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Journal articles on the topic 'Cudworth'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Pécharman, Martine. "Cudworth on Self-Consciousness and the I Myself." Vivarium 52, no. 3-4 (September 11, 2014): 287–314. http://dx.doi.org/10.1163/15685349-12341278.

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In the last two decades, Ralph Cudworth (1617-88) has been acknowledged as one of the paramount figures in the history of theories of consciousness. This paper discusses the interpretation defended by Udo Thiel (1991) and Vili Lähteenmäki (2010). Both contend that, for Cudworth, the reflexivity defining consciousness does not constitute self-consciousness, which, they say, requires self-determination for practical ends. On the contrary, I argue that for Cudworth any degree of consciousness implies a species of self-perception that must be considered a degree of self-consciousness. To do justice to Cudworth’s full position, I claim, we must take into account a kind of consciousness that I call ‘to-oneself ’ consciousness. Furthermore, I argue, the problem of the ethical self-formation of every human soul as one personality (which Cudworth calls “I myself in every man”) should be seen as going beyond the mere consideration of practical rationality.

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2

Schroeder, Mark. "Cudworth and Normative Explanations." Journal of Ethics and Social Philosophy 1, no. 3 (June 1, 2017): 1–28. http://dx.doi.org/10.26556/jesp.v1i3.15.

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Moral theories usually aspire to be explanatory – to tell us why something is wrong, why it is good, or why you ought to do it. So it is worth knowing how moral explanations differ, if they do, from explanations of other things. This paper uncovers a common unarticulated theory about how normative explanations must work – that they must follow what I call the Standard Model. Though the Standard Model Theory has many implications, in this paper I focus primarily on only one. It plays a crucial role in an argument originally due to Cudworth that has been widely held to conclusively establish that voluntaristic ethical theories are incoherent. But if Cudworth’s argument works, then so would similar arguments against many other moral theories. All of these theories therefore need a different model for how normative explanations can work. So I also motivate and sketch one such alternative model. The result enables us to make progress in evaluating the prospects for a successful reductive view about the normative.

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3

Hooker, B. "Cudworth and Quinn." Analysis 61, no. 4 (October 1, 2001): 333–35. http://dx.doi.org/10.1093/analys/61.4.333.

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4

Sailor, Danton B. "Newton's Debt to Cudworth." Journal of the History of Ideas 49, no. 3 (July 1988): 511. http://dx.doi.org/10.2307/2709490.

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5

Strok, Natalia. "Un monstruo con cuatro cabezas que se devoran entre sí: Materialismo y Naturaleza Plástica en Ralph Cudworth." Revista de filosofía DIÁNOIA 64, no. 83 (November 22, 2019): 209. http://dx.doi.org/10.22201/iifs.18704913e.2019.83.1593.

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En el presente artículo estudio la asociación entre los conceptos de “materialismo” y “ateísmo” en The True Intellectual System of the Universe de Ralph Cudworth y las consecuencias metafísicas que el inglés encuentra en esas corrientes. El inglés ofrece una clasificación exhaustiva de los posibles ateísmos para mostrar sus errores y participar en la gestación de categorías que a la larga se considerarán historiográficas. En un segundo momento, presento el concepto de “naturaleza plástica” y el orden ontológico que Cudworth ofrece como el correcto, en el cual se aprecia la influencia platónica y la subordinación de lo material a lo inmaterial. Así, en su metafísica, Cudworth sostiene un dualismo porque no rechaza la existencia de la materia, sino la utilización errónea que hacen de ella los ateos.

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6

Bahr, Fernando. "Cudworth, Bayle y Hume: sobre el ateísmo estratonista." Cadernos de Ética e Filosofia Política 1, no. 38 (July 26, 2021): 11–24. http://dx.doi.org/10.11606/issn.1517-0128.v1i38p11-24.

