In the eighteenth century all the philosophers were moralists, whatever their philosophy, whatever their religion. They were not pious, they were not devout, certainly they were not orthodox, but they had a religion all the same. It was the religion of happiness. That is what they were after in morals, politics, society; that is what they were after in life itself. Not the answer to the old question, what shall I do to be saved, nor the more familiar question, what is man's whole duty to God. No, theirs was a secular religion. What must man do to be happy? What should government do to assure happiness to its citizens? Pope had made this clear, Pope who summed up so neatly what the age thought:

(Essay on Man, IV, I, 1 ff.)

This paper describes the calculation of the diffracted intensity for models of powdered minerals with lamellar structure, in order to compare experimental and theoretical X-ray diagrams. The calculation takes into account at the same time (i) the possibility of coexistence of different kinds of layers in the stackings, (ii) the possibility of stacking faults between the layers (translative or rotative ones) and (iii) the unavoidable orientation of particles in the powder sample (the method of determination of the orientation is described).

The process of deformation in clays is visualized as the combination of recoverable deformation resulting from bending and rotation of individual particles and irrecoverable deformation due to relative movement between adjacent particles at their points of contact. The relative movement between particles is treated as a rate process in which interparticle bonds are continually broken and reformed as the deformation proceeds. Accordingly, the rate of deformation is governed by the activation energy associated with the rupture of interparticle bonds. Thus, in terms of a rheological model, the fundamental element consists of a spring, representing the recoverable deformation, in series with a rate process dashpot representing the irrecoverable deformation.

Owing to the heterogeneous nature of the fabric of clay soils, i.e. varying particle size, shape, orientation, surface characteristics, etc., a wide range of activation energies, elastic stiffness, and other material properties is anticipated. This is accounted for by assuming a Gaussian distribution for the model properties. Thus, the complete rheological model postulated in this study consists of a combination of spring and dashpot elements covering the complete spectrum of model properties.

The response of the rheological model is analyzed for creep and constant strain-rate loading. The analysis is accomplished numerically using a digital computer since no closed form solution exists for the non-linear systems of equations that result from this model. Experimental data for a number of triaxial tests on clays under various conditions of loading are presented for comparison with the model behavior.

In the vocabulary of the late Middle Ages and early Renaissance the term ‘humanist’ literature refers only to profane, as opposed to sacred, writings. However, the greatness of the ancient authors appeared such that a certain confusion was created between profane and classical writings. Thus the idea arose of what was much later called humanism, and the feeling of a mission ‘to revive dead things’ (in the words of Machiavelli) gained ground. Today we like to give a wider meaning to the word humanism: to be a ‘humanist’ is to have faith in Man, to believe in his eminent dignity and in the potentialities of his genius. Such humanism is of all times, but it seems (and this is no mere chance) that its golden age coincides with that of the renaissance of antiquity and that it has remained inextricably linked with classical culture—culture understood here in the two-fold sense of ‘knowledge’ and ‘cult’ of Graeco-Roman antiquity. The reason for this correspondence between certain ideas on the potentialities of Man and admiration for the ancients is founded not only on the fact that these latter were admirable because of their wisdom, their virtues and their arts, but also, and primarily, because in the eyes of the Christians (who had good cause to believe themselves their equals), these ancients, whether Latin or Greek, not having received the help of Revelation and Redemption, had to accept on their own account the authority of moral law and to procure for themselves all the benefits of a truth envisaged only imperfectly. How could such triumph of Man, incomplete though it might have been, be arrived at ? This was a crucial question, ever since the first centuries of Christianity, a question to which the Fathers of the Church, particularly the Greek Fathers, had found various answers. Some of them denied that the pagans had any knowledge whatever of Truth, others admitted that whatever they had learned or divined of Truth could be due merely to chance Hebraic influence or to the grace of partial revelation.

