Opticks by Isaac Newton, is part of the HackerNoon Books Series. You can jump to any chapter in this book here . PROP. VIII. Prob. III. PROP. VIII. Prob. III. By the discovered Properties of Light to explain the Colours made by Prisms. Let ABC [in Fig. 12.] represent a Prism refracting the Light of the Sun, which comes into a dark Chamber through a hole Fφ almost as broad as the Prism, and let MN represent a white Paper on which the refracted Light is cast, and suppose the most refrangible or deepest violet-making Rays fall upon the Space Pπ, the least refrangible or deepest red-making Rays upon the Space Tτ, the middle sort between the indigo-making and blue-making Rays upon the Space Qχ, the middle sort of the green-making Rays upon the Space R, the middle sort between the yellow-making and orange-making Rays upon the Space Sσ, and other intermediate sorts upon intermediate Spaces. For so the Spaces upon which the several sorts adequately fall will by reason of the different Refrangibility of those sorts be one lower than another. Now if the Paper MN be so near the Prism that the Spaces PT and πτ do not interfere with one another, the distance between them Tπ will be illuminated by all the sorts of Rays in that proportion to one another which they have at their very first coming out of the Prism, and consequently be white. But the Spaces PT and πτ on either hand, will not be illuminated by them all, and therefore will appear coloured. And particularly at P, where the outmost violet-making Rays fall alone, the Colour must be the deepest violet. At Q where the violet-making and indigo-making Rays are mixed, it must be a violet inclining much to indigo. At R where the violet-making, indigo-making, blue-making, and one half of the green-making Rays are mixed, their Colours must (by the construction of the second Problem) compound a middle Colour between indigo and blue. At S where all the Rays are mixed, except the red-making and orange-making, their Colours ought by the same Rule to compound a faint blue, verging more to green than indigo. And in the progress from S to T, this blue will grow more and more faint and dilute, till at T, where all the Colours begin to be mixed, it ends in whiteness. Fig. 12. So again, on the other side of the white at τ, where the least refrangible or utmost red-making Rays are alone, the Colour must be the deepest red. At σ the mixture of red and orange will compound a red inclining to orange. At ρ the mixture of red, orange, yellow, and one half of the green must compound a middle Colour between orange and yellow. At χ the mixture of all Colours but violet and indigo will compound a faint yellow, verging more to green than to orange. And this yellow will grow more faint and dilute continually in its progress from χ to π, where by a mixture of all sorts of Rays it will become white. These Colours ought to appear were the Sun's Light perfectly white: But because it inclines to yellow, the Excess of the yellow-making Rays whereby 'tis tinged with that Colour, being mixed with the faint blue between S and T, will draw it to a faint green. And so the Colours in order from P to τ ought to be violet, indigo, blue, very faint green, white, faint yellow, orange, red. Thus it is by the computation: And they that please to view the Colours made by a Prism will find it so in Nature. These are the Colours on both sides the white when the Paper is held between the Prism and the Point X where the Colours meet, and the interjacent white vanishes. For if the Paper be held still farther off from the Prism, the most refrangible and least refrangible Rays will be wanting in the middle of the Light, and the rest of the Rays which are found there, will by mixture produce a fuller green than before. Also the yellow and blue will now become less compounded, and by consequence more intense than before. And this also agrees with experience. And if one look through a Prism upon a white Object encompassed with blackness or darkness, the reason of the Colours arising on the edges is much the same, as will appear to one that shall a little consider it. If a black Object be encompassed with a white one, the Colours which appear through the Prism are to be derived from the Light of the white one, spreading into the Regions of the black, and therefore they appear in a contrary order to that, when a white Object is surrounded with black. And the same is to be understood when an Object is viewed, whose parts are some of them less luminous than others. For in the borders of the more and less luminous Parts, Colours ought always by the same Principles to arise from the Excess of the Light of the more luminous, and to be of the same kind as if the darker parts were black, but yet to be more faint and dilute. What is said of Colours made by Prisms may be easily applied to Colours made by the Glasses of Telescopes or Microscopes, or by the Humours of the Eye. For if the Object-glass of a Telescope be thicker on one side than on the other, or if one half of the Glass, or one half of the Pupil of the Eye be cover'd with any opake substance; the Object-glass, or that part of it or of the Eye which is not cover'd, may be consider'd as a Wedge with crooked Sides, and every Wedge of Glass or other pellucid Substance has the effect of a Prism in refracting the Light which passes through it. How the Colours in the ninth and tenth Experiments of the first Part arise from the different Reflexibility of Light, is evident by what was there said. But it is observable in the ninth Experiment, that whilst the Sun's direct Light is yellow, the Excess of the blue-making Rays in the reflected beam of Light MN, suffices only to bring that yellow to a pale white inclining to blue, and not to tinge it with a manifestly blue Colour. To obtain therefore a better blue, I used instead of the yellow Light of the Sun the white Light of the Clouds, by varying a little the Experiment, as follows. Fig. 13. Exper. 16 Let HFG [in Fig. 13.] represent a Prism in the open Air, and S the Eye of the Spectator, viewing the Clouds by their Light coming into the Prism at the Plane Side FIGK, and reflected in it by its Base HEIG, and thence going out through its Plane Side HEFK to the Eye. And when the Prism and Eye are conveniently placed, so that the Angles of Incidence and Reflexion at the Base may be about 40 Degrees, the Spectator will see a Bow MN of a blue Colour, running from one End of the Base to the other, with the Concave Side towards him, and the Part of the Base IMNG beyond this Bow will be brighter than the other Part EMNH on the other Side of it. This blue Colour MN being made by nothing else than by Reflexion of a specular Superficies, seems so odd a Phænomenon, and so difficult to be explained by the vulgar Hypothesis of Philosophers, that I could not but think it deserved to be taken Notice of. Now for understanding the Reason of it, suppose the Plane ABC to cut the Plane Sides and Base of the Prism perpendicularly. From the Eye to the Line BC, wherein that Plane cuts the Base, draw the Lines Sp and St, in the Angles Spc 50 degr. 1/9, and Stc 49 degr. 1/28, and the Point p will be the Limit beyond which none of the most refrangible Rays can pass through the Base of the Prism, and be refracted, whose Incidence is such that they may be reflected to the Eye; and the Point t will be the like Limit for the least refrangible Rays, that is, beyond which none of them can pass through the Base, whose Incidence is such that by Reflexion they may come to the Eye. And the Point r taken in the middle Way between p and t, will be the like Limit for the meanly refrangible Rays. And therefore all the least refrangible Rays which fall upon the Base beyond t, that is, between t and B, and can come from thence to the Eye, will be reflected thither: But on this side t, that is, between t and c, many of these Rays will be transmitted through the Base. And all the most refrangible Rays which fall upon the Base beyond p, that is, between, p and B, and can by Reflexion come from thence to the Eye, will be reflected thither, but every where between p and c, many of these Rays will get through the Base, and be refracted; and the same is to be understood of the meanly refrangible Rays on either side of the Point r. Whence it follows, that the Base of the Prism must every where between t and B, by a total Reflexion of all sorts of Rays to the Eye, look white and bright. And every where between p and C, by reason of the Transmission of many Rays of every sort, look more pale, obscure, and dark. But at r, and in other Places between p and t, where all the more refrangible Rays are reflected to the Eye, and many of the less refrangible are transmitted, the Excess of the most refrangible in the reflected Light will tinge that Light with their Colour, which is violet and blue. And this happens by taking the Line C prt B any where between the Ends of the Prism HG and EI. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Isaac Newton (2010). Opticks . Urbana, Illinois: Project Gutenberg. Retrieved October 2022, https://www.gutenberg.org/cache/epub/33504/pg33504-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org, located at https://www.gutenberg.org/policy/license.

