Journal articles on the topic 'Greece Hist'

ABSTRACTThis article presents an English translation and analysis of a new historical fragment, probably from Dexippus’Scythica, published by Gunther Martin and Jana Grusková in 2014. The fragment, preserved in a palimpsest in the Austrian National Library, describes a Gothic attack on Thessalonica and the subsequent preparations of the Greeks to repel the barbarian force as it moved south into Achaia. The new text provides several important details of historical, prosopographical and historiographical significance, which challenge both our existing understanding of the events in Greece during the reign of Gallienus and the reading of the main literary sources for this period. In this article we look to secure the Dexippan authorship of the fragment, identify the individuals named in the text, and date the events described in the text to the early 260sa.d.

The lower Upper Cretaceous clastic lithologies of the Pindos Zone in western Greece document a phase of enhanced tectonism. They are preserved as mixed carbonate/siliciclastic turbidite associations alternating with deep-marine siliceous sediments. New faunal and sedimentological data recovered from these deposits hint at two major pulses of turbidite shedding commencing at the change from the Early to the Middle Cenomanian and in the Late Turonian. The deposits are organized in generally thin clastic packages that can be attributed to lower fan facies. Different sources are likely for the occurrences in the central Pindos Mountains, the western and the easternmost Péloponnèse.

We examine the structure of the southern faulted margin of Geraneia Mountains, controlled by two marginal faults, namely the Loutraki and Kakia Skala Faults, which have been active in the Quaternary; however, Holocene activity on these structures has not been verified. Structural observations at the probable overlap zone between these two faults, suggest that they became soft-linked, or linkage ended at its early stage, before activity migrated basinwards, with consequent footwall backtilt. The affinity of the kinematics in the accommodation zone with the present-day extensional stress field might hint at possible Late Quaternary activity on these two major faults.

AbstractThe crystal structure of pyrostilpnite from the Plaka mine, Lavrion Mining District, Greece, was refined in the space group P21/c to a final R1 index of 0.0283 on the basis of 2047 reflections with Fo > 4σ(Fo) and 65 refined parameters. Unit-cell parameters of the crystal examined are a = 6.8629(6), b = 15.8800(14), c = 6.2711(5) Å, β = 117.087(2)°, V = 608.48(9) Å3 and Z = 4. Chemical data agree with the stoichiometric formula Ag3SbS3. The crystal structure reported previously was confirmed, although a higher precision of refinement was achieved. It can be described as formed by {010} slabs running along c and connected along a through relatively longer Ag–S bonds. The analysis of the atomic displacement parameters together with a refinement with higher order tensors in the expression of the structure factors revealed no hint for pyrostilpnite as an ionic conductor. A historical background of the ‘ruby silvers’ is also reported.

This study focuses on the hydrogeological conditions in the coastal (Thriassion plain) and submarine (Eleusis Gulf) environment of West Attica, Greece. Up to now, the predominant aspect for the Thriassion plain groundwater—hosted within the Neogene-Quaternary sediments—was its direct hydraulic contact with the seawater. Due to that, the coastal plain groundwater is strongly believed to be of brackish quality irrespective of the local hydrodynamic conditions. Our major goal is to evaluate the actual mechanism controlling the groundwater flow, the origin and distribution of saline water, and the existence of fresh groundwater in the submarine environment. We summarize the following: (1) groundwater of the Thriassion plain is partly discharged as an upwards leakage from deeper aquifers, (2) modern direct seawater intrusion is not possible in the Neogene-Quaternary sediments, and (3) fresh groundwater possibly exists below the sea floor of the Eleusis Gulf. The results may serve as hint of further research in groundwater resources below the Mediterranean Sea floor, and, consequently, a new perspective on water resource management could emerge.

IntroductionThe core workplace for a surgeon is the operating theatre. Secondary duties may include visits to small health centers for outpatient examinations and visitor work to psychiatric hospitals.ObjectiveThe objective of our study is to highlight the mistakes of management that lead to half-empty provincial health centers and psychiatric hospitals.MethodsPresentation of the 2-year-experience of a surgeon visitor in provincial health centers and in a large psychiatric hospital in Greece.ResultsThe provincial health center of Lagada needs at least 4 surgeons to serve; too many patients to be examined or/and operated in 2–3 hours only. Subsequently problems arise, as simultaneously in the emergencies department a surgical eye for an abdominal pain or a bad looking leg is needed every 15 minutes. The health center of Koufalia needs 3 hours of driving per day for 3–8 surgical patients only. The psychiatric hospital offered work for 3 surgeons 5 days a week for a long period of time. During 2012–2014, only one surgeon visited the hospital once a week. The work needed to be done may kill the surgeon or force him to receive antidepressants in order to keep his functions alive.ConclusionsNot a hint of scientific motivation for two years is a strong reason for a surgeon to avoid the duty to provincial health centers and psychiatric hospitals which is obligatory according to our national health system Laws until two years are completed for newly appointed surgeons. Managers might encourage surgeons if some balancing convenience was offered.Disclosure of interestThe authors have not supplied their declaration of competing interest.