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Uno de los debates más interesante en torno a la razonabilidad del materialismo ateo se dio entre los siglos XVII y XVIII a partir de que el anglicano Ralph Cudworth recuperó, para confutarla, una antigua versión atribuida al peripatético Estratón de Lampsaco. Esta versión, y las ideas de Cudworth al respecto, llegan al Continente por obra de Jean Le Clerc, donde rápidamente caen bajo la crítica de Pierre Bayle. Bayle, en efecto, muestra que la posición de Cudworth era menos sólida de lo que se suponía y que, por lo tanto, la hipótesis estratonista no había sido confutada ni mucho menos. David Hume, por su parte, tomó nota de este debate y lo reutilizó como parte importante de sus Dialogues concerning Natural Religion, desde donde alcanzó su más amplia difusión.

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7

Lähteenmäki, Vili. "Cudworth on Types of Consciousness." British Journal for the History of Philosophy 18, no. 1 (January 2010): 9–34. http://dx.doi.org/10.1080/09608780903422206.

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8

Michael B. Gill. "Rationalism, Sentimentalism, and Ralph Cudworth." Hume Studies 30, no. 1 (2004): 149–81. http://dx.doi.org/10.1353/hms.2011.0243.

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9

Cunning, David. "Systematic Divergences in Malebranche and Cudworth." Journal of the History of Philosophy 41, no. 3 (2003): 343–63. http://dx.doi.org/10.1353/hph.2003.0026.

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10

Armour, Leslie. "The Idealist Philosophers’ God." Laval théologique et philosophique 58, no. 3 (March 21, 2003): 443–55. http://dx.doi.org/10.7202/000627ar.

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Abstract This paper argues that there are still clues in the ideas of Ralph Cudworth that enable us to develop a philosophical concept of God capable of addressing many of the perplexities of our own time. The association of love with the ultimately real emerges in Cudworth as a viable philosophical idea. It is argued further that the only successful idealist philosophy of religion is one which makes goodness paramount, and that only its concrete manifestation as love can make the notion of God intelligible, as can be seen today in the works of Jean-Luc Marion.

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11

Hutton, Sarah. "From Cudworth to Hume: Cambridge Platonism and the Scottish Enlightenment." Canadian Journal of Philosophy 42, S1 (February 2012): 8–26. http://dx.doi.org/10.1080/00455091.2012.981009.

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This paper argues that the Cambridge Platonists had stronger philosophical links to Scottish moral philosophy than the received history allows. Building on the work of Michael Gill who has demonstrated links between ethical thought of More, Cudworth and Smith and moral sentimentalism, I outline some links between the Cambridge Platonists and Scottish thinkers in both the seventeenth century (e.g., James Nairn, Henry Scougal) and the eighteenth century (e.g., Smith, Blair, Stewart). I then discuss Hume's knowledge of Cudworth, in Enquiry concerning the Principles of Morals, Enquiry concerning Human Understanding, The Natural History of Religion and Dialogues concerning Natural Religion.

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12

Marinho, Arthur Leandro da Silva. "DAMARIS CUDWORTH MASHAM: O DEBATE FILOSÓFICO NA MODERNIDADE." Revista Ideação 1, no. 42 (December 17, 2020): 481. http://dx.doi.org/10.13102/ideac.v1i42.5070.

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Neste artigo é apresentado o pensamento da filósofa Damaris Cudworth Masham. Suas ideias filosóficas é uma resposta as principais teses filosóficas da Inglaterra no século XVII. Foi influenciada pelas teses do grupo dos platonistas de Cambridge e pelo pensamento de Locke. Damaris Cudworth Masham teve um pensamento filosófico inovador e nosso objetivo é fazer uma breve exposição do seu pensamento. Nosso ponto de partida foi uma reconstituição das principais questões filosóficas do contexto histórico de Damaris Masham. Também apresentamos o debate entre Damaris e Leibniz e aqui expomos as principais teses filosóficas discutidas entre eles. Trata-se de um debate importante para compreensão da metafísica do século XVII. Neste debate, Leibniz esmiúça as principais teses do seu sistema filosófico com intuito de persuadir Damaris Masham. É curioso como ela expõe suas críticas as teses de Leibniz e desenvolve suas teses originárias e críticas a respeito dos argumentos apresentados por Leibniz. Damaris não se está convencida das teses apresentadas, o que permite afirmar que a correspondência seja instigante e provocadora. Ao fim deste artigo, esperamos que seja possível uma compreensão ampla do legado filosófico de Damaris Cudworth na modernidade.

