Queen of the Night: The Burney Relief.
Mesopotamian terracotta plaque, 1800 B.C.
The mix of styles and symbols suggests a hybrid divinity, a link between ancient archetypes and more recent devolutions. According to Baring and Cashford (The Myth of the Goddess, 1991) it is probable that the plaque represents “Innana in her role as the goddess of sky, earth and underworld, Queen of the Great Above and the Great Below.” via
I am a living, breathing organism signified by the words ‘human being’. I am a material or physical being fairly recognisable over time to me and to others: I am a body. Through my body, I can move, touch, see, hear, taste and smell. The array of physical sensations available to me also includes pain, hunger, thirst, tiredness, injury, sickness, fear, apprehension and pleasure. In this way I experience myself, others and the world around me. However, there is another aspect of me not directly visible or definable. This is the aspect of me which thinks and feels, reflects and judges, remembers and anticipates. Words used to describe this aspect include ‘mind’, ‘spirit’, ‘heart’, ‘soul’, ‘awareness’ and ‘consciousness’. This part of me is aware that I can never be fully known or understood by myself or by others; it notices that although there may be some unchanging essence which is ‘me’, this same ‘me’ is also constantly changing and evolving.
- Kathleen O’Dwyer
This image appears to be a procession of elephants but is, in fact, a much-magnified small detail of one of the Mandelbrot set.
Zacuto developed a new type of astrolabe, specialized for practical determination of latitude while at sea, in contrast to earlier multipurpose devices intended for use ashore. Abraham Zacuto’s principal claim to fame is the great astronomical treatise, written while he was in Salamanca, in Hebrew, with the title Ha-ḥibbur ha-gadol (“The Great Book”), begun around 1470 and completed in 1478.
Figure of the heavenly bodies — An illustration of the Ptolemaic geocentric system by Portuguese cosmographer and cartographer Bartolomeu Velho, 1568 (Bibliothèque Nationale, Paris)
The Joyless Economy suggested that our freely chosen ends may be
the very source of our unhappiness. Scitovsky (1976) wrote:
We gradually dismantled the Laws of God and came to believe in man as the final arbiter of what is best for him. That was a bold idea and a proud assumption, but it set back for generations all scientific inquiry into consumer behavior, for it seemed to rule out—as a logical impossibility—any conflict between what man chooses to get and what will best satisfy him.