Incompletely understood medical texts, like other kinds of technical writing, pose problems that require a multi-disciplinary approach. In addition, the etymological writings of ancient commentators hint at their own cultures priorities and limitations. Progress today, therefore, also depends partly upon how well we can harmonize our own thinking with the beliefs and practices of an alien culture, whose medicine may overlap with culinary and other social uses. A puzzling word may have been reshaped to reflect the supposed properties of the entity denoted or the use made of it. Plant names, which figure strongly in such texts, are particularly liable to be passed from language to language as ‘culture borrowings’ and are thus especially vulnerable to this false rationalization process, commonly known as ‘folk etymology’. In a personal exploration I analyse some modern vocabulary and identify several varieties of the process and then illustrate its effects by means of toponyms and medicinal plant names from mediaeval Italy and ancient Mesopotamia, Anatolia, Greece and Italy. Since no known language seems immune from etymologizing, the generic points that emerge are offered as a contribution to the decipherers craft.

Narayan’s humour is direct course of his intellectual analysis of the contradictions in human experience tragically or comically. Irony can be tragic also, but in Narayan our concern is only the irony, that works as a base for Narayan’s humour the instances of which are found at every step in his novels. The keynote of Narayan’s interest is his very minute observation and subtle ironic harmonious way of telling his story. There is, in his novels, scarcely audible laughter shot through all the novels. His comic vision is ironical. His all embracing irony, which includes the particular social context in his men and women, who have their various transactions and the existential reality based on their particular experiences. The clash between the tradition and modernity in which Narayan’s characters are sandwiched has ironical implications. Narayan’s comprehensive knowledge of the perception of inherent irony in human life makes him a master of comedy, who is nor unware of the tragedy of human situation and tragi-comedies of mischance and misdirection. The basic comic situation in Narayan’s novels is one of the derivation from the normal and in the plots of his novels, he follows the usual pattern of irony order, disorder, order. His irony is free from the satiric spirit of condemnation and censure. His ironic vision is closer in spirit to Chaucer, Shakespear and Dickens. His closeness to Chekhov is striking the same objectivity, the same freedom from comment, the same intricate alliance of humour with tragedy the comic irony with, as Greene puts it and the same seeming indirection even with which the characters, on the last page, appear to vanish into life.

Background: The liver is a specific target for drug toxicity because of its role in removal and metabolism of chemicals by converting drugs into another forms that can be readily removed from the body. It is known that the main function of the liver is the elimination of toxins that may enter the body, thus becoming vulnerable damaged during this mechanism, which can be revealed as bleeding, congestion, necrosis or other conditions of liver injury. Ciprofibrate belongs to widely used class of lipid-regulating agents, which stimulate hepatic cells and the hepatic cell becomes uncontrollably divided, causing liver growth. It causes liver cell proliferation in addition to other pleiotropic effects such as peroxisome proliferation and induction of certain peroxisomal and cytosolic enzymes in liver. Objective: The present study aimed to evaluate the potential beneficial effects of green tea aqueous extract administration against the biochemical and histological alterations induced in the liver by ciprofibrate in male rats. Materials and Methods: In the current study 3 groups of 6 male rats were used (Control group, 100mg\Kg body weight, and Cipro 100mg\Kg body weight with green tea). The rats have been treated daily orally by gavages for 21 days. On the last day of the experiment the animals were killed then blood samples and parts from the liver were collected. Liver function was examined for the serum Alanine Aminotransferase (ALT), Aspartate Aminotransferase (AST), alkaline phosphates (ALP), enzyme activities, and serum total & direct bilirubin concentrations. The histopathological investigation was conducted for the liver tissues of all groups. Results: Treatment of male rats with 100 mg\Kg body weight of ciprofibrate caused a significant increase in serum ALT, AST, and ALP activities, total, and direct bilirubin concentration. Histologically, there were histological changes in central vein area and portal zones, revealed congestion in blood sinusoids, necrosis in hepatic cells, and damage in central vein lining epithelium. Co-administration of green tea aqueous extract with Ciprofibrate significantly improved the structural changes in the liver and the serum ALT, AST, and ALP activities, total, and direct bilirubin concentrations were significantly declined. Conclusion: It can be concluded that Ciprofibrate treatment induced elevation in liver function tests and severe histopathological changes and green tea aqueous extract was able to protect the liver against these effects in male rats. So, the patients should be advised to take green tea aqueous extract while they are treated by ciprofibrate.