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13

Herdt, Jennifer A. "Cudworth, Autonomy and the Love of God." Annual of the Society of Christian Ethics 19 (1999): 47–68. http://dx.doi.org/10.5840/asce1999194.

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14

Bouchilloux, Hélène. "Ralph Cudworth adversaire du relativisme moral cartésien." Dix-septième siècle 226, no. 1 (2005): 85. http://dx.doi.org/10.3917/dss.051.0085.

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15

JAFFRO, Laurent. "Liberté morale et causalité selon Ralph Cudworth." Revue Philosophique de Louvain 107, no. 4 (November 30, 2009): 647–73. http://dx.doi.org/10.2143/rpl.107.4.2044679.

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16

Allen, Keith. "Cudworth on Mind, Body, and Plastic Nature." Philosophy Compass 8, no. 4 (March 13, 2013): 337–47. http://dx.doi.org/10.1111/phc3.12026.

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17

Hutton, Sarah. "Damaris Cudworth, lady Masham: Between Platonism and enlightenment." British Journal for the History of Philosophy 1, no. 1 (March 1993): 29–54. http://dx.doi.org/10.1080/09608789308570872.

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18

Carter, Benjamin. "Ralph Cudworth and the theological origins of consciousness." History of the Human Sciences 23, no. 3 (July 2010): 29–47. http://dx.doi.org/10.1177/0952695110363354.

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19

Frankel, Lois. "Damaris Cudworth Masham: A Seventeenth Century Feminist Philosopher." Hypatia 4, no. 1 (1989): 80–90. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00868.x.

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The daughter of Ralph Cudworth, and friend of John Locke, Damaris Masham was also a philosopher in her own right. She published two, philosophical books, A Discourse Concerning the Love of God and Occasional Thoughts In Reference to a Virtuous and Christian Life. Her primary purpose was to refute John Norris’ Malebranchian doctrine that we ought to love only God because only God can give us pleasure, and his criticism of Locke. In addition, she argues for greater educational opportunities for women, and an end to the double standard in sexual morality. Recent feminist literature has suggested that women and men may take different ethical and epistemological stands based on differences between the ‘female experience’, and the ‘male experience’. While leaving aside questions pertaining to the accuracy of these suggestions, this paper discusses some aspects of Mash’ am's thought which might be considered representative of the ‘female experience.’

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20

Strok, Natalia Soledad. "El enigma de Ralph Cudworth en la historia de la filosofía." Anales del Seminario de Historia de la Filosofía 35, no. 2 (March 22, 2018): 357–74. http://dx.doi.org/10.5209/ashf.59659.

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En el presente trabajo se estudia el lugar que ocupa Ralph Cudworth en la historia de la filosofía. El objetivo es mostrar que este autor no es parte del canon de la filosofía del siglo XVII y que, sin embargo, es un representante del período moderno en las primeras historias de la filosofía. Para ello, primero se introduce al autor y luego se expone la presentación que se realiza del inglés en las obras de Jacob Brucker, Wilhelm Tennemann, Taddä Rixner y Joseph Marie Degérando, para terminar en las Lecciones sobre historia de la filosofía de Georg Hegel. En un segundo momento se exponen algunas reflexiones en torno a Cudworth, que se originan a partir de la lectura de la bibliografía actualizada sobre dicho autor. Las conclusiones muestran la importancia de estudiar este tipo de pensadores, que no forman parte del canon de la filosofía pero son parte de la conformación del mismo.

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21

Zarka, Yves Charles. "Being and Action in the Thought of Ralph Cudworth." Graduate Faculty Philosophy Journal 22, no. 1 (2000): 41–52. http://dx.doi.org/10.5840/gfpj20002211.

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22

Sellars, John. "Is God a Mindless Vegetable? Cudworth on Stoic Theology." Intellectual History Review 21, no. 2 (June 2011): 121–33. http://dx.doi.org/10.1080/17496977.2011.574339.

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23

Leech, David. "Cudworth on superintellectual instinct as inclination to the good." British Journal for the History of Philosophy 25, no. 5 (July 27, 2017): 954–70. http://dx.doi.org/10.1080/09608788.2017.1330188.