Read My Stories

PROP. VIII. Prob. III.

Of the Times of the Birth and Passion of Christ

Snowdrop & Other Tales by Jacob and Wilhelm Grimm, is part of the HackerNoon Books Series. You can jump to any chapter in this book here . The Wolf and the Man The Wolf and the Man A FOX was one day talking to a Wolf about the strength of man. ‘No animals,’ he said, ‘could withstand man, and they were obliged to use cunning to hold their own against him.’ The Wolf answered, ‘If ever I happened to see a man, I should attack him all the same.’ ‘Well, I can help you to that,’ said the Fox. ‘Come to me early to-morrow, and I will show you one!’ The Wolf was early astir, and the Fox took him out to a road in the forest, traversed daily by a Huntsman. First came an old discharged soldier. ‘Is that a Man?’ asked the Wolf. ‘No,’ answered the Fox. ‘He has been a Man.’ After that, a little boy appeared on his way to school. ‘Is that a Man?’ ‘No; he is going to be a Man.’ At last the Huntsman made his appearance, his gun on his back, and his hunting-knife at his side. The Fox said to the Wolf,— ‘Look! There comes a Man. You may attack him, but I will make off to my hole!’ The Wolf set on the Man, who said to himself when he saw him, ‘What a pity my gun isn’t loaded with ball,’ and fired a charge of shot in the Wolf’s face. The Wolf made a wry face, but he was not to be so easily frightened, and attacked him again. Then the Huntsman gave him the second charge. The Wolf swallowed the pain, and rushed at the Huntsman; but he drew his bright hunting-knife, and hit out right and left with it, so that, streaming with blood, the Wolf ran back to the Fox. ‘Well, brother Wolf,’ said the Fox, ‘and how did you get on with the Man?’ ‘Alas!’ said the Wolf. ‘I never thought the strength of man would be what it is. First, he took a stick from his shoulder, and blew into it, and something flew into my face, which tickled frightfully. Then he blew into it again, and it flew into my eyes and nose like lightning and hail. Then he drew a shining rib out of his body, and struck at me with it till I was more dead than alive.’ ‘Now, you see,’ said the Fox, ‘what a braggart you are. You throw your hatchet so far that you can’t get it back again.’ About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Jacob Grimm and Wilhelm Grimm (2011). Snowdrop & Other Tales. Urbana, Illinois: Project Gutenberg. Retrieved October 2022, https://www.gutenberg.org/cache/epub/37381/pg37381-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html.