People can exhibit their status by the consumption of particular goods or experiential purchases; this is known as “conspicuous consumption”; the practice is widespread and explains the market characteristics of a whole class of goods, Veblen goods, demand for which increase in tandem with their price. The value of such positional goods lies in their distribution among the population—the rarer they are, the more desirable they become. At the same time, higher income, often associated with higher status, has been studied in its relation to unethical behavior. Here we present research that shows how a particular Veblen good, illicit behavior, and wealth, combine to produce the display of illegality as a status symbol. We gathered evidence at a large, country-level, scale of a particular form of consumption of an illictly acquired good for status purposes. We show that in Greece, a developed middle-income country, where authorities cannot issue custom vanity license plates, people acquire distinguishing plate numbers that act as vanity plate surrogates. We found that such license plates are more common in cars with bigger engines and in luxury brands, and are therefore associated with higher value vehicles. This cannot be explained under the lawful procedures for allocating license plates and must therefore be the result of illegal activities, such as graft. This suggests a pattern of “conspicuous corruption”, where individuals break the law and use their gains as status symbols, knowing that the symbols hint at rule-breaking, as long as the unlawful practice cannot be incontestably established.

Olive anthracnose caused by Colletotrichum species causes dramatic losses of fruit yield and oil quality worldwide. A total of 185 Colletotrichum isolates obtained from olives and other hosts showing anthracnose symptoms in Spain and other olive-growing countries over the world were characterized. Colony and conidial morphology, benomyl-sensitive, and casein-hydrolysis activity were recorded. Multilocus alignments of ITS, TUB2, ACT, CHS-1, HIS3, and/or GAPDH were conducted for their molecular identification. The pathogenicity of the most representative Colletotrichum species was tested to olive fruits and to other hosts, such as almonds, apples, oleander, sweet oranges, and strawberries. In general, the phenotypic characters recorded were not useful to identify all species, although they allowed the separation of some species or species complexes. ITS and TUB2 were enough to infer Colletotrichum species within C. acutatum and C. boninense complexes, whereas ITS, TUB2, ACT, CHS-1, HIS-3, and GADPH regions were necessary to discriminate within the C. gloesporioides complex. Twelve Colletotrichum species belonging to C. acutatum, C. boninense, and C. gloeosporioides complexes were identified, with C. godetiae being dominant in Spain, Italy, Greece, and Tunisia, C. nymphaeae in Portugal, and C. fioriniae in California. The highest diversity with eight Colletotrichum spp. was found in Australia. Significant differences in virulence to olives were observed between isolates depending on the Colletotrichum species and host origin. When other hosts were inoculated, most of the Colletotrichum isolates tested were pathogenic in all the hosts evaluated, except for C. siamense to apple and sweet orange fruits, and C. godetiae to oleander leaves.