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24

Moore, Terence. "JOHN LOCKE AND DAMARIS MASHAM, NÉE CUDWORTH: QUESTIONS OF INFLUENCE." Think 12, no. 34 (2013): 97–108. http://dx.doi.org/10.1017/s1477175613000092.

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Damaris Masham has been described as the first woman philosopher of her Age. Her best known works, published anonymously, were ‘A Discourse Concerning the Love of God’, 1696, and ‘Occasional Thoughts in Reference to a Vertuous or Christian Life’, 1705. To some scholars her ideas, radical for her time, are the ideas of an early feminist. Her correspondents besides Locke, included Leibniz. Damaris was 23 years old and Locke 49 when they first met in 1681.

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25

Leisinger, Matthew A. "The Inner Work of Liberty: Cudworth on Desire and Attention." International Journal of Philosophical Studies 27, no. 5 (August 28, 2019): 649–67. http://dx.doi.org/10.1080/09672559.2019.1657168.

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26

Giglioni, Guido. "The cosmoplastic system of the universe : Ralph Cudworth on Stoic naturalism." Revue d'histoire des sciences 61, no. 2 (2008): 313. http://dx.doi.org/10.3917/rhs.612.0313.

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27

Hutton, Sarah. "Salving the phenomena of mind: energy, hegemonikon, and sympathy in Cudworth." British Journal for the History of Philosophy 25, no. 3 (June 13, 2016): 465–86. http://dx.doi.org/10.1080/09608788.2016.1185601.

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28

Stanciu, Diana. "Re-interpreting Augustine: Ralph Cudworth and Jacobus Arminius on Grace and Free Will." Zeitschrift für Antikes Christentum 11, no. 1 (January 21, 2007): 96–114. http://dx.doi.org/10.1515/zac.2007.006.

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29

Birke, Lynda. "Erika Cudworth, Social Lives with Other Animals: Tales of Sex, Death and Love." Humanimalia 3, no. 2 (February 12, 2012): 136–41. http://dx.doi.org/10.52537/humanimalia.10055.

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30

Kemp, Ian, Alexander Goehr, Oliver Neighbour, Karl Miller, Hugh Wood, David Matthews, Robin Maconie, and Anthony Payne. "DAVID DREW: TRIBUTES & MEMORIES (I)." Tempo 64, no. 252 (April 2010): 14–20. http://dx.doi.org/10.1017/s0040298210000136.

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In 1953 or thereabouts a London concert was announced containing the British première of Pierrot Lunaire, an epoch-making work as appeared to be the case from every book on music history I had been able to lay my hands on. So I got the score from the Pendlebury Library in the Cambridge Music School and duly became fascinated and perplexed. I then had a visit from David Drew, an undergraduate one year ahead of me. He had also wanted to see the score and had asked Charles Cudworth, the Pendelbury Librarian, how he could get in touch with the person who had taken it out. This was how I got to know David.

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31

Boling, Jon W. "Troy D. Cudworth, War in Chronicles: Temple Faithfulness and Israel’s Place in the Land." Journal of Semitic Studies 63, no. 2 (August 18, 2018): 515–17. http://dx.doi.org/10.1093/jss/fgy017.

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32

McGinley, Hannagh. "Book Review: Dave Cudworth Schooling and Travelling Communities: Exploring the Spaces of Educational Exclusion." Critical Social Policy 39, no. 1 (November 6, 2018): 147–49. http://dx.doi.org/10.1177/0261018318808405.

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33

Kolesnyk, A. "The influence of the сartesian dualism upon the theory of knowledge of Ralph Cudworth." Гуманітарні студії, Вип. 21 (2014): 61–66.

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34

Usakiewicz, Joanna. "Filozoficzne i teologiczne podstawy argumentacji na rzecz edukacji kobiet w Occasional Thoughts Damaris Masham." Humaniora. Czasopismo Internetowe 28, no. 4 (December 15, 2019): 81–95. http://dx.doi.org/10.14746/h.2019.4.6.