Among the many subjects that come within the range of social anthropology, the one dealt with in this article may at first glance seem the remotest from the border area between biology and social anthropology, the least apt “to reveal a basic problem of bio-anthropology.” Is not the realm of myth that of those incorporeal beings called gods? A realm where the laws of matter and of life are abolished? The one in which thought takes seemingly unrestricted flight and shows itself capable of begetting worlds, monsters, stories without visible root in reality?

But the same might be said about dreams; and the detour via dreams may bring us a glimpse of an unexpected shortcut. It is now known that sleep devoid of dreams is not restorative; if one is waked at the outset of the phase in which dreaming occurs, intolerance in both animals and humans is very rapid, and experiments upon animals have shown that this deprivation, if prolonged, can be a cause of death. Hence from the standpoint of survival, dreaming is quite as necessary as sleeping. Now, certain characteristics of myths, characteristics through which they are related to dreams, lead us to wonder whether they are not indispensable to the smooth functioning of waking thought as are dreams with respect to sleep.

The development in modern times of the scientific study of the languages and civilizations called “oriental” (actually those outside western and central Europe) has of necessity been followed by a division of research into disciplines essentially delimited by linguistic boundaries. Thus experts of classical Arabic and of spoken Arab dialects, whether they study these idioms for their own sake, for their spoken or written literature, or even, making use of Arabic texts, to elaborate the history of the peoples of Arabic language, their nations, or their culture, have found themselves tending to work more or less together and to consider themselves under the name of “Arabists” as the artisans of a common science. Likewise, the experts of classical or modern Chinese and of Chinese dialects—linguists, philologists, historians, ethnographers—are conscious of working in the same corps of studies, known as “Sinology.” In both cases the linguistic definition is reinforced by a fairly precise geographical definition; the Arab countries, or China, are easily found on the map, and the educated public understands without much difficulty the sphere of interests of the Arabist or the Sinologist.

Recent years have witnessed significant developments in medical negligence jurisprudence. In 2015, the Supreme Court in Montgomery v Lanarkshire Health Board famously departed from the House of Lords decision in Sidaway v Board of Governors of the Bethlem Royal Hospital and the Maudsley Hospital by ruling that the professional practice test set out in Bolam v Friern Hospital Management Committee no longer applied to the doctor's duty to give advice to the patient. In particular, the Supreme Court in Montgomery held as follows:

For some years, much effort has been deployed in several countries to put at the disposition of the responsible authorities a presentation as explicit as possible of the costs and advantages which would proceed from the different courses of action among which they have to choose. In the United States this is called “Planning-Programming-Budgeting System” (or PPBS), in France “Rationalisation des Choix Budgétaires” (or RCB), in England “Output Budgeting”.

An interstratified mineral (mica-montmorillonite) from a hydrothermally altered andesite in the southern part of Satsuma Peninsula, Japan fully rehydrates after having been heated to 800°C.

Release of potassium by extraction with solutions containing sodium tetraphenyl boron or by leaching with 0·1 N barium chloride seemed to be related to the nature of the mica layers in the interstratified minerals studied. The rate of potassium release was lower when the calculated Si/AlIV ratio of the mica component layers resembled muscovite and higher when this ratio was intermediate between muscovite and pyrophyllite. This supported a recent hypothesis that the composition and structure of the mica component layers may vary in different interstratified minerals of similar total chemical composition.

Wyoming montmorillonite, <2-µm particle size, saturated with Na, K, Mg, Ca, and Ba ions, was reacted with uranyl nitrate solutions in the concentration range 1–300 ppm uranium. With constant amounts of clay and solution volume, the adsorption isotherms of uranyl ions on the clay followed Langmuir-type curves with increasing concentration of uranium. The maximum adsorption derived from linear Langmuir plots corresponds to the exchange capacity of the clay. Experiments with solutions of constant volume and constant ionicity, but with variable proportions of uranyl and other cations, showed that uranyl ions were strongly preferred by the clay to Na+ and K+, but less strongly than Mg2+, Ca2+, and Ba2+.