Abstract A description is provided for Stigmina carpophila. Information is included on the disease caused by the organism, its transmission, geographical distribution, and hosts. DISEASE: On leaves forming small purplish spots with a yellow centre, then turning brown and later developing into a shot-hole effect when the central portion drops out; on twigs as small black spots which later enlarge and become sunken. HOSTS: Prunus amygdalus[Prunus dulcis] [almond], P. armeniaca [apricot], P. avium [sweet cherry], P. cerasus [sour cherry], P. communis, P. domestica [plum], P. italica, P. laurocerasus [cherry laurel], P. persica [peach]. TRANSMISSION: By air-borne conidia. GEOGRAPHICAL DISTRIBUTION: AFRICA: Algeria [4, 171], Angola [47, 3400], Azores [Beusaude, 6, 80], Egypt [26, 497], Ethiopia [IMI], Libya [IMI], Madagascar [30, 630], Morocco [Maire & Werner, 18, 550], South Africa [19, 418], Zimbabwe [Hopkins, 21, 213]. ASIA: Afghanistan [Gattani et al., 42, 296], China (Hunan [Wang, 25, 525], N.W. [40, 543], Kinagsu-Szechwan [45, 2441]), Hong Kong [33, 411; IMI], India (IMI, [Butler & Bisby, 41, 18], Kashmir [47, 2759, 72, 3842]), Iran [38, 378], Iraq [47, 3062], Israel [15, 683], Japan [Shira & Hara, 7, 672], Lebanon [49, 982], Pakistan [IMI, 44, 2757; 52, 376], Syria [38, 383], Turkey [IMI, 27, 350; 34, 464], former USSR ['Armenia', 'Stalinsk', 'Tadzhikistan', 'Uzbekistan' (37, 292, 710; 5, 175; 6, 18; 20, 372), 'Kazakhstan' (45, 1728), 'Kinghizstan' (44, 1470), 'Soviet Far East' (46, 19), 'Turkmen' (Golovin, Ashkabad Inst. Bot. Akad. Nauk TSSR 1965; 50, 1113)]. AUSTRALASIA & OCEANIA: Australia [NSW, Qd., S. Aust., Vict., W. Aust. (IMI, 27, 27; 42, 331; 25, 218; 22, 470; Carne, 5, 118), Tas. (3, 259)], New Zealand [Brien, 18, 726]. EUROPE: Austria [29, 403], Belgium [28, 51], Bulgaria [40, 543], Crete [50, 1144], Cyprus [IMI, Natrass, 17, 346], former Czechoslovakia [IMI], Denmark [27, 411], France [19, 104], Germany [IMI, 11, 186], Greece [5, 15], Hungary [18, 535], Ireland [Adamas & Pethybridge, Proc. Roy. Irish Acad. B 28(4): 148 (1910), Italy [IMI, 26, 229], Netherlands [27, 244], Norway [Jørstad, 25, 184], Poland [4, 314], Portugal [D'Almeida, Contrib. Mycol. Port. : 47 (1903)], Rumania [20, 558; IMI], Spain [1, 354], Sweden [IMI, Rabenhorst-Winter, Fl. europ. exsicc. no. 2777 (1903)], Switzerland [27, 428], UK (IMI, [Moore, 39, 212], Channel Isles (Jersey [Philipps, 41, 2]), former USSR [Voronikhin, Mater. Mycol. fl. Sotchi Distr. : 58 (1914), Smarods, 10, 223, Brundza, 42, 308; 17, 837; 43, 1347], former Yugoslavia [31, 594]. NORTH AMERICA: Canada [IMI, British Columbia, Manitoba, Ontario, Saskatchewan (Canad. Pl. Dis. Surv. 1920-1964), Que (46, 3383)], Mexico [1, 375, 72, 6164], USA [Agric. Handb. USDA 165, 1960 (40, 511), 40, 116, 71, 5682, 75, 1212)]. CENTRAL AMERICA & CARRIBEAN: Honduras [Muller et al., 41, 128]. SOUTH AMERICA: Argentina [Hauman-Merck, An. Mus. Nac. Hist. nat. B. Aires 26: 202 (1914); 20, 9; Valiela, 24, 28; Marchionatto, 24, 280], Bolivia [37, 8], Brazil (Central-Southern [32, 616]), Chile [23, 254], Peru [31, 208], Uraguay [28, 224].

Abstract Background Vascular endothelial dysfunction is an underlying pathophysiological feature of chronic heart failure (CHF). Endothelial progenitor cells (EPCs) are being used as an index of vascular endothelial function. Cardiac rehabilitation (CR) programs have been shown to stimulate the mobilization of EPCs in CHF patients. However, the effect of different exercise training programs on the EPCs in CHF patients has not been investigated. Purpose The purpose of the study was to assess the effect of 2 different exercise training programs on the mobilization of EPCs in patients with CHF and investigate if there were differences between them. Methods Forty-four consecutive patients (35 males) with stable CHF [mean±SD, Age (years): 56±10, EF (%): 33±8, Peak VO2 (ml/kg/min): 18.4±4.4] enrolled a 36-session CR program and they were randomized in one exercise training protocol; either high-intensity interval training (HIIT) or HIIT combined with muscle strength (COM). Venous blood was drawn at rest before and after the CR program. Five circulating endothelial populations were identified and quantified by flow cytometry (Table 1). EPCs values are expressed as cells/million enucleated cells in medians (25th-75th percentiles). Results In both HIIT and COM groups, the mobilization of all circulating endothelial populations increased after the CR program (p<0.05, Table 1). However, there was no difference in the mobilization of EPCs between HIIT and COM groups (p>0.05, Table 1). Conclusion A 36-session cardiac rehabilitation program increases the mobilization of endothelial progenitor cells in patients with chronic heart failure. High-intensity interval exercise training and HIIT combined with muscle strength have similar beneficial effect on endothelial progenitor cells, and therefore on vascular endothelial function. Funding Acknowledgement Type of funding source: Public grant(s) – EU funding. Main funding source(s): Co-financed by Greece and the European Union (European Social Fund- ESF) through the Operational Programme “Human Resources Development, Education and Lifelong Learning” in the context of the project