The Wolf and the Man

BOOK VI

Of the two Contemporary Empires of the Babylonians and Medes

A Short History of the World, by H. G. Wells, is part of the HackerNoon Books Series. You can jump to any chapter in this book here . THE CRUSADES AND THE AGE OF PAPAL DOMINION THE CRUSADES AND THE AGE OF PAPAL DOMINION It is interesting to note that Charlemagne corresponded with the Caliph Haroun-al-Raschid, the Haroun-al-Raschid of the Arabian Nights. It is recorded that Haroun-al-Raschid sent ambassadors from Bagdad—which had now replaced Damascus as the Moslem capital—with a splendid tent, a water clock, an elephant and the keys of the Holy Sepulchre. This latter present was admirably calculated to set the Byzantine Empire and this new Holy Roman Empire by the ears as to which was the proper protector of the Christians in Jerusalem. These presents remind us that while Europe in the ninth century was still a weltering disorder of war and pillage, there flourished a great Arab Empire in Egypt and Mesopotamia, far more civilized than anything Europe could show. Here literature and science still lived; the arts flourished, and the mind of man could move without fear or superstition. And even in Spain and North Africa where the Saracenic dominions were falling into political confusion there was a vigorous intellectual life. Aristotle was read and discussed by these Jews and Arabs during these centuries of European darkness. They guarded the neglected seeds of science and philosophy. North-east of the Caliph’s dominions was a number of Turkish tribes. They had been converted to Islam, and they held the faith much more simply and fiercely than the actively intellectual Arabs and Persians to the south. In the tenth century the Turks were growing strong and vigorous while the Arab power was divided and decaying. The relations of the Turks to the Empire of the Caliphate became very similar to the relations of the Medes to the last Babylonian Empire fourteen centuries before. In the eleventh century a group of Turkish tribes, the Seljuk Turks, came down into Mesopotamia and made the Caliph their nominal ruler but really their captive and tool. They conquered Armenia. Then they struck at the remnants of the Byzantine power in Asia Minor. In 1071 the Byzantine army was utterly smashed at the battle of Melasgird, and the Turks swept forward until not a trace of Byzantine rule remained in Asia. They took the fortress of Nicæa over against Constantinople, and prepared to attempt that city. The Byzantine emperor, Michael VII, was overcome with terror. He was already heavily engaged in warfare with a band of Norman adventurers who had seized Durazzo, and with a fierce Turkish people, the Petschenegs, who were raiding over the Danube. In his extremity he sought help where he could, and it is notable that he did not appeal to the western emperor but to the Pope of Rome as the head of Latin Christendom. He wrote to Pope Gregory VII, and his successor Alexius Comnenus wrote still more urgently to Urban II. CRUSADER TOMBS IN EXETER CATHEDRAL Photo: Mansell This was not a quarter of a century from the rupture of the Latin and Greek churches. That controversy was still vividly alive in men’s minds, and this disaster to Byzantium must have presented itself to the Pope as a supreme opportunity for reasserting the supremacy of the Latin Church over the dissentient Greeks. Moreover this occasion gave the Pope a chance to deal with two other matters that troubled western Christendom very greatly. One was the custom of “private war” which disordered social life, and the other was the superabundant fighting energy of the Low Germans and Christianized Northmen and particularly of the Franks and Normans. A religious war, the Crusade, the War of the Cross, was preached against the Turkish captors of Jerusalem, and a truce to all warfare amongst Christians (1095). The declared object of this war was the recovery of the Holy Sepulchre from the unbelievers. A man called Peter the Hermit carried on a popular propaganda throughout France and Germany on broadly democratic lines. He went clad in a coarse garment, barefooted on an ass, he carried a huge cross and harangued the crowd in street or market-place or church. He denounced the cruelties practised upon the Christian pilgrims by the Turks, and the shame of the Holy Sepulchre being in any but Christian hands. The fruits of centuries of Christian teaching became apparent in the response. A great wave of enthusiasm swept the western world, and popular Christendom discovered itself. VIEW OF CAIRO Photo: Lehnert & Landrock Such a widespread uprising of the common people in relation to a single idea as now occurred was a new thing in the history of our race. There is nothing to parallel it in the previous history of the Roman Empire or of India or China. On a smaller scale, however, there had been similar movements among the Jewish people after their liberation from the Babylonian captivity, and later on Islam was to display a parallel susceptibility to collective feeling. Such movements were certainly connected with the new spirit that had come into life with the development of the missionary- teaching religions. The Hebrew prophets, Jesus and his disciples, Mani, Muhammad, were all exhorters of men’s individual souls. They brought the personal conscience face to face with God. Before that time religion had been much more a business of fetish, of pseudoscience, than of conscience. The old kind of religion turned upon temple, initiated priest and mystical sacrifice, and ruled the common man like a slave by fear. The new kind of religion made a man of him. The preaching of the First Crusade was the first stirring of the common people in European history. It may be too much