Chemical analyses of uranyl montmorillonites prepared with nitrate solutions, 0.05 M and pH ≃ 2.0, gave interlayer cations (UO2)0,094H0,12. Addition of NaOH to the uranyl nitrate solution to increase the pH to 4.0 gave a montmorillonite with interlayer cations (UO2)0,083Na0,12H0,04. A fully exchanged uranyl montmorillonite was prepared with 0.05 M uranyl acetate solution, pH ∼ 4.0, followed by further treatment with 1.25 × 10−5 M solution, pH ∼ 4.5. The resulting interlayer composition was (UO2)0,19(H2O)1.15 which corresponds with the hexahydrate ion, [(UO2)−6H2O]. X-ray powder diffraction and thermal data are recorded for the fully exchanged uranyl montmorillonite.

Several dioctahedral clay minerals are related through reaction series. These series can be produced hydro-thermally from beidellite gel and montmorillonite by making simple changes in interlayer and solution chemistry. The series are:

• gel-K-beidellite-random illite/smectite-K-rectorite-illite

• K-montmorillonite-K-rectorite-illite

• Na-montmorillonite or beidellite-Na-rectorite-paragonite

• Li-montmorillonite-Li-tosudite-Li-rectorite-cookeite(?)

• Mg-montmorillonite-Mg-rectorite-tosudite-sudoite(?)

• Ca-montmorillonite-Ca-rectorite-margarite(?)

• Al-Ca-montmorillonite-kaolinite/smectite-kaolinite (150°C)

• Al-Ca-montmorillonite-pyrophyllite/smectite-pyrophyllite (320°C).

Assuming stability for the mixed-layer phases, paragenesis is a function of P, T, and X conditions. If the phases are considered to be metastable, paragenesis is a function of the speed and path of reaction.

High resolution imaging by transmission electron microscopy has revealed a mechanism for the weathering of intermediate microcline in a humid, temperate climate. Dissolution of the feldspar begins at the boundary of twinned and untwinned domains and produces circular holes which enlarge to form negative crystals. Amorphous, ring-shaped structures develop, about 25 Å in diameter, within the larger holes. These rings, in turn, crystallize to an arcuate phase having a 10-Å basal spacing and then to crinkled sheets of illite or dehydrated montmorillonite. The 10-Å layer silicate shows an irregular stacking sequence, including 10-,-20-, and 30-Å sequences. Included plagioclase crystals show a similar mechanism of weathering and, moreover, are more intensely weathered.

It is possible to assert that the present crisis in history on which there has been so much discussion is more specifically a problem affecting the historical sciences in the West rather than in the Afro-Asian countries. In the Afro-Asian countries, particularly those which have either become independent recently or have been able to assert their independence recently, history is considered important in forming a national self-image, help in the processes of national unity, and in the processes of modernization or social change within the nation. The role of history in providing an ideological-cultural framework for national unity and growth is important, for in many of these countries the concept of a nation has not grown out of a long historical process by which people belonging to different race, religion and regions have become emotionally welded together. Rather, nationalism in these countries is a means for bringing about such a unity. The interpretation of the past therefore becomes a matter of wider public concern. In this context, history can hardly be regarded by anyone as irrelevant: it remains a prestigious subject in most universities (not only because it offers a better opportunity for entering into a civil service career), and national historians command a measure of public esteem which is becoming rare elsewhere. On the other hand, history has been displaced from its pre-eminent position in the West. The profession no longer enjoys the prestige which it enjoyed among nineteenth-century intellectuals: many social scientists consider that “the destruction of the conventional historian's conception of history is a necessary stage in the construction of a true science of society”; “a significant number of philosophers seem to have decided that history is either a third-order form of science, related to the social sciences as natural history was once related to the physical sciences, or that it is a second-order form of art, the epistemological value of which is questionable, the aesthetic worth of which is uncertain.”