Sources of Damasios Error A Reply to Damasio

Lina Stern (1878–1968), a neurophysiologist and biochemist, was born in Russia. She studied at the University of Geneva, Switzerland, where, after graduating, she conducted original research in physiology and biochemistry. In 1918, Stern was the first woman to be awarded a professional title at the University of Geneva and headed the department of Physiological Chemistry. She is deservedly considered to be one of the first scientists to entertain the concept of a blood-brain barrier. In 1929, Stern founded the Institute of Physiology in Moscow, of which she was director until 1948, when it was discontinued. Under her leadership, multidisciplinary groups of colleagues worked on the problems of the blood-brain and tissue-brain barriers and homeostasis of the brain. In 1939, Stern was elected full member of the Academy of Sciences and became its first female member ever.

Most scientists manage to conduct their research by adjusting to the political and social situations surrounding them. Lina Stern did not follow this path. This small woman of complete devotion to science took the drastic decisions that altered her life. Though destiny was not kind to her, Lina Stern did not compromise. Despite a threat of execution, prolonged imprisonment, and exile she was never broken as a scientist and always maintained her dignity.     

Impoverished mothers and poor widows: negotiating images of poverty in Marseille's courts

In the early fifteenth century, in Marseille's court of first instance, a sailor's wife Margarida Gramone sued her son-in-law's estate to recoup money she had spent nursing her dying daughter and granddaughter. She justified her claim on the money by arguing that she had been completely impoverished by the medicine, doctors and wet nurses that her sick family had needed. She called witnesses to attest to her impoverished state and they told a story of a woman unable to pay her bills and reliant on the charity of her neighbours. Other witnesses in the same case, however, suggest Margarida was not poor, but a woman of means. Attempting to reconcile this discrepancy, this article will examine how Marseille's legally savvy citizens negotiated between at least two different attitudes towards the poor: a Christian celebration of charity and a legal scepticism of a pauper's word. The legal records from late medieval Marseille show a multivalent attitude towards the poor. They suggest that the city's citizens were able to draw on different narratives about poverty in order to win over the presiding judge. At the same time, witness testimony about the poor reminds us that the burden of charity was not always welcomed by Marseille's citizens.     

Impoverished mothers and poor widows: negotiating images of poverty in Marseille's courts

In the early fifteenth century, in Marseille's court of first instance, a sailor's wife Margarida Gramone sued her son-in-law's estate to recoup money she had spent nursing her dying daughter and granddaughter. She justified her claim on the money by arguing that she had been completely impoverished by the medicine, doctors and wet nurses that her sick family had needed. She called witnesses to attest to her impoverished state and they told a story of a woman unable to pay her bills and reliant on the charity of her neighbours. Other witnesses in the same case, however, suggest Margarida was not poor, but a woman of means. Attempting to reconcile this discrepancy, this article will examine how Marseille's legally savvy citizens negotiated between at least two different attitudes towards the poor: a Christian celebration of charity and a legal scepticism of a pauper's word. The legal records from late medieval Marseille show a multivalent attitude towards the poor. They suggest that the city's citizens were able to draw on different narratives about poverty in order to win over the presiding judge. At the same time, witness testimony about the poor reminds us that the burden of charity was not always welcomed by Marseille's citizens.     

Agnes of Burgundy: an eleventh-century woman as monastic patron

As an eleventh-century monastic patron, Agnes of Burgundy was generous, thoughtful, and involved; she galvanized others into endowing monasteries and won the respect of the houses she supported. The association with grateful abbeys helped her and her husband, Geoffrey Martel, to establish the legitimacy of their rule. In this symbiosis, Agnes used the system for all it was worth, even eventually retiring as an old lady into one of her foundations, while religious life in west-central France flourished, aided by her support. Yet, although enormously wealthy and powerful, she did not act with full autonomy. Her life was shaped by the biological determinants of menarche and menopause; by involvement in familial strategies to advance her spouse's and children's careers; by limitations on her use of feudal power; and by gender roles that patterned behavior. She, and every other woman like her, functioned within a web of gender, class, and family constraints and expectations.     

Charlotte Sophia Burne: Shropshire Folklorist,First Woman President of the Folklore Society,and First Woman Editor of Folklore. Part 1: A Life and Appreciation

Charlotte Burne (1850–1923) served the Folklore Society (FLS) for forty years. She was editor of the massive Shropshire Folklore (1883–6), and the second revised edition of the FLS's only official guide, The Handbook of Folklore (1914). She authored over seventy folklore papers, notes and reviews in Folklore and its predecessors, as well as several articles in newspapers and magazines; she was the first woman editor of this journal (1900–08) and the first woman President of the FLS (1909–10). This appreciation is the first part of a two-part study of her life and works. The second part will be a provisional bibliography of her published works.     

