... si la réalité objective de quelqu'une de mes idées est telle que je connaisse clairement qu'elle n'est point en moi ni formellement, ni éminemment, et que par conséquent je ne puis pas moi-même en être la cause, il suit de là nécessairement que je ne suis pas seul dans le monde, mais qu'il y a encore quelque autre chose qui existe, et qui est la cause de cette idée.

Il y a une infinité de figures et de mouvements présents et passés qui entrent dans la cause efficiente de mon écriture présente, et il y a une infinité de petites inclinations et dispositions de mon âme présentes et passées qui entrent dans la cause finale.

[...] Quand une vérité est nécessaire, on en peut trouver la raison par l'analyse, la résolvant en idées et en vérités plus simples, jusqu'à ce qu'on vienne aux primitifs.

C'est ainsi que chez les Mathématiciens, les théorèmes de spéculation et les canons de pratique sont réduits par l'analyse aux Définitions, Axiomes, et Demandes.

Et il y a enfin des idées simples dont on ne saurait donner la définition ; il y aussi des Axiomes et Demandes, ou en un mot, des principes primitifs, qui ne sauraient être prouvés et n'en ont point besoin aussi ; et ce sont les Énonciations identiques, dont l'opposé contient une contradiction expresse.

Fichte hat mir den zweiten Theil seines Naturrechts geschickt, ich habe aus der Mitte heraus einiges gelesen und finde vieles auf eine beifallswürdige Art deducirt, doch scheinen mir praktischem Skeptiker bei manchen Stellen die empirischen Einflüsse noch stark einzuwirken. Es geht mir hier wie ich neulich von den Beobachtungen sagte: nur sämmtliche Menschen erkennen die Natur, nur sämmtliche Menschen leben das Menschliche. Ich mag mich stellen wie ich will, so sehe ich in vielen berühmten Axiomen nur die Aussprüche einer Individualität, und grade das was am allgemeinsten als wahr anerkannt wird ist gewöhnlich nur ein Vorurtheil der Masse, die unter gewissen Zeitbedingungen steht, und die man daher eben so gut als ein Individuum ansehen kann. Leben Sie wohl und lieben mein liebendes Individuum trotz allen seinen Ketzereien.

J’ai trouvé dans l’expérience, les écrits, et le milieu analytiques un appui que mes collègues ethnologues me refusaient. Ma position sur le terrain et ce qu’elle impliquait : la dépossession et la perte de maîtrise de soi, l’acceptation du désir inconnu de l’autre, la reconnaissance d’une opacité constitutive de la communication humaine - tout cela était banal pour des analystes, insupportable pour des ethnologues. J’ai aussi trouvé dans l’expérience, les écrits, et le milieu analytiques, quand j’étais sur le terrain en Mayenne, un appui que mes collègues ethnologues me refusaient. Ma position sur le terrain et ce qu’elle impliquait -- la dépossession et la perte de maîtrise de soi, l’acceptation du désir inconnu de l’autre, la reconnaissance d’une opacité constitutive de la communication humaine -- tout cela était banal pour des analystes, insupportable pour des ethnologues. Hélas, quand j’ai commencé par la suite à dire que le désorcèlement était une « thérapie », je n’ai rencontré que fermeture dans les milieux analytiques.

I found support [appui] in the psychoanalytic experience, in psychoanalytic writings, and in the psychoanalytic milieu -- support that my ethnographer colleagues refused me. My position on the terrain implied it: the depossession and the loss of self-mastery, the acceptance of the unknown desire of the other, the recognition of a constitutive opacity of human communication -- all of that was banal, obvious for the analysts, intolerable for the ethnographers. [,,,] Alas, when I subsequently began to say that spell-breaking (disenchanting) was a "therapy," I only met with closed-mindedness in analytic milieux.

"scanning field," 1934 in electrical engineering, from German Raster "screen, frame," from Latin rastrum "rake," from rasum, from rodere "to scrape" (see rodent). Related: Rasterization; rasterize. From Latin form rastellum comes French râteau "rake," formerly ratel, originally rastel.

Das Höchste der Kunst ist die menschliche Gestalt - Gestalt nicht nur im engsten Sinne, sondern auch im Sinne der Poesie -, das Höchste der Philosophie das menschliche Wesen. Die menschliche Gestalt ist nicht mehr eine beschränkte, endliche Gestalt - sonst könnte mit leichter Mühe der dichtende Geist diese Schranken beseitigen und eine höhere Gestalt aus ihr hervorzaubern -, sie ist die Gattung der mannigfaltigen Tierarten, die aber im Menschen eben nicht mehr als Art, sondern als Gattung existiert; das menschliche Wesen ist nicht mehr ein besonderes, subjektives, sondern ein universales Wesen, denn der Mensch hat das Universum zum Gegenstande seines Erkenntnistnebes; aber nur ein kosmopolitisches Wesen kann den Kosmos zu seinem Gegenstande machen. Simile simili gaudet.