to call it the birth of modern democracy, but certainly at that time modern democracy stirred. Before very long we shall find it stirring again, and raising the most disturbing social and religious questions. Certainly this first stirring of democracy ended very pitifully and lamentably. Considerable bodies of common people, crowds rather than armies, set out eastward from France and the Rhineland and Central Europe without waiting for leaders or proper equipment to rescue the Holy Sepulchre. This was the “people’s crusade.” Two great mobs blundered into Hungary, mistook the recently converted Magyars for pagans, committed atrocities and were massacred. A third multitude with a similarly confused mind, after a great pogrom of the Jews in the Rhineland, marched eastward, and was also destroyed in Hungary. Two other huge crowds, under the leadership of Peter the Hermit himself, reached Constantinople, crossed the Bosphorus, and were massacred rather than defeated by the Seljuk Turks. So began and ended this first movement of the European people, as people. Next year (1097) the real fighting forces crossed the Bosphorus. Essentially they were Norman in leadership and spirit. They stormed Nicæa, marched by much the same route as Alexander had followed fourteen centuries before, to Antioch. The siege of Antioch kept them a year, and in June 1099 they invested Jerusalem. It was stormed after a month’s siege. The slaughter was terrible. Men riding on horseback were splashed by the blood in the streets. At nightfall on July 15th the Crusaders had fought their way into the Church of the Holy Sepulchre and overcome all opposition there: blood-stained, weary and “sobbing from excess of joy” they knelt down in prayer. THE HORSES OF S. MARK, VENICE Originally on the arch of Trajan at Constantinople, the Doge Dandalo V took them after the Fourth Crusade, to Venice, whence Napoleon I removed them to Paris, but in 1815 they were returned to Venice. During the Great War of 1914-18 they were hidden away for fear of air raids. Photo: D. McLeish Immediately the hostility of Latin and Greek broke out again. The Crusaders were the servants of the Latin Church, and the Greek patriarch of Jerusalem found himself in a far worse case under the triumphant Latins than under the Turks. The Crusaders discovered themselves between Byzantine and Turk and fighting both. Much of Asia Minor was recovered by the Byzantine Empire, and the Latin princes were left, a buffer between Turk and Greek, with Jerusalem and a few small principalities, of which Edessa was one of the chief, in Syria. Their grip even on these possessions was precarious, and in 1144 Edessa fell to the Moslim, leading to an ineffective Second Crusade, which failed to recover Edessa but saved Antioch from a similar fate. In 1169 the forces of Islam were rallied under a Kurdish adventurer named Saladin who had made himself master of Egypt. He preached a Holy War against the Christians, recaptured Jerusalem in 1187, and so provoked the Third Crusade. This failed to recover Jerusalem. In the Fourth Crusade (1202-4) the Latin Church turned frankly upon the Greek Empire, and there was not even a pretence of fighting the Turks. It started from Venice and in 1204 it stormed Constantinople. The great rising trading city of Venice was the leader in this adventure, and most of the coasts and islands of the Byzantine Empire were annexed by the Venetians. A “Latin” emperor (Baldwin of Flanders) was set up in Constantinople and the Latin and Greek Church were declared to be reunited. The Latin emperors ruled in Constantinople from 1204 to 1261 when the Greek world shook itself free again from Roman predominance. The twelfth century then and the opening of the thirteenth was the age of papal ascendancy just as the eleventh was the age of the ascendancy of the Seljuk Turks and the tenth the age of the Northmen. A united Christendom under the rule of the Pope came nearer to being a working reality than it ever was before or after that time. A COURTYARD IN THE ALHAMBRA Photo: Lehnert & Landrock In those centuries a simple Christian faith was real and widespread over great areas of Europe. Rome itself had passed through some dark and discreditable phases; few writers can be found to excuse the lives of Popes John XI and John XII in the tenth century; they were abominable creatures; but the heart and body of Latin Christendom had remained earnest and simple; the generality of the common priests and monks and nuns had lived exemplary and faithful lives. Upon the wealth of confidence such lives created rested the power of the church. Among the great Popes of the past had been Gregory the Great, Gregory I (590-604) and Leo III (795-816) who invited Charlemagne to be Cæsar and crowned him in spite of himself. Towards the close of the eleventh century there arose a great clerical statesman, Hildebrand, who ended his life as Pope Gregory VII (1073- 1085). Next but one after him came Urban II (1087-1099), the Pope of the First Crusade. These two were the founders of this period of papal greatness during which the Popes lorded it over the Emperors. From Bulgaria to Ireland and from Norway to Sicily and Jerusalem the Pope was supreme. Gregory VII obliged the Emperor Henry IV to come in penitence to him at Canossa and to await forgiveness for three days and nights in the courtyard of the castle, clad in sackcloth and barefooted to the snow. In 1176 at Venice the Emperor Frederick (Frederick Barbarossa), knelt to Pope Alexander III and swore fealty to him. The great power of the church in the beginning of the eleventh century lay in the wills and consciences of men. It failed to retain the moral prestige on which its power was based. In the opening decades of the fourteenth