, but who has acquired a perfect scientific understanding of how this modality operates in others. This scientist – call him Harpo – may have been born stone deaf, but become the world’s greatest expert on the machinery of hearing: he knows everything that there is to know within the range of the physical and behavioural sciences about hearing. Suppose that Harpo, thanks to developments in neurosurgery, has an operation which finally enables him to hear. It is suggested that he will then learn something he did not know before, which can be expressed as what it is like to hear, or the qualitative or phenomenal nature of sound. These qualitative features of experience are generally referred to as qualia. If Harpo learns something new, he did not know everything before. He knew all the physical facts before. So what he learns on coming to hear – the facts about the nature of experience or the nature of qualia – are non-physical. This establishes at least a state or property dualism. (See Jackson 1982; Robinson 1982.)

There are at least two lines of response to this popular but controversial argument. First is the ‘ability’ response. According to this, Harpo does not acquire any new factual knowledge, only ‘knowledge how’, in the form of the ability to respond directly to sounds, which he could not do before. This essentially behaviouristic account is exactly what the intuition behind the argument is meant to overthrow. Putting ourselves in Harpo’s position, it is meant to be obvious that what he acquires is knowledge of what something is like, not just how to do something. Such appeals to intuition are always, of course, open to denial by those who claim not to share the intuition. Some ability theorists seem to blur the distinction between knowing what something is like and knowing how to do something, by saying that the ability Harpo acquires is to imagine or remember the nature of sound. In this case, what he acquires the ability to do involves the representation to himself of what the thing is like. But this conception of representing to oneself, especially in the form of imagination, seems sufficiently close to producing in oneself something very like a sensory experience that it only defers the problem: until one has a physicalist gloss on what constitutes such representations as those involved in conscious memory and imagination, no progress has been made.

The other line of response is to argue that, although Harpo’s new knowledge is factual, it is not knowledge of a new fact. Rather, it is new way of grasping something that he already knew. He does not realise this, because the concepts employed to capture experience (such as ‘looks red’ or ‘sounds C-sharp’) are similar to demonstratives, and demonstrative concepts lack the kind of descriptive content that allow one to infer what they express from other pieces of information that one may already possess. A total scientific knowledge of the world would not enable you to say which time was ‘now’ or which place was ‘here’. Demonstrative concepts pick something out without saying anything extra about it. Similarly, the scientific knowledge that Harpo originally possessed did not enable him to anticipate what it would be like to re-express some parts of that knowledge using the demonstrative concepts that only experience can give one. The knowledge, therefore, appears to be genuinely new, whereas only the mode of conceiving it is novel.

Proponents of the epistemic argument respond that it is problematic to maintain both that the qualitative nature of experience can be genuinely novel, and that the quality itself be the same as some property already grasped scientifically: does not the experience’s phenomenal nature, which the demonstrative concepts capture, constitute a property in its own right? Another way to put this is to say that phenomenal concepts are not pure demonstratives, like ‘here’ and ‘now’, or ‘this’ and ‘that’, because they do capture a genuine qualitative content. Furthermore, experiencing does not seem to consist simply in exercising a particular kind of concept, demonstrative or not. When Harpo has his new form of experience, he does not simply exercise a new concept; he also grasps something new – the phenomenal quality – with that concept. How decisive these considerations are, remains controversial.

4.2 The Argument from Predicate Dualism to Property Dualism

I said above that predicate dualism might seem to have no ontological consequences, because it is concerned only with the different way things can be described within the contexts of the different sciences, not with any real difference in the things themselves. This, however, can be disputed.

The argument from predicate to property dualism moves in two steps, both controversial. The first claims that the irreducible special sciences, which are the sources of irreducible predicates, are not wholly objective in the way that physics is, but depend for their subject matter upon interest-relative perspectives on the world. This means that they, and the predicates special to them, depend on the existence of minds and mental states, for only minds have interest-relative perspectives. The second claim is that psychology – the science of the mental – is itself an irreducible special science, and so it, too, presupposes the existence of the mental. Mental predicates therefore presuppose the mentality that creates them: mentality cannot consist simply in the applicability of the predicates themselves.

First, let us consider the claim that the special sciences are not fully objective, but are interest-relative.

No-one would deny, of course, that the very same subject matter or ‘hunk of reality’ can be described in irreducibly different ways and it still be just that subject matter or piece of reality. A mass of matter could be characterized as a hurricane, or as a collection of chemical elements, or as mass of sub-atomic particles, and there be only the one mass of matter. But such different explanatory frameworks seem to presuppose different perspectives on that subject matter.