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In 1705, the book titled Occasional Thoughts in Reference to a Vertuous or Christian Life was edited. Damaris Masham (1659–1708), the author of this writing, the daughter of Ralph Cudworth and the friend of John Locke presents in the work her view on women’s education. This article examines the elements of rational reflection upon the world and the concept of a human being, which has led Masham to a radical for her contemporaries conclusion that the proper women’s education should be necessary. Masham’s arguments refer to the equality of people as rational creatures of God, their desire for salvation, defence of faith, and conveying religious teachings, but also they appeal to the significance of women’s social roles as a wife and a mother.

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35

Hutton, Sarah. "Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 157–71. http://dx.doi.org/10.1163/18712428-10002002.

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Abstract Philosophers who hold the compatibility of reason and faith, are vulnerable to the charge of opening the way to atheism and heterodoxy. This danger was particularly acute when, in the wake of Cartesianism, the philosophy of Spinoza and Hobbes necessitated a resetting of the relationship of philosophy with religion. My paper discusses three English philosophers who illustrate the difficulties for the philosophical defence for religion: Henry More, Ralph Cudworth, and Anne Conway, for all of whom philosophical and religious truth were deeply intertwined. But each of them also subscribed to heterodox religious beliefs. This raises questions of whether there is a direct the relationship between their philosophy and religious heterodoxy—whether they exemplify the charge that philosophy undermines religion, or indeed whether their defence of religion was a cover for heterodoxy.

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36

Breteau, Jean-Louis. "«Inlassable quête du même ou double inconstance»? Le platonisme chrétien de Cudworth et de More." XVII-XVIII. Revue de la société d'études anglo-américaines des XVIIe et XVIIIe siècles 33, no. 1 (1991): 93–109. http://dx.doi.org/10.3406/xvii.1991.1213.

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37

Duggan, Michael W. "War in Chronicles: Temple Faithfulness and Israel's Place in the Land by Troy D. Cudworth." Catholic Biblical Quarterly 79, no. 3 (2017): 500–501. http://dx.doi.org/10.1353/cbq.2017.0130.

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38

Klein, Neriah. "War in Chronicles: Temple Faithfulness and Israel’s Place in the Land. By Troy D. Cudworth." Journal of Theological Studies 70, no. 2 (June 3, 2019): 764–65. http://dx.doi.org/10.1093/jts/flz058.

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Pierpoint, Harriet. "Book Review: Erika Cudworth, Social Lives with Other Animals: Tales of Sex, Death and Love." Sociology 47, no. 2 (April 2013): 416–17. http://dx.doi.org/10.1177/0038038512470878.

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40

BROOKE, CHRISTOPHER. "HOW THE STOICS BECAME ATHEISTS." Historical Journal 49, no. 2 (June 2006): 387–402. http://dx.doi.org/10.1017/s0018246x06005255.

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In the middle of the seventeenth century, scholarship on ancient Stoicism generally understood it to be a form of theism. By the middle of the eighteenth century, Stoicism was widely (though not universally) reckoned a variety of atheism, both by its critics and by those more favourably disposed to its claims. This article describes this transition, the catalyst for which was the controversy surrounding Spinoza's philosophy, and which was shaped above all by contemporary transformations in the historiography of philosophy. Particular attention is paid to the roles in this story played by Thomas Gataker, Ralph Cudworth, J. F. Buddeus, Jean Barbeyrac, and J. L. Mosheim, whose contributions collectively helped to shape the way in which Stoicism was presented in two of the leading reference works of the Enlightenment, J. J. Brucker's Critical History of Philosophy and the Encyclopédie of Diderot and d'Alembert.

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Lasker, Daniel J. "Karaism and Christian Hebraism: A New Document*." Renaissance Quarterly 59, no. 4 (2006): 1089–116. http://dx.doi.org/10.1353/ren.2008.0518.

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In September 1641 Joannes Stephanus Rittangel sent a Hebrew letter to John Selden, the prominent English jurist and Christian Hebraist, soliciting Selden’s assistance in publishing Karaite manuscripts. The letter’s publication here contributes both to our knowledge of the activities of Rittangel — expert in Karaism and Professor Extraordinary of Semitic languages at the University of Koenigsberg — and to the picture we have of Christian Hebraism in England. From this letter and from references to Rittangel in contemporary literature, we can reconstruct some of his activities from the time he was recorded to have been in Lithuania at the end of 1640 to his appearance in Amsterdam in late 1641. We can also appreciate how knowledge of Karaism was spread among English Christians such as John Selden and Ralph Cudworth, and also how that information contributed to the millenarianism of Samuel Hartlib and John Dury.