Dante, De Monarchia Book I.iii 1-8, similar stations in opposite direction:

[1] We must therefore now see what is the purpose of human society as a whole [finis totius humane civilitatis]; when we have seen this, more than half our work will be done, as Aristotle says in the Ethics. [2] And to throw light on the matter we are inquiring into, it should be borne in mind that, just as there is a particular purpose for which nature produces the thumb, and a different one for which she produces the whole hand, and again a purpose different from both of these for which she produces the arm, and a purpose different from all of these for which she produces the whole person [totum hominem]; in the same way there is one purpose for which the individual person is designed, another for the household [domesticam comunitatem], another for the small community [viciniam], yet another for the city [civitatem], and another for the kingdom [regnum]; and finally the best purpose of all is the one for which God Everlasting with his art, which is nature [arte sua, que natura est], brings into being the whole of mankind [universaliter genus humanum]. And it is this purpose we are seeking here as the guiding principle in our inquiry.

[3] Consequently the first point to bear in mind is that God and nature do nothing in vain; on the contrary whatever they bring into being is designed for a purpose. For in the intention of its creator qua creator the essential nature of any created being is not an ultimate end in itself; the end is rather the activity which is proper to that nature; and so it is that the activity does not exist for the sake of the essential nature, but the essential nature for the sake of that activity. [4] There is therefore some activity specific to humanity as a whole, for which the whole human race in all its vast number of individual human beings is designed; and no single person, or household, or small community, or city, or individual kingdom can fully achieve it. Now what this activity is will become clear when once we clarify what is the highest potentiality of the whole of mankind. [5] I say therefore that no faculty shared by many different species is the highest potentiality of any one of them; because, since it is precisely that highest potentiality which is the defining characteristic of the species, it would follow that one and the same essential nature was specific to several species; and this is impossible.

[6] So the highest faculty in a human being is not simply to exist, because the elements too share in the simple fact of existence; nor is it to exist in compound form, for that is found in minerals; nor is it to exist as a living thing, for plants too share in that; nor is it to exist as a creature with sense perception, for that is also shared by the lower animals; but it is to exist as a creature who apprehends by means of the potential intellect: this mode of existence belongs to no creature (whether higher or lower) other than human beings.

[7] For while there are indeed other beings who like us are endowed with intellect, nonetheless their intellect is not ‘potential’ in the way that man’s is, since such beings exist only as intelligences and nothing else, and their very being is simply the act of understanding that their own nature exists; and they are engaged in this ceaselessly, otherwise they would not be eternal. It is thus clear that the highest potentiality of mankind is his intellectual potentiality or faculty [quod ultimum de potentia ipsius humanitatis est potentia sive virtus intellectiva].

[8] And since that potentiality cannot be fully actualised all at once in any one individual or in any one of the particular social groupings enumerated above [per unum hominem seu per aliquam particularium comunitatum], there must needs be a vast number of individual people in the human race [necesse est multitudinem esse in humano genere], through whom the whole of this potentiality can be actualised; just as there must be a great variety of things which can be generated so that the whole potentiality of prime matter can continuously be actualised; otherwise one would be postulating a potentiality existing separately from actualisation, which is impossible. [! - Brenet presents two possible readings of this sticky proposition in "Averroès and Dante, New Readings of Monarchia I, 3"]

[9] And Averroes is in agreement with this opinion in his commentary on the De anima. Now the intellectual potentiality of which I am speaking is not only concerned with universal ideas or classes, but also (by extension as it were) with particulars; and so it is often said that the theoretical intellect by extension becomes practical, its goal then being doing and making.

Gingen wir doch, öfter als die Schuhe die Länder wechselnd

Durch die Kriege der Klassen, verzweifelt

Wenn da nur Unrecht war und keine Empörung.

Paradoxically, strong economic growth brought immigrants from Africa and Europe, and the newcomers' death rates -- often 40 to 150 per 1,000 -- were higher than any birth rates that might be expected, even in the best of circumstances. Economic stagnation, on the other hand, allowed the children and grandchildren of immigrants to adjust to the new disease environment.

If scientists, intimidated by self-seeking people in power, are content to amass knowledge for the sake of knowledge, then science can become crippled, and your new machines will represent nothing but new means of oppression. With time you may discover all that is to be discovered, and your progress will only be a progression away from mankind. The gulf between you and them can one day become so great that your cry of jubilation over some new achievement may be answered by a universal cry of horror. I, as a scientist, had a unique opportunity. In my days astronomy reached the market-places. In these quite exceptional circumstances, the steadfastness of one man could have shaken the world. If only I had resisted, if only the natural scientists had been able to evolve something like the Hippocratic oath of the doctors, the vow to devote their knowledge wholly to the benefit of mankind! As things now stand, the best one can hope for is for a race of inventive dwarfs who can be hired for anything. Moreover, I am now convinced, Sarti, that I never was in real danger. For a few years I was as strong as the authorities.