This is where basic physics, and perhaps those sciences reducible to basic physics, differ from irreducible special sciences. On a realist construal, the completed physics cuts physical reality up at its ultimate joints: any special science which is nomically strictly reducible to physics also, in virtue of this reduction, it could be argued, cuts reality at its joints, but not at its minutest ones. If scientific realism is true, a completed physics will tell one how the world is, independently of any special interest or concern: it is just how the world is. It would seem that, by contrast, a science which is not nomically reducible to physics does not take its legitimation from the underlying reality in this direct way. Rather, such a science is formed from the collaboration between, on the one hand, objective similarities in the world and, on the other, perspectives and interests of those who devise the science. The concept of hurricane is brought to bear from the perspective of creatures concerned about the weather. Creatures totally indifferent to the weather would have no reason to take the real patterns of phenomena that hurricanes share as constituting a single kind of thing. With the irreducible special sciences, there is an issue of salience , which involves a subjective component: a selection of phenomena with a certain teleology in mind is required before their structures or patterns are reified. The entities of metereology or biology are, in this respect, rather like Gestalt phenomena.

Even accepting this, why might it be thought that the perspectivality of the special sciences leads to a genuine property dualism in the philosophy of mind? It might seem to do so for the following reason. Having a perspective on the world, perceptual or intellectual, is a psychological state. So the irreducible special sciences presuppose the existence of mind. If one is to avoid an ontological dualism, the mind that has this perspective must be part of the physical reality on which it has its perspective. But psychology, it seems to be almost universally agreed, is one of those special sciences that is not reducible to physics, so if its subject matter is to be physical, it itself presupposes a perspective and, hence, the existence of a mind to see matter as psychological. If this mind is physical and irreducible, it presupposes mind to see it as such. We seem to be in a vicious circle or regress.

We can now understand the motivation for full-blown reduction. A true basic physics represents the world as it is in itself, and if the special sciences were reducible, then the existence of their ontologies would make sense as expressions of the physical, not just as ways of seeing or interpreting it. They could be understood ‘from the bottom up’, not from top down. The irreducibility of the special sciences creates no problem for the dualist, who sees the explanatory endeavor of the physical sciences as something carried on from a perspective conceptually outside of the physical world. Nor need this worry a physicalist, if he can reduce psychology, for then he could understand ‘from the bottom up’ the acts (with their internal, intentional contents) which created the irreducible ontologies of the other sciences. But psychology is one of the least likely of sciences to be reduced. If psychology cannot be reduced, this line of reasoning leads to real emergence for mental acts and hence to a real dualism for the properties those acts instantiate (Robinson 2003).

4.3 The Modal Argument

There is an argument, which has roots in Descartes (Meditation VI), which is a modal argument for dualism. One might put it as follows:

It is imaginable that one’s mind might exist without one’s body.

therefore

It is conceivable that one’s mind might exist without one’s body.

therefore

It is possible one’s mind might exist without one’s body.

therefore

One’s mind is a different entity from one’s body.

The rationale of the argument is a move from imaginability to real possibility. I include (2) because the notion of conceivability has one foot in the psychological camp, like imaginability, and one in the camp of pure logical possibility and therefore helps in the transition from one to the other.

This argument should be distinguished from a similar ‘conceivability’ argument, often known as the ‘zombie hypothesis’, which claims the imaginability and possibility of my body (or, in some forms, a body physically just like it) existing without there being any conscious states associated with it. (See, for example, Chalmers (1996), 94–9.) This latter argument, if sound, would show that conscious states were something over and above physical states. It is a different argument because the hypothesis that the unaltered body could exist without the mind is not the same as the suggestion that the mind might continue to exist without the body, nor are they trivially equivalent. The zombie argument establishes only property dualism and a property dualist might think disembodied existence inconceivable – for example, if he thought the identity of a mind through time depended on its relation to a body (e.g., Penelhum 1970).

Before Kripke (1972/80), the first challenge to such an argument would have concerned the move from (3) to (4). When philosophers generally believed in contingent identity, that move seemed to them invalid. But nowadays that inference is generally accepted and the issue concerns the relation between imaginability and possibility. No-one would nowadays identify the two (except, perhaps, for certain quasi-realists and anti-realists), but the view that imaginability is a solid test for possibility has been strongly defended. W. D. Hart ((1994), 266), for example, argues that no clear example has been produced such that “one can imagine that p (and tell less imaginative folk a story that enables them to imagine that p) plus a good argument that it is impossible that p. No such counterexamples have been forthcoming…” This claim is at least contentious. There seem to be good arguments that time-travel is incoherent, but every episode of Star-Trek or Doctor Who shows how one can imagine what it might be like were it possible.

It is worth relating the appeal to possibility in this argument to that involved in the more modest, anti-physicalist, zombie argument. The possibility of this hypothesis is also challenged, but all that is necessary for a zombie to be possible is that all and only the things that the physical sciences say about the body be true of such a creature. As the concepts involved in such sciences – e.g., neuron, cell, muscle – seem to make no reference, explicit or implicit, to their association with consciousness, and are defined in purely physical terms in the relevant science texts, there is a very powerful prima facie case for thinking that something could meet the condition of being just like them and lack any connection with consciousness. There is no parallel clear, uncontroversial and regimented account of mental concepts as a whole that fails to invoke, explicitly or implicitly, physical (e.g., behavioural) states.