century it was discovered that the power of the Pope had evaporated. What was it that destroyed the naive confidence of the common people of Christendom in the church so that they would no longer rally to its appeal and serve its purposes? The first trouble was certainly the accumulation of wealth by the church. The church never died, and there was a frequent disposition on the part of dying childless people to leave lands to the church. Penitent sinners were exhorted to do so. Accordingly in many European countries as much as a fourth of the land became church property. The appetite for property grows with what it feeds upon. Already in the thirteenth century it was being said everywhere that the priests were not good men, that they were always hunting for money and legacies. The kings and princes disliked this alienation of property very greatly. In the place of feudal lords capable of military support, they found their land supporting abbeys and monks and nuns. And these lands were really under foreign dominion. Even before the time of Pope Gregory VII there had been a struggle between the princes and the papacy over the question of “investitures,” the question that is of who should appoint the bishops. If that power rested with the Pope and not the King, then the latter lost control not only of the consciences of his subjects but of a considerable part of his dominions. For also the clergy claimed exemption from taxation. They paid their taxes to Rome. And not only that, but the church also claimed the right to levy a tax of one-tenth upon the property of the layman in addition to the taxes he paid his prince. The history of nearly every country in Latin Christendom tells of the same phase in the eleventh century, a phase of struggle between monarch and Pope on the issue of investitures and generally it tells of a victory for the Pope. He claimed to be able to excommunicate the prince, to absolve his subjects from their allegiance to him, to recognize a successor. He claimed to be able to put a nation under an interdict, and then nearly all priestly functions ceased except the sacraments of baptism, confirmation and penance; the priests could neither hold the ordinary services, marry people, nor bury the dead. With these two weapons it was possible for the twelfth century Popes to curb the most recalcitrant princes and overawe the most restive peoples. These were enormous powers, and enormous powers are only to be used on extraordinary occasions. The Popes used them at last with a frequency that staled their effect. Within thirty years at the end of the twelfth century we find Scotland, France and England in turn under an interdict. And also the Popes could not resist the temptation to preach crusades against offending princes—until the crusading spirit was extinct. It is possible that if the Church of Rome had struggled simply against the princes and had had a care to keep its hold upon the general mind, it might have achieved a permanent dominion over all Christendom. But the high claims of the Pope were reflected as arrogance in the conduct of the clergy. Before the eleventh century the Roman priests could marry; they had close ties with the people among whom they lived; they were indeed a part of the people. Gregory VII made them celibates; he cut the priests off from too great an intimacy with the laymen in order to bind them more closely to Rome, but indeed he opened a fissure between the church and the commonalty. The church had its own law courts. Cases involving not merely priests but monks, students, crusaders, widows, orphans and the helpless were reserved for the clerical courts, and so were all matters relating to wills, marriages and oaths and all cases of sorcery, heresy and blasphemy. Whenever the layman found himself in conflict with the priest he had to go to a clerical court. The obligations of peace and war fell upon his shoulders alone and left the priest free. It is no great wonder that jealousy and hatred of the priests grew up in the Christian world. Never did Rome seem to realize that its power was in the consciences of common men. It fought against religious enthusiasm, which should have been its ally, and it forced doctrinal orthodoxy upon honest doubt and aberrant opinion. When the church interfered in matters of morality it had the common man with it, but not when it interfered in matters of doctrine. When in the south of France Waldo taught a return to the simplicity of Jesus in faith and life, Innocent III preached a crusade against the Waldenses, Waldo’s followers, and permitted them to be suppressed with fire, sword, rape and the most abominable cruelties. When again St. Francis of Assisi (1181-1226) taught the imitation of Christ and a life of poverty and service, his followers, the Franciscans, were persecuted, scourged, imprisoned and dispersed. In 1318 four of them were burnt alive at Marseilles. On the other hand the fiercely orthodox order of the Dominicans, founded by St. Dominic (1170-1221) was strongly supported by Innocent III, who with its assistance set up an organization, the Inquisition, for the hunting of heresy and the affliction of free thought. So it was that the church by excessive claims, by unrighteous privileges, and by an irrational intolerance destroyed that free faith of the common man which was the final source of all its power. The story of its decline tells of no adequate foemen from without but continually of decay from within. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. H. G. Wells (2011). A Short History of the World. Urbana, Illinois: Project Gutenberg. Retrieved October 2022, from https://www.gutenberg.org/files/11870/11870-h/11870-h.htm This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html .