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Hampton, Alexander J. B. "An English Source of German Romanticism: Herder's Cudworth Inspired Revision of Spinoza from ‘Plastik’ to ‘Kraft’." Heythrop Journal 58, no. 3 (July 14, 2015): 417–31. http://dx.doi.org/10.1111/heyj.12272.

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Ready, Kathryn. "Damaris Cudworth Masham, Catharine Trotter Cockburn, and the Feminist Legacy of Locke's Theory of Personal Identity." Eighteenth-Century Studies 35, no. 4 (2002): 563–76. http://dx.doi.org/10.1353/ecs.2002.0044.

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44

Gill, Michael B. "From Cambridge Platonism to Scottish Sentimentalism." Journal of Scottish Philosophy 8, no. 1 (March 2010): 13–31. http://dx.doi.org/10.3366/e1479665109000487.

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The Cambridge Platonists were a group of religious thinkers who attended and taught at Cambridge from the 1640s until the 1660s. The four most important of them were Benjamin Whichcote, John Smith, Ralph Cudworth, and Henry More. The most prominent sentimentalist moral philosophers of the Scottish Enlightenment – Hutcheson, Hume, and Adam Smith – knew of the works of the Cambridge Platonists. But the Scottish sentimentalists typically referred to the Cambridge Platonists only briefly and in passing. The surface of Hutcheson, Hume, and Smith's texts can give the impression that the Cambridge Platonists were fairly distant intellectual relatives of the Scottish sentimentalists – great great-uncles, perhaps, and uncles of a decidedly foreign ilk. But this surface appearance is deceiving. There were deeply significant philosophical connections between the Cambridge Platonists and the Scottish sentimentalists, even if the Scottish sentimentalists themselves did not always make it perfectly explicit.

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Newey, Edmund. "The Form of Reason: Participation in the Work of Richard Hooker, Benjamin Whichcote, Ralph Cudworth and Jeremy Taylor." Modern Theology 18, no. 1 (January 2002): 1–26. http://dx.doi.org/10.1111/1468-0025.00173.

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46

Radcliffe, Elizabeth S. "Ruly and Unruly Passions: Early Modern Perspectives." Royal Institute of Philosophy Supplement 85 (July 2019): 21–38. http://dx.doi.org/10.1017/s1358246118000668.

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AbstractA survey of theories on the passions and action in seventeenth- and eighteenth-century Britain and western Europe reveals that few, if any, of the major writers held the view that reason in any of its functions executes action without a passion. Even rationalists, like Cambridge Platonist Ralph Cudworth and English clergyman Samuel Clarke, recognized the necessity of passion to action. On the other hand, many of these intellectuals also agreed with French philosophers Jean-François Senault, René Descartes, and Nicolas Malebranche that, for passions to be useful or to become virtues, they must be governed by reason. Without the moderation of reason, passions will be unruly, distort our notions of good, and disrupt our rational volitions. In response to these popular early modern perspectives, Enlightenment thinker David Hume offered a now-famous argument that reason without passion cannot motivate, drawing the further conclusion that reason cannot govern the passions, either. Given that no one in Hume's era seemed to defend the claim that reason alone can motivate action, what was Hume's intention?

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47

Geffert, M., C. Forner, M. Hiesgen, and A. R. Klemola. "Absolute Proper and Space Motion of the Globular Cluster M2." Symposium - International Astronomical Union 161 (1994): 464–66. http://dx.doi.org/10.1017/s0074180900047860.

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Space motions of globular clusters are important for the understanding of the kinematics and chemical evolution of the Milky Way. The greatest problem for the determination of the space motions of the globular clusters arises from the difficulties of getting absolute proper motions. In the past these were determined using classical stellar reference frames, modelling of the non-cluster stars in the field and extragalactic objects in the region of the cluster (see e.g. Cudworth & Hanson 1993; Geffert et al. 1993 for references). However, as shown for M 15 and M 3 (Geffert et al. 1993; Tucholke et al. 1993), the results based on different methods for deriving the absolute proper motions differ by up to yrs. In order to get a more complete view of the differences between the various methods it is therefore very interesting to get absolute proper motions based on all three methods for further objects. We present here the first results of a new proper motion study of the globular cluster M 2.

