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Early Science from POSSUM: Shocks, turbulence, and a massive new reservoir of ionised gas in the Fornax cluster
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- C. S. Anderson, G. H. Heald, J. A. Eilek, E. Lenc, B. M. Gaensler, Lawrence Rudnick, C. L. Van Eck, S. P. O’Sullivan, J. M. Stil, A. Chippendale, C. J. Riseley, E. Carretti, J. West, J. Farnes, L. Harvey-Smith, N. M. McClure-Griffiths, Douglas C. J. Bock, J. D. Bunton, B. Koribalski, C. D. Tremblay, M. A. Voronkov, K. Warhurst
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- Publications of the Astronomical Society of Australia / Volume 38 / 2021
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- 23 April 2021, e020
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We present the first Faraday rotation measure (RM) grid study of an individual low-mass cluster—the Fornax cluster—which is presently undergoing a series of mergers. Exploiting commissioning data for the POlarisation Sky Survey of the Universe’s Magnetism (POSSUM) covering a ${\sim}34$ square degree sky area using the Australian Square Kilometre Array Pathfinder (ASKAP), we achieve an RM grid density of ${\sim}25$ RMs per square degree from a 280-MHz band centred at 887 MHz, which is similar to expectations for forthcoming GHz-frequency ${\sim}3\pi$-steradian sky surveys. These data allow us to probe the extended magnetoionic structure of the cluster and its surroundings in unprecedented detail. We find that the scatter in the Faraday RM of confirmed background sources is increased by $16.8\pm2.4$ rad m−2 within 1$^\circ$ (360 kpc) projected distance to the cluster centre, which is 2–4 times larger than the spatial extent of the presently detectable X-ray-emitting intracluster medium (ICM). The mass of the Faraday-active plasma is larger than that of the X-ray-emitting ICM and exists in a density regime that broadly matches expectations for moderately dense components of the Warm-Hot Intergalactic Medium. We argue that forthcoming RM grids from both targeted and survey observations may be a singular probe of cosmic plasma in this regime. The morphology of the global Faraday depth enhancement is not uniform and isotropic but rather exhibits the classic morphology of an astrophysical bow shock on the southwest side of the main Fornax cluster, and an extended, swept-back wake on the northeastern side. Our favoured explanation for these phenomena is an ongoing merger between the main cluster and a subcluster to the southwest. The shock’s Mach angle and stand-off distance lead to a self-consistent transonic merger speed with Mach 1.06. The region hosting the Faraday depth enhancement also appears to show a decrement in both total and polarised radio emission compared to the broader field. We evaluate cosmic variance and free-free absorption by a pervasive cold dense gas surrounding NGC 1399 as possible causes but find both explanations unsatisfactory, warranting further observations. Generally, our study illustrates the scientific returns that can be expected from all-sky grids of discrete sources generated by forthcoming all-sky radio surveys.
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- By Lawrence E. Harvey, Professor of English at Dartmouth College
- Edited by S. E. Gontarski
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- On Beckett
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- 05 May 2013
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- 15 December 2012, pp 72-91
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Summary
Beckett took part in the June 1940 exodus from Paris before the advance of the invading German army, and arrived in Vichy later that summer. It was there that he saw Joyce for the last time. The hotel in which he and the Joyce family were staying was, like most of the hotels, being evacuated, and he had to “get on, clear out.” Joyce and his family went to a little town near Vichy where Madame Jolas (of Transition fame) had a school. Joyce stayed there until December, when he obtained a permit to go to Switzerland. Beckett started south on foot from Vichy. On the way he managed to board a train that went as far as Toulouse. There he avoided the refugee center, slept out on benches, and finally got a bus west as far as Cahors, where it was “all out” in the pouring rain. Famished, exhausted, he finally managed to find a spot on the floor of a shop dealing in religious articles, where he spent the night. Hiding in a truck the next day he succeeded in getting out of Cahors and traveling as far as Arcachon, where he was able to locate Mary Reynolds, an American he had known in Paris.
Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. 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Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- The Cambridge Dictionary of Christianity
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- 05 August 2012
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- 20 September 2010, pp xi-xliv
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Contributors
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- By Graham Allan, Donna M. Allen, Irwin Altman, Arthur Aron, Donald H. Baucom, Steven R. H. Beach, Ellen Berscheid, Rosemary Blieszner, Jeffrey Boase, Tyfany M. J. Boettcher, Barbara B. Brown, Abraham P. Buunk, Lorne Campbell, Daniel J. Canary, Rodney Cate, John P. Caughlin, Mahnaz Charania, Jennie Y. Chen, F. Scott Christopher, Jennifer A. Clarke, Marilyn Coleman, W. Andrew Collins, Michael K. Coolsen, Nathan R. Cottle, Carolyn E. Cutrona, Marianne Dainton, Valerian J. Derlega, Lisa M. Diamond, Pieternel Dijkstra, Steve Duck, Pearl A. Dykstra, Norman B. Epstein, Beverley Fehr, Frank D. Fincham, Helen E. Fisher, Julie Fitness, Garth J. O. Fletcher, Myron D. Friesen, Lawrence Ganong, Kelli A. Gardner, Jenny de Jong Gierveld, Robin Goodwin, Christine R. Gray, Kathryn Greene, David W. Harris, Willard W. Hartup, John H. Harvey, Kathi L. Heffner, Ted L. Huston, William J. Ickes, Emily A. Impett, Michael P. Johnson, Deborah J. Jones, Deborah A. Kashy, Janice K. Kiecolt‐Glaser, Jeffrey L. Kirchner, Brighid M. Kleinman, Galena H. Kline, Mark L. Knapp, Ascan Koerner, Jean‐Philippe Laurenceau, Kim Leon, Timothy J. Loving, Stephanie D. Madsen, Howard J. Markman, Alicia Mathews, Mario Mikulincer, Patricia Noller, Nickola C. Overall, Letitia Anne Peplau, Daniel Perlman, Sally Planalp, Urmila Pillay, Nicole D. Pleasant, Caryl E. Rusbult, Barbara R. Sarason, Irwin G. Sarason, Phillip R. Shaver, Alan L. Sillars, Jeffry A. Simpson, Susan Sprecher, Susan Stanton, Greg Strong, Catherine A. Surra, Anita L. Vangelisti, C. Arthur VanLear, Theo van Tilburg, Barry Wellman, Amy Wenzel, Carol M. Werner, Adam R. West, Sarah W. Whitton, Heike A. Winterheld
- Edited by Anita L. Vangelisti, University of Texas, Austin, Daniel Perlman, University of British Columbia, Vancouver
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- The Cambridge Handbook of Personal Relationships
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The Role of Emulation in Corneille's Polyeucte
- Lawrence E. Harvey
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- PMLA / Publications of the Modern Language Association of America / Volume 82 / Issue 5 / October 1967
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- 02 December 2020, pp. 314-324
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- October 1967
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Any critic writing on Polyeucle must come to grips with a problem that is specific to this particular play (not merely generic, as the conflict between two kinds of “love-duty”). He must ask himself, “Why did Corneille, the poet of heroic humanism, choose to write about Christian martyrdom?” I do not believe it is an adequate answer to say that he did not write about Christian martyrdom but, once again, about heroic humanism. It must have been obvious to Corneille that on the one hand martyrdom had something in common with heroism and on the other that it provided a new variation on the theme. The question, then, is to identify this new variation, to determine the quiddity of Polyeucte, the special light it throws on the Cornelian glorification of man. If Corneille's theater as a whole is about idealism, its potential and its dangers, then the Christian idealism of the martyr is particular in several ways. It demands the ultimate sacrifice, which is not necessarily demanded of the secular hero. The martyr must not only risk his life, he must give it. At the same time, it promises an ultimate in glory. Thus, both the “danger” and the “potential” are extreme. It is this aspect of martyrdom that enters the dramaturgy of Polyeucte in the conflicts between the heroic Christian idealism of Polyeucte and Néarque and the various forms and levels of religious and secular idealism represented by the other characters (and Polyeucte and Néarque) at different moments of the play. But there is a related yet even more fundamental aspect of martyrdom that is built into the fabric and structure of Polyeucle. As Tertullian wrote (A pologeticus, Ch. i), “The more you mow us down, the more quickly we grow; the blood of Christians is fresh seed.” Grace, working through the example of the martyr, leads others to augment the ranks of the Christians. It is this theme of emulation that is central in Polyeucte and forms the link between the two worlds of heroic humanism and Christian martyrdom. As has often been pointed out, admiration is a key emotion in Corneille's theatre. But it is not solely an emotion the playwright hopes to evoke in the spectator; it is also a basic response of many characters to the noble and courageous actions of other characters and a response they hope to arouse in others by their own actions. Now the term admiration, the act of gazing at with wonder, can (and did at times in the Latin) imply strong approval and desire. Admiration may, as it very often does in Corneille, lead to emulation. I should like to suggest that in this theme the seventeenth-century dramatist discovered a religious analogue to the admiring imitation of a model or an ideal self-image that we find typical of so many of his secular heroes.
Art and the Existential in En Attendant Godot
- Lawrence E. Harvey
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- PMLA / Publications of the Modern Language Association of America / Volume 75 / Issue 1 / March 1960
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- 02 December 2020, pp. 137-146
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- March 1960
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In a recent article, Claude Mauriac remarks pertinently, “On a voulu expliquer En Attendant Godot par un improbable jeu de mots: God ne signifie-t-il pas Dieu en anglais? Façon de rendre moins inquiétante cette pièce aussi peu rassurante que les autres oeuvres de Beckett.” Although M. Mauriac may be brushing aside rather too quickly a play on words that is perhaps not so improbable after all, he points perceptively in these lines to an inadequacy that mars a number of otherwise illuminating discussions of Beckett's controversial play. Critics, professional and amateur, have, in fact, often been overly concerned with the “message” of the drama, treating it, unconsciously perhaps, as a kind of thesis play and thereby, one might argue, casting implicit aspersions on its excellence as art. The reviewer for the London Times writes, for example, “… the message of Mr. Beckett as a novelist is perhaps a message of blank despair. The message of Waiting for Godot is perhaps something nearer a message of religious consolation … Waiting for Godot—one might sum up these remarks—is thus a modern morality play on permanent Christian themes.”