Encyclopedia Me 

THE CRUSADES AND THE AGE OF PAPAL DOMINION

First and Last Things by H. G. Wells, is part of the HackerNoon Books Series. You can jump to any chapter in this book here. OF LOVE AND JUSTICE OF LOVE AND JUSTICE. Now here the friend who has read the first draft of this book falls into something like a dispute with me. She does not, I think, like this dismissal of Justice from a primary place in my scheme of conduct. “Justice,” she asserts, “is an instinctive craving very nearly akin to the physical craving for equilibrium. Its social importance corresponds. It seeks to keep the individual’s claims in such a position as to conflict as little as possible with those of others. Justice is the root instinct of all social feeling, of all feeling which does not take account of whether we like or dislike individuals, it is the feeling of an orderly position of our Ego towards others, merely considered AS others, and of all the Egos merely AS Egos towards each other. LOVE cannot be felt towards others AS others. Love is the expression of individual suitability and preference, its positive existence in some cases implies its absolute negation in others. Hence Love can never be the essential and root of social feeling, and hence the necessity for the instinct of abstract justice which takes no account of preferences or aversions. And here I may say that all application of the word LOVE to unknown, distant creatures, to mere OTHERS, is a perversion and a wasting of the word love, which, taking its origin in sexual and parental preference, always implies a preference of one object to the other. To love everybody is simply not to love at all. And it is JUST BECAUSE of the passionate preference instinctively felt for some individuals, that mankind requires the self-regarding and self-respecting passion of justice.” Now this is not altogether contradictory of what I hold. I disagree that because love necessarily expresses itself in preference, selecting this rather than that, that it follows necessarily that its absolute negation is implied in the non-selected cases. A man may go into the world as a child goes into a garden and gathers its hands full of the flowers that please it best and then desists, but only because its hands are full and not because it is at an end of the flowers that it can find delight in. So the man finds at last his memory and apprehensions glutted. It is not that he could not love those others. And I dispute that to love everybody is not to love at all. To love two people is surely to love more than to love just one person, and so by way of three and four to a very large number. But if it is put that love must be a preference because of the mental limitations that forbid us to apprehend and understand more than a few of the multitudinous lovables of life, then I agree. For all the individuals and things and cases for which we have inadequate time and energy, we need a wholesale method—justice. That is exactly what I have said in the previous section. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. H. G. Wells (2009). First and Last Things: A Confession of Faith and Rule of Life. Urbana, Illinois: Project Gutenberg. Retrieved October 2022, https://www.gutenberg.org/files/4225/4225-h/4225-h.htm This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html .