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48

Scholz, R. D., and M. J. Irwin. "Absolute Proper Motions of the Dwarf Spheroidal Galaxies in Draco and Ursa Minor." Symposium - International Astronomical Union 161 (1994): 535–39. http://dx.doi.org/10.1017/s0074180900048038.

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Abstract:

Palomar and Tautenburg Schmidt plates with a base line of about 35 years have been measured with the Automated Photographic Measuring (APM) system in Cambridge (UK) in order to obtain the proper motions of the Galactic dwarf spheroidal satellites (dSph) in Draco and Ursa Minor with respect to a well defined extragalactic reference frame. The investigations were encouraged by the accuracy level achieved for the mean absolute proper motions of galactic globular clusters (0.05 arcsec/century from 25 years base line Tautenburg plate pairs) which is comparable to the expected proper motion of the Draco and Ursa Minor dSph assuming tangential motions of about 100 km/s. Different methods for the removal of systematic errors in the absolute proper motion introduced by the measuring and reduction process are discussed. The more accurate relative proper motions of individual stars in both dSphs obtained by Stetson (1980) and by Cudworth, Olszewski & Schommer (1986) provide an external comparison and are also used to obtain the mean absolute proper motion of the dSphs.

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49

Crampton, D., A. P. Cowley, and F. D. A. Hartwick. "The Space Distribution of Faint CFHT Quasars." Symposium - International Astronomical Union 124 (1987): 655. http://dx.doi.org/10.1017/s0074180900159698.

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Abstract:

The space distribution of quasars discovered in our CFHT blue grens survey is discussed in detail. Redshifts for about 200 of the quasar candidates show that the sample is relatively complete for 0.2 < z < 3.4 and m < 20.5. Two-thirds of the quasars have z < 1.8 and only 5% have z > 2.5, indicating that high redshift quasars are rare. The surface density of quasars brighter than m = 20.5 is 30 deg−2. Seven quasars with z = 1.165 ± 0.007 discovered in one of the fields have typical separations of ≈20 Mpc and may belong to a very large structure. Statistical tests on our data indicate that clustering among quasars is not common, however. The luminosity dependent density evolution models proposed by Schmidt and Green (1983) combined with a redshift cutoff at high redshift are consistent with our data and that of Schmidt and Green (1983), Marshall et al. (1984), Koo, Kron and Cudworth (1986), and Schmidt, Schneider and Gunn (1986). The model indicates that there was a broad maximum in the comoving density of quasars near z = 1.7. The results will be reported in detail in the March 1987 issue of The Astrophysical Journal.

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50

Trèvese, D., and R. G. Kron. "Optical Variability of Faint QSOs and AGNs." Symposium - International Astronomical Union 159 (1994): 412. http://dx.doi.org/10.1017/s0074180900176004.

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Abstract:

We report some results of a new analysis (Trèvese et al. 1993, ApJ (submitted) (T93)) of the variability of the faint QSO sample of SA57 (Koo, Kron and Cudworth, 1986, PASP, 98, 285), concerning the intrinsic time scales of variability and the dependence of the amplitude of variability on absolute magnitude and redshift. Prime focus plates of SA57 have been obtained with the Mayall 4-m telescope at the Kitt Peak National Observatory since 1974. The present analysis is based on 14 BJ plates spanning 15 years at 11 independent epochs. The digitization, object selection, image classification and photometry are described in Koo (1986, ApJ, 311, 651) and Trèvese et al. (1989, AJ, 98, 108 (T89)). The magnitude limit of the sample is BJ = 22.5 and stellar objects are selected with a threshold in image size. This criteria give a sample of 694 objects in the field, 34 of which are QSOs whose spectra have been measured with the Mayall 4-m telescope. The r.m.s. error in the BJ band is 0.05 mag at BJ Ã 22 mag. All but one of these QSOs appear to be variable according to T93.

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