Essay on the principle of population chapter summary

Lastly, there was the ubiquitous, long forgotten, corrugated iron roof vernacular of the Australian outback to which Murcutt turned immediately after his world tour to create the louvered Maria Short farmhouse at Crescent Head, overlooking the Maria River in 1974, his second house for the Short family in less than two years. In this canonical piece, he succeeded in combining the Semperian primitive hut of 1852 with the tectonic refinement of Mies’ Farnsworth House, along with a vertebrae approach to basic structural frame taken from Prouvé’s Maison Tropicale. It is just this somewhat unlikely conjunction that inaugurated a spectacular series of light-weight, single-storey houses, elevated clear of the ground, framed in either timber or steel, or in a mixture of both and invariably roofed and/or clad in corrugated metal. It is important to note that the linear room arrangement and the shallow depth derived from the need to maximize cross-ventilation for every room while simultaneously deploying the roof overhang and the back of the house, facing south, in such a way as to eclipse the noonday high summer sun and to admit at the same time in winter. Over the next fifteen years, he would build well over thirty houses in this unique “outback” manner, ringing the changes on every conceivable frame, truss, louver, vent, gutter, down-pipe, and roof profile, varying from mono- to double-pitch, to arcuated form before arriving at the metal-roofed but otherwise totally timber-clad, Marika-Alderton House, completed in East Arnheim Land in 1994 ...

Hume spent well over five pages dissecting these three types; but Madison, while determined to be inclusive, had not the space to go into such minute analysis. Besides, he was more intent now on developing the cure than on describing the malady. He therefore consolidated Hume's two-page treatment of "personal" factions and his long discussion of parties based on "principle and affection" into a single sentence. The tenth Federalist reads" "A zeal for different opinions concerning religion, concerning government, and many other points, as well of speculation as of practice; an attachment to different leaders ambitiously contending for pre-eminence and power; or to persons of other descriptions whose fortunes have been interesting to the human passions, have, in turn, divided mankind into parties, inflamed them with mutual animosity, and rendered them much more disposed to vex ad oppress each other than to co-operate for their common good." It is hard to conceive of a more perfect example of the concentration of idea and meaning than Madison achieved in this famous sentence.

This is a lecture course presented at the University of Freiburg during summer semester 1942. The course is split into three parts. First Heidegger looks for metaphysics in "The Ister", then he returns to a passage of Sophocles' Antigone he had used, more briefly, in a 1935 course, Introduction to Metaphysics . Finally he examines more of "The Ister". Hölderlin's poems have been translated especially for this book, to help understand Heidegger's interpretation of the German.

The Sacred Grove of Oshogbo was one place I had been looking forward to visiting in Nigeria. As prevalent as indigenous religions still are in West Africa, it is often hard to find public expressions of them in towns and cities; the Christianity brought by European slavers and colonialists has taken root and pushed most of these religions out of mainstream life. But in the Sacred Grove shrines honor all the local deities, including Obatala, the god of creation, Ogun, the god of iron, and Oshun, the goddess of water, whose aqueous essence is made manifest by the river running through the trees. The place is unique in the Yoruba religion, and that intrigued me.

Essay on the principle of population chapter summary

essay on the principle of population chapter summary

The Sacred Grove of Oshogbo was one place I had been looking forward to visiting in Nigeria. As prevalent as indigenous religions still are in West Africa, it is often hard to find public expressions of them in towns and cities; the Christianity brought by European slavers and colonialists has taken root and pushed most of these religions out of mainstream life. But in the Sacred Grove shrines honor all the local deities, including Obatala, the god of creation, Ogun, the god of iron, and Oshun, the goddess of water, whose aqueous essence is made manifest by the river running through the trees. The place is unique in the Yoruba religion, and that intrigued me.

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