For an analytical behaviourist the appeal to imaginability made in the argument fails, not because imagination is not a reliable guide to possibility, but because we cannot imagine such a thing, as it is a priori impossible. The impossibility of disembodiment is rather like that of time travel, because it is demonstrable a priori, though only by arguments that are controversial. The argument can only get under way for those philosophers who accept that the issue cannot be settled a priori, so the possibility of the disembodiment that we can imagine is still prima facie open.

A major rationale of those who think that imagination is not a safe indication of possibility, even when such possibility is not eliminable a priori, is that we can imagine that a posteriori necessities might be false – for example, that Hesperus might not be identical to Phosphorus. But if Kripke is correct, that is not a real possibility. Another way of putting this point is that there are many epistemic possibilities which are imaginable because they are epistemic possibilities, but which are not real possibilities. Richard Swinburne (1997, New Appendix C), whilst accepting this argument in general, has interesting reasons for thinking that it cannot apply in the mind-body case. He argues that in cases that involve a posteriori necessities, such as those identities that need discovering, it is because we identify those entities only by their ‘stereotypes’ (that is, by their superficial features observable by the layman) that we can be wrong about their essences. In the case of our experience of ourselves this is not true.

Now it is true that the essence of Hesperus cannot be discovered by a mere thought experiment. That is because what makes Hesperus Hesperus is not the stereotype, but what underlies it. But it does not follow that no one can ever have access to the essence of a substance, but must always rely for identification on a fallible stereotype. One might think that for the person him or herself, while what makes that person that person underlies what is observable to others, it does not underlie what is experienceable by that person, but is given directly in their own self-awareness.

This is a very appealing Cartesian intuition: my identity as the thinking thing that I am is revealed to me in consciousness, it is not something beyond the veil of consciousness. Now it could be replied to this that though I do access myself as a conscious subject, so classifying myself is rather like considering myself qua cyclist. Just as I might never have been a cyclist, I might never have been conscious, if things had gone wrong in my very early life. I am the organism, the animal, which might not have developed to the point of consciousness, and that essence as animal is not revealed to me just by introspection.

But there are vital differences between these cases. A cyclist is explicitly presented as a human being (or creature of some other animal species) cycling: there is no temptation to think of a cyclist as a basic kind of thing in its own right. Consciousness is not presented as a property of something, but as the subject itself. Swinburne’s claim that when we refer to ourselves we are referring to something we think we are directly aware of and not to ‘something we know not what’ that underlies our experience seemingly ‘of ourselves’ has powerful intuitive appeal and could only be overthrown by very forceful arguments. Yet, even if we are not referring primarily to a substrate, but to what is revealed in consciousness, could it not still be the case that there is a necessity stronger than causal connecting this consciousness to something physical? To consider this further we must investigate what the limits are of the possible analogy between cases of the water-H2O kind, and the mind-body relation.

We start from the analogy between the water stereotype – how water presents itself – and how consciousness is given first-personally to the subject. It is plausible to claim that something like water could exist without being H2O, but hardly that it could exist without some underlying nature. There is, however, no reason to deny that this underlying nature could be homogenous with its manifest nature: that is, it would seem to be possible that there is a world in which the water-like stuff is an element, as the ancients thought, and is water-like all the way down. The claim of the proponents of the dualist argument is that this latter kind of situation can be known to be true a priori in the case of the mind: that is, one can tell by introspection that it is not more-than-causally dependent on something of a radically different nature, such as a brain or body. What grounds might one have for thinking that one could tell that a priori?

The only general argument that seem to be available for this would be the principle that, for any two levels of discourse, A and B, they are more-than-causally connected only if one entails the other a priori. And the argument for accepting this principle would be that the relatively uncontroversial cases of a posteriori necessary connections are in fact cases in which one can argue a priori from facts about the microstructure to the manifest facts. In the case of water, for example, it would be claimed that it follows a priori that if there were something with the properties attributed to H2O by chemistry on a micro level, then that thing would possess waterish properties on a macro level. What is established a posteriori is that it is in fact H2O that underlies and explains the waterish properties round here, not something else: the sufficiency of the base – were it to obtain – to explain the phenomena, can be deduced a priori from the supposed nature of the base. This is, in effect, the argument that Chalmers uses to defend the zombie hypothesis. The suggestion is that the whole category of a posteriori more-than-causally necessary connections (often identified as a separate category of metaphysical necessity) comes to no more than this. If we accept that this is the correct account of a posteriori necessities, and also deny the analytically reductionist theories that would be necessary for a priori connections between mind and body, as conceived, for example, by the behaviourist or the functionalist, does it follow that we can tell a priori that consciousness is not more-than-causally dependent on the body?