Gabrielle Lévy and the Roussy-Lévy syndrome

In 1934, Gabrielle Lévy died at the age of 48. She became well known for an article she published on a hereditary polyneuropathy in cooperation with Gustav Roussy, resulting in the eponym Roussy-Lévy syndrome. Not much is known about this extraordinary neurologist/neuropathologist. Her family declared that she died from the disease she was studying. She was a pupil of Pierre Marie, with whom she worked at the Salpêtrière in Paris and wrote on war neurology. In cooperation with Marie, she published a number of articles on postencephalitic syndromes, which also became the subject of her 1922 thesis. Three years later, she became associate physician at the Paul-Brousse Hospital in Paris, where the study of brain tumors became one of the subjects of her scientific work. Remarkably, Lévy was first author in a few of her many articles, although Roussy confirmed that she often initiated the study and even wrote the main part. In this article her career is considered in the context of the struggle of women physicians to improve their position during the early-twentieth century. She probably died from a brain tumor or a postencephalitic syndrome.     

The life and passion of Artemisia1

When reading Susan Vreeland's novel The Passion of Artemisia, we find ourselves in seventeenth century Renaissance Italy and the social life of Artemisia d'Orazio Gentileschi, a woman painter who was raped, tortured by the Inquisition and due to her fine and original paintings, was the first woman painter to become a member of the famous Accademia del Disegno. In sum, she struggled for her personal and artistic liberation long before anyone in Europe had heard about feminism. Moreover, Artemisia is a timely reminder of how sometimes in the past for Europeans, and more specifically for Italians, Art in general and Painting in particular, was an integral part of a form of life not only for artists but for ordinary people as well.     

A Zealous Evangelical Missionary. Mary Ann Greaves in Europe 1814–1824

Mary Ann Greaves (1779–1846), a zealous unmarried evangelical Anglican, travelled and then lived in Europe as an unofficial representative of the British and Foreign Bible Society. Her unpublished travel journal covering the years 1814–1815 shows both her missionary zeal to bring all Christians to true religion and her keen secular interest in the Grand Tour's works of art. In 1815, settled in Lausanne in the Canton de Vaud, she continued her determined work of reforming the reformed until banished from the Canton in 1822 as subversive; she then moved to near Geneva. As a single woman, Greaves faced (and usually ignored) the constrictions of what was appropriate for women imposed by both secular and evangelical convention. Her journal reveals how much her own determined and confident character differed from the ideal and illuminates both her partial success and her ultimate disappointment in her missionary work among the Calvinists of Switzerland.     

Interview with Mary Beth Norton

Born in Michigan in 1943, reared and educated in Indiana, Norton earned her bachelor's degree at the University of Michigan, Ann Arbor, and her master's and doctoral degrees from Harvard University. She has written and edited many works that deal mainly with women and gender in the intellectual, political, and social life of North America during the seventeenth and eighteenth centuries. Besides being the editor of the massive new American Historical Association Guide to Historical Literature and a co-author of the best-selling U.S. history text, A People & a Nation, Norton has held leading positions in the American Historical Association, Berkshire Conference of Women Historians, International Federation for Research in Women's History, and the National Endowment for the Humanities. She taught for two years at the University of Connecticut before she joined the faculty at Cornell University in 1971. The recipient of many fellowships, honorary degrees, and prizes, she has been Mary Donlon Alger Professor of American History since 1987. This interview was conducted in Norton's office on the Ithaca, New York campus in April 1997 by Roger Adelson.     

Irrefutable arguments: Teresa de Cartagena defends her right to authorship

Teresa de Cartagena wrote a masterful text of consolation for all who suffer illness or impairment entitled Arboleda de los enfermos [Grove of the Infirm] in which she recounts her spiritual response to the onset of deafness. The work was maligned, not for its content, but rather because detractors refused to believe that Arboleda could have been penned by a woman, especially one who suffered from a physical impairment. Teresa responded to those who doubted her authorship by writing a second text, Admiraçión operum Dey [Wonder at the Works of God]. She felt compelled to respond to her critics in order to assert a single, and irrefutable, truth: God gave her the ability to write Arboleda, and, since anything is possible for God, to deny her authorship is tantamount to denying the omnipotence of God. She declares that any reader who doubts her authorship does not believe that God is capable of miraculous deeds. She argues that it is rare for a woman to write but certainly not impossible if God so wills it. This article explores how Teresa constructs and builds what, on the surface, appears to be a simple, in not outright indisputable, tenet of Christian doctrine, i.e., God’s unlimited and inscrutable power.     

