How to have sex

Annual OF the Swedish History OF Science Society "the spirit does not have sex": An argument f?die. In a thesis, which was submitted in the year 1625 in Uppsala, one reads the statement "white spirits caret sexu". Argument in a discussion per et versus the F?gkeit of the women. that the spirit does not have sex as proof daf?angef?t that the sex does not have f?das moral and intellectual Verm?n a meaning was to arrange the statement "white spirits caret sexu" both in its time-conditioned context and in their id?geschichtliche tradition. With K?gin Christina, which was only born in the year 1626, does not have to do "white spirits caret sexu" in Uppsala anything. Erkl?ng becomes on that relatively liberal climate of the twenties of the. Century referred to, as the training politics actively was libert and "?" political ID? of the "mixed monarchy" in that. Chancellor Johan Skytte let study his two T?ter and wanted the body-own farmer in Livland to the new Universit? The origin of the argument of the sexless spirit is appropriate for humans in the Christian theory of imago the Dei, those mostly by SE, regardless of the sex, is attributed (Augustinus, Thomas). lay the Greek Metaphysik, which regarded the sex characteristics as zuf?ig and the nature of humans as sexually ungespaltet. in the philosophical as in the theological tradition however the equality is which one by this thought begr?en could only metaphysical ones as soon as humans in the empirical world arises, develops the sex difference. Baldassare Castiglione and Agrippa of nice home transformed into that. Century the theological-philosophical conception of the sexless soul into an argument in favor of the women. We find the argument l'esprit to Poullin de la Barre (1673)"n'a POINT de sexe" in a form, which is not metaphysical. Anh?er of Descartes is cognitive the equality of the sexes. The woman has those-same soul like the man to think with that-same Verm?n and acquire themselves knowledge. Barre the theoretical reason f?die more modern discussion?r the sex equality, which w?end the Aufkl?ng gef?t. The sleeping preacheress: Notes on Anna Rogel (1751-1784). The loosely structured movements OF lay preachers and "enthusiasts" play important on role into the religious life OF the 18th century. is concerned with the most famous and spectacular Finnish case. the story OF Anna Rogel, A peasant more daughter, who in ago 20th year underwent. After illness she became paralysed and draws on ago voice and of appetites. One day she suddenly, while asleep, broke silence with improvised sermon, which lasted for four hours. rumour spread, and increasing NUMBER OF visitors found their way ton the small, countryside village where she lived, eager tons would list on on ago ton the ardent sermons that continued ton flow from ago sickbed. A widespread influence in both Finland and Sweden, although the content OF the sermons which more neither new nor radical - it which the unusual circumstances that aroused people's expectations and fanned their faith. The Main PUR-FLOAT OF this essay is ton capture the emotional and intellectual. In addition ton the account OF life, the essay thus aims RK putting in A against context ago ago, by touching upon topics concerning the Enlightenment, OTHER religious movements OF the age, and the medicalisation OF this child OF traditionally religious phenomena. Emblematic thinking: The visual LANGUAGE OF. Among those seventeenth century intellectuals who responded ton the contemporary vogue OF emblematics which Schering Rosenhane (1609-63). during the Westphalian peace negotiations 1643-47, he stayed RK M?ter and had plenty OF time ton cultivate his cultural interests. collector, he thus indulged in poetry, having started writing carmina as early as 1629 when he which A of member OF A Swedish embassy ton England. RK M?ter he which acquainted with the Spanish envoy, don Diego Saavedra Fajardo, author OF A collection OF political emblem called Idea de un principe. This encounter May wave have stimulated Rosenhane. He composed his Hortus Regius, dedicated tons of Queen Christina, and edited in decay times. he thus jotted down four pages OF of emblem and of sentences, now preserved in Uppsala university LIBRARY, signum. This collection is for the roofridge time analysed into the present PAPERS which thus contains A complete cunning OF the of text and the drawings. images and the sentences of acres clearly A reflection OF contemporary fashion. by adopting A psycholinguistic approach, they May thus prepare mind OF A one the at ACCESS ton who which A learned humanist who keenly observed the moves and of countermoves on the political scene and who had DAILY occasions. The message OF the of emblem is deeply coloured by Neostoicism. and Patientia of acres repeatedly enhanced as weapons against the trias OF life. Although generally sharing the humanist's faith into the dignity OF one, Rosenhane often takes A pessimistic attitude, tinged with disillusion, as ton the possibilities. Freedom more never load for more ever, the bird in the cage as the one outside share the same destiny. in contented mingle with insights into the conflicts OF existence retirement. Into accordance with the Herculean parable, paradigm TIC ton the Renaissance and his own times, Rosenhane is convinced OF labour as the only way ton virtue. Rosenhane which influenced by the moral and intellectual standard OF?te on that corresponded ton the homogeneity OF his message. figures and of advices ton of A professional artist suggest that he May have pond-talk A limited collection OF twenty emblem, that would combine moral philosophy with the function OF A manual, which would useful as A rem Indian for diplomats and OTHER person OF climb, who had ton strike A balance between the heights OF the nobilitas animi and the practical challenges OF political life. Has the progresses OF the sciences tended tons. A survey OF different answers tons this question from the 17th century on demonstrates that it which very often answered into the negative thus by proponents OF the idea OF progresses: as human nature which constant, so which its low morality, while the sciences and the (technological) kind were steadily. The to who given by Rousseau which emergency unexpected by the Academy OF Dijon, as has been fully demonstrated by Marcel Bouchard in his L'acad?e. optimism which ton embrace thus the realm OF ethics, as CAN lakes in authors. Nowadays this optimism seems ton have waned. the second part OF this article (A farewell lecture RK Uppsala University) the author collects some of argument in favour OF A more optimistic to who: the open mindedness OF ideally science has influenced tolerance and understanding, the public opinion has become more enlightened when authoritarian religion which replaced by science as the primary SOURCE OF the common world view, the ethical consciousness OF modern one - as A result OF scientific influence - seems tons A more noble attitude than the authority based innocence OF. The fa?e OF science: The Wenner Gren. For more than thirty years, the Wenner Gren center has stood as A symbol. During the read ten years (ith the building complex has slowly draws its symbolical importance as the research. Today, the Wenner Gren center fulfils A new function age, but new in A for posterity it wants probably become A building memorial from the late 20th-century history OF Swedish science. A study on the establishment OF the Wenner Gren center, undertaken already today, tell US about the status OF science in Swedish society into the 1960s - and how it has changed since then. The present study explores this question by using as its primary SOURCE material contemporary news PAPERS of articles and editorials into the Swedish DAILY press.