It is helpful in considering this question to employ a distinction like Berkeley’s between ideas and notions. Ideas are the objects of our mental acts, and they capture transparently – ‘by way of image or likeness’ (Principles, sect. 27) – that of which they are the ideas. The self and its faculties are not the objects of our mental acts, but are captured only obliquely in the performance of its acts, and of these Berkeley says we have notions, meaning by this that what we capture of the nature of the dynamic agent does not seem to have the same transparency as what we capture as the normal objects of the agent’s mental acts. It is not necessary to become involved in Berkeley’s metaphysics in general to feel the force of the claim that the contents and internal objects of our mental acts are grasped with a lucidity that exceeds that of our grasp of the agent and the acts per se. Because of this, notions of the self perhaps have a ‘thickness’ and are permanently contestable: there seems always to be room for more dispute as to what is involved in that concept. (Though we shall see later, in 5.2.2, that there is a ‘non-thick’ way of taking the Berkeleyan concept of a notion.)

Because ‘thickness’ always leaves room for dispute, this is one of those cases in philosophy in which one is at the mercy of the arguments philosophers happen to think up. The conceivability argument creates a prima facie case for thinking that mind has no more than causal ontological dependence on the body. Let us assume that one rejects analytical (behaviourist or functionalist) accounts of mental predicates. Then the above arguments show that any necessary dependence of mind on body does not follow the model that applies in other scientific cases. This does not show that there may not be other reasons for believing in such dependence, for so many of the concepts in the area are still contested. For example, it might be argued that identity through time requires the kind of spatial existence that only body can give: or that the causal continuity required by a stream of consciousness cannot be a property of mere phenomena. All these might be put forward as ways of filling out those aspects of our understanding of the self that are only obliquely, not transparently, presented in self-awareness. The dualist must respond to any claim as it arises: the conceivability argument does not pre-empt them.......

5.2 The Unity of the Mind

Whether one believes that the mind is a substance or just a bundle of properties, the same challenge arises, which is to explain the nature of the unity of the immaterial mind. For the Cartesian, that means explaining how he understands the notion of immaterial substance. For the Humean, the issue is to explain the nature of the relationship between the different elements in the bundle that binds them into one thing. Neither tradition has been notably successful in this latter task: indeed, Hume, in the appendix to the Treatise, declared himself wholly mystified by the problem, rejecting his own initial solution (though quite why is not clear from the text).

plato.stanford.edu/entries/dualism/

Drink like a Nuclear Physicist by bk bob

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Alexander Langsdorf's liquor cabinet. Dr. Langsdorf's contribution to the Manhattan Project was just a speck -- a speck of plutonium, some of the first usable sample of the radioactive element. Dr. Langsdorf produced the speck from a cyclotron, an atomic-particle splitter, which he and another scientist had built at Washington University in St. Louis for medical research just before World War II.

The speck was used in tests in Los Alamos, N.M., before the first atomic bomb was exploded in the New Mexico desert on July 16, 1945. That bomb was plutonium-fueled, as was the one dropped on Nagasaki. (The bomb dropped on Hiroshima was a uranium-fueled device.)

“Reality is what we take to be true.” ―David Bohm, physicist, 1977 🌅 by anokarina

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www.brainpickings.org/2016/01/12/the-confidence-game-mari...

Kurchatov trail in the Crimea_00166 by ValKamch

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You can climb to the top Mount Ai-Nikola along a hiking trail laid famous physicist Kurchatov while on vacation in Nizhnyaya Oreanda. At the top you can see an old iron cross, erected here by the Cossacks in the 17th century. There are also many interesting places around from an archaeological point of view: for example, two burial grounds with stone sarcophagi, the Oreand fortress on the Cross rock or the remains of the ancient Khachla-Kayasy monastery on the same rock.

Тропа расположена на Южном берегу Крыма. Появилась она в 1950 году благодаря знаменитому советскому ученому Игорю Курчатову. Он прославился благодаря тому, что стал одним из создателей ядерного оружия. Исследователь провел на полуострове свои студенческие годы, а в дальнейшем часто приезжал сюда на отдых. Во время отпусков изобретатель регулярно совершал пешеходные походы по полуострову. В 1950 году физик отдыхал в Ялте в санатории «Нижняя Ореанда», тогда и нашел достаточно легкий и очень живописный подъем на расположенную неподалеку гору Ай-Никола. Исследовав тропу к ее пику, ученый стал водить туда группы отдыхающих. Предварительно туристы получали от него напутственную речь. Игорь Васильевич советовал не брать в поход еду и интенсивно худеть в процессе подъема.

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