OF LOVE AND JUSTICE

I am healthy. That’s the most important thing, I know, but you know, Elon, there are always those extra few pounds. You seem to be the greatest problem solver. You have an idea for everything. You have ideas for better commute, space travel, utilizing our brains and so much more. I figured I might as well try and ask you about this minor issue of mine. Dear Elon, can you help me lose weight? I was never too skinny. I like to eat. I have never met you in person, but I can tell from your photos: You like to eat, too. You may not care as much when you have a few extra pounds because you have so many other, bigger problems in your mind. But I’m a person of simple needs and simple thoughts. My weight matters a lot to me. And I know you care a lot about humans, in general. I hope my query finds a place in your busy agenda, even for a few seconds. Or perhaps milliseconds. I feel like a few milliseconds would be what it takes for you to solve this problem of mine. I have a few constraints: I work at a desk, from home. I don’t have anywhere to commute to on a regular basis. That’s a big hurdle to getting my 10,000 steps in every day. If I don’t spare an hour or so every day, to just walk around my building like a mad person, there’s no way I get to that number. I hate running. I remember reading on multiple occasions that running is not really something humans are supposed to do. I agree. So I can’t run in that spare hour. I don’t know what to do during my daily walks. I am not a podcast person. In fact, I’m usually extremely bored of most podcasts. Like you, I value real learning instead of fun trivia, am always short in time and can’t stand too much self-marketing. I don’t like to listen to books either. Books are not meant to be listened. I don’t have a lot of money to give to private trainers. I think only crazy people go to spinning classes. I am easily bored. I am lazy. I’m sure that some of my constraints sound like nonsense. I guess I’m sorry. Nevertheless, I believe in radical honesty and here I am with my imperfect constraints. I’m hoping you can give me some solid advice. Happy to be training buddies too, by the way, if that’s something you’re into? I’m looking forward to hearing back from you. Regards, Your biggest fan

Dear Elon Musk, Can You Help Me Lose Weight?

Tailwind is an increasingly popular and widely used framework, which makes it easier in some cases to build and ship features and products. In this guide, we'll be covering how you can vertically and horizontally center an element or text with tailwind. In another article, I've already covered how to center an HTML element both horizontally and vertically using CSS. If you want to learn about that, . click here Horizontally and Vertically center an element with Tailwind Horizontally and vertically centering something with Tailwind is easy with . All we have to do is three things: flexbox use to make the element the height of the screen h-screen use to make the element a flex flexbox use to vertically center it items-center use to center it horizontally justify-center Our code then looks like this: <div class="h-screen flex items-center justify-center">
    Horizontally and Vertically Centered Element
</div> Which produces a result like this: See the Pen by smpnjn ( ) on . Horizontally and vertically centering with Tailwind @smpnjn CodePen Vertically centering an element with Tailwind The easiest way to vertically center something is to do what we did before, and use . This time, though, we'll remove . The item will then be centered only along the vertical axis. flexbox justify-center <div class="h-screen flex items-center">
    Vertically Centered Element
</div> You can see an example of this in the codepen below: See the Pen . here Horizontally centering an element with Tailwind In the same way that we vertically centered the div above, we can also horizontally center using our previous approach. The code for that looks like this: <div class="flex justify-center items-center">
    Horizontally Centered Element
</div> This is the same code we used for horizontal and vertical centering, just without . Here's the result: h-screen See the Pen here. Conclusion Centering elements with flexbox is easy in Tailwind. In this guide, we've learned how to vertically and horizontally center elements including HTML elements and text - which is infinitely useful in web development. To learn more about in general, you can . CSS find my other content here Also published here.

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