Clio's Southern Sisters: Interviews with Leaders of the Southern Association for Women Historians

In the 1950s, the outstanding historian Anne Scott was finishinggraduate school and looking for a job. Oscar Handlin sent herto the University of North Carolina. She said, "When I got downhere, I was told that the University of North Carolina had neverhired a woman in the history department, and never would." FletcherGreen, the chair, told Oscar Handlin, "Could you send me a youngman to teach American history next year?" Handlin replied, "I’vealready sent someone to Chapel Hill, Fletcher." The departmentrelented and let her teach four sections of the introductorycourse, but did     

Mud Silk and the Chinese Laundress: From the South China Silk Industry to Mud Silk Suits in Maine

In 1921, bride Toy Len Goon (1892–1993), a peasant from Guangdong (Canton) South China, emigrated to Portland, Maine, USA where she and her husband ran a suburban laundry. She became a respected member of the community and, in 1952, American ‘Mother of the Year’. This article follows her biography by investigating a group of four recently rediscovered tunic and trouser suits preserved from her trousseau. The suits are made of Guangdong mud silk, a two-colour fabric distinguished by its black upper surface and brown underside. Mud silk is a little recognised, studied or collected South-East Asian textile. By examining mud silk and its manufacture within the context of Guangdong’s rise and decline as a major silk producer and exporter, this article contributes a new perspective to the present limited body of research on this regional textile.     

Regni et pacis inquietatrix : Zur Rolle der kaiserin Mathilde in der ‘anarchie’

Some twelfth-century continental historians regarded the Empress Matilda as an angel. But the English chroniclers mirror the distinctly negative traits in her character. They accuse Matilda of having lost her war against King Stephen because of her pride, arrogance and even cruelty. Why did the daughter of King Henry I have such a very bad press in England?Undoubtedly the empress irritated the English by her harshness. She had not always been a devil, however. In 40–1139 Matilda acted in close harmony with her brother, Earl Robert of Gloucester. Both were willing to conclude a truce with King Stephen. But in 1141 the Angevin party in England lost its cohesion, and after the battle of Lincoln the empress began to follow her own path. It seems that Gloucester did not approve of all of her actions. Matilda took possession of her father's crown in Winchester and claimed to de domina et regina — just as Stephen, her prisoner at that time, was dominus et rex. She tried to turn back the wheel of history and made enemies everywhere. The empress believed in her ability to rule in her own right, but Anglo-Norman feudal society did not allow for the erection of a dominatio feminea. The verdict on Matilda began to take shape when she tried to settle the affairs of the kingdom in a ‘tyrannical’ way.     

The ages of man. A study in medieval writing and thought

It has often been repeated that Wollstonecraft was not read for a century after her death in 1797 due to the negative impact of her husband William Godwin's Memoirs of the Author of a Vindication of the Rights of Woman (1798) on her posthumous reputation. By providing the first full-scale reception history of Wollstonecraft in continental Europe in the long nineteenth century—drawing on rare book research, translations of understudied primary sources, and Wollstonecraft scholarship from the nineteenth century to the present—this article applies a revised Rezeptionsgeschichte approach to tracing her intellectual influence on the woman question and organised feminism in Europe. Although the Memoirs and post-revolutionary politics everywhere dampened and even drove underground the reception of her persona and ideas in the first decades of the nineteenth century, Wollstonecraft's reception in nineteenth-century continental Europe, like the United States, was more positive and sustained in comparison to the public backlash she faced as a ‘fallen woman’ in her homeland of Britain through the bulk of the Victorian era.     

Man,Woman and God in Judg 4

This paper attempts to explain the peculiarities of the Deborah narrative. In contrast to other savior- judges, Deborah is a prophetess, a judiciary, and a woman. Her role as a savior differs from other judges in that she is a high commander, but Barak carries out the actual task of battle. Deborah's rule conveys the lesson that God is responsible for victory. This is why she is presented as a prophet and a messenger of God and her personality is not portrayed in the story at all; rather, she is shown as a well-established judge and therefore an anti-charismatic figure. The emphasis on her status as a woman is meant to prevent her from becoming involved in an actual battle; this is left for Barak to carry out. When Barak demands the presence of Deborah on the battlefield, it might be thought that her presence is necessary to gain victory; then, as in the Ehud narrative, an unhealthy dependency between the people and Deborah might have been produced. Deborah responds with a prophecy that a woman will kill Sisera; in this way she reinforces her prophetic role rather than her personality, rectifying the damage caused by Barak's request.     

Murder or mortuary behaviour? An Iron Age enigma from Northeast Thailand

During the excavation of the Iron Age site of Noen U-Loke, in the Mun River Valley, northeast Thailand, in 1998 an unusual case of possible fatal cranial trauma in an elderly woman was recovered. Her skull was cleaved across the centre from side to side. The woman was buried with her head inside a ceramic pot, which is unusual for the site, but with jewellery similar to that in other burials. She was interred in a large cluster of graves, with a high proportion of infants and children. Her burial treatment suggests that she was not being treated punitively. The position of the mandible shows that the cleavage is not a postmortem artifact but it is not possible to determine the reason for it or whether it was the cause of her death or occurred immediately afterward. It is an unusual and intriguing enigma. Copyright © 2003 John Wiley & Sons, Ltd.     

’When Men Are Weak‘: The Imperial Feminism of Frieda von Bülow

Frieda von Bülow was a colonialist woman author and activist who also engaged the bourgeois women's movement of pre-First World War Germany. She is of interest to scholars of German colonialism, racial thought, feminism, and women's literature. This article interprets her life experiences, including travel to German East Africa (mainland Tanzania) and her affair with Carl Peters, together with her feminist non-fiction and anti-feminist fiction, to argue that she developed an imperial feminism in which German women's emancipation was predicated on the subordination of racialised ‘others’.     

Some reflections on religion and nationalism

The metamorphosis undergone by Jewish women in the nineteenth and twentieth centuries was the result of modernization, secularization, and education. Similarly, the offspring of the new Jewish woman, the “new Hebrew woman” was the embodiment of various schools of thought, in particular the liberal and the socialist, which were prevalent at that time. The new Hebrew woman offered a feminist interpretation of the malaise of the Jewish people in general, and of Jewish women in particular, challenging the roles designated to her by her male peers and offering her own alternative interpretation. She chose Eretz Yisrael and Zionism, to “auto-emancipate” herself rather than waiting passively for her emancipation by others. In this sense, the new Hebrew woman collaborated with and reflected the hegemonic Zionist ideals and priorities. This article aims to analyze the discourse of the new Hebrew woman, as manifested in Palestine-Eretz Yisrael in the first half of the twentieth century in order to shed light on the link between gender and nationalism in the Zionist context. In particular, it considers how men and women envisioned the new Hebrew woman; how class, political affiliation, and gender shaped their interpretation; and how the new Hebrew woman differed from her counterpart, the new Jewish woman.     

Reminiscences of the Solicitor General's Office

A few years ago Danielle Stern suggested to her grandfather that as the oldest member of the family, he ought to put down his memories of both the family and of his law practice. Stern did, and in it he describes various members of the family, and how he came to go to Harvard Law School, graduating in 1932 during the Great Depression. Although he had been an editor of the Harvard Law Review and graduated magna cum laude, the major New York firms passed him by because he was a Jew. He did manage to get a job with a small law firm at $25 a week, and about a year later went to Washington to join the New Deal. We are pleased to present that part of Mr. Stern s memoirs that deals with his years in the Justice Department and then in the Solicitor General s office.     

Isolde Hausser (7. 12. 1889-5. 10. 1951), Technische Physikerin und Wissenschaftlerin am Kaiser-Wilhelm-/Max-Planck-Institut für Medizinische Forschung,Heidelberg

Historical sociobiographic accounts on members of the scientific and technical professions in the years of the Weimar Republic and after, are as yet scarce. This applies notably to women in the scientific community. Having formally been admitted to academic studies at German Universities only in 1908, their claims of wanting to apply their newly gained knowledge and to pursue academic careers were still not unquestioned by society. The social and cognitive integration of “the female” in male dominated science organisation, especially in the natural sciences and their kin fields in industry, remains problematic to-day. Isolde Hausser, daughter of the ambitious but little succesful inventor-entrepreneur Hermann Ganswindt, took her doctoral degree in physics at Berlin University in 1914, then worked as head of a group at a “Telefunken” laboratory for vacuum tubes till 1929, before she became research scientist at the Kaiser Wilhelm Institute for Medical Research, Heidelberg. There she worked on photoerythemaes and the formation of pigment and discovered the specific action of longwave ultraviolet. She contributed important results to our knowledge on the constitution and the behaviour of organic compounds by modern physical methods. She died of cancer on 5th October, 1951.