Celery (Apium graveolens L.) is a vegetable crop cultivated widely in the Mediterranean, Europe and parts of Asia. From March to May in 2014, leaf spots and stem lesions were observed on celery plants in Yanqing (116°03′E, 40°32′N), Beijing and Chengdu (104°06′E, 30°67′N), Sichuan Province. Plants developed 0.3-1.8 cm diameter subcircular leaf spots with brown centers surrounded by pale yellow halos. Spots on leaves were amphigenous. Necrotic areas on stems were subcircular to elongated, pale brown to brown. Plants in five greenhouses were surveyed with 30 to 60% disease incidence. Necrotic tissue from 8 stems and 12 leaves were cut from the margins of lesions and divided into two parts. One part was treated with lactophenol and used for microscopic examination. The other part was surface sterilized with 4% sodium hypochlorite for 2 min, rinsed three times in sterile water, placed onto 2% malt extract agar (MEA), and incubated at 26°C for seven days with natural daylight. Stromata on leaves and stems were not well developed. Four-to-ten conidiophores (15.3-56.5 × 2.8-5.5 μm) formed in fascicles, emerged through stomata or erupted through the cuticle. Conidia (n=50) were 60-135 × 2.5-4.5 μm, solitary, septate, cylindrical to obclavate-cylindrical, hila thickened and darkened. Colonies were white to smoke-gray, and aerial mycelia were sparse to moderate. Morphological characteristics of the pathogen were similar to Cercospora apiicola (Groenewald et al. 2006; Groenewald et al. 2013). The gDNA of 20 isolates was extracted from mycelium using the Plant Genomic DNA Kit (Tiangen, China). The internal transcribed spacers (ITS), actin (ACT), translation elongation factor 1-α (TEF1) and histone H3 (HIS3) regions were amplified with primer pairs ITS1/ITS4 (Groenewald et al. 2013), ACT-512F/ACT-783R (Carbone and Kohn 1999), EF1-728F/EF1-986R (Carbone and Kohn 1999), CYLH3F/CYLH3R (Crous et al. 2006). Phylogenetic analysis of multiple genes (Bakhshi et al. 2018) was conducted with the neighbor-joining method using MEGA7. The sequences of our isolate (QC14030702) and five published sequences of C. apiicola were clustered into one clade with a 99% confidence level. The sequences of QC14030702 have been deposited in GenBank with accessions KU870468 for ITS, KU870469 for ACT, KU870470 for TEF1, and KU870471 for HIS3. Pathogenicity of the isolates was tested on plants (cv. Jia Yuan Xi Yang Qin). Because the pathogen sporulated poorly on various media, mycelial fragments were sprayed on leaves in a suspension of 1×106 mL-1 in a greenhouse (temperature 26±0.5°C; RH 98%; photoperiod 12 h). Healthy plants were sprayed with sterilized water as controls. Three replicates of every isolate were conducted, and each replicate included 5 celery plants. After 7 days, leaf spots appeared on all inoculated plants, which were similar to those on celery in the field. All control plants remained asymptomatic. Re-isolation of the fungus from infected tissues showed same morphological and cultural characteristics of C. apiicola as the original isolates. C. apiicola has been reported in Greece, Korea, South Korea and Venezuela on celery, but never been reported in China (Farr and Rossman 2020). C. apiicola potential threatens celery production, and this the first report of the disease in China.

Elizabeth Wilmot, Countess of Rochester, is best known to most modern readers as the woman John Wilmot, Earl of Rochester, abducted and later wed. As Samuel Pepys memorably records in his diary entry for 28 May 1665:Thence to my Lady Sandwich’s, where, to my shame, I had not been a great while before. Here, upon my telling her a story of my Lord Rochester’s running away on Friday night last with Mrs Mallet, the great beauty and fortune of the North, who had supped at Whitehall with Mrs Stewart, and was going home to her lodgings with her grandfather, my Lord Haly, by coach; and was at Charing Cross seized on by both horse and footmen, and forcibly taken from him, and put into a coach with six horses, and two women provided to receive her, and carried away. Upon immediate pursuit, my Lord of Rochester (for whom the King had spoke to the lady often, but with no success) was taken at Uxbridge; but the lady is not yet heard of, and the King mighty angry and the Lord sent to the Tower. (http://www.pepysdiary.com/)Here Pepys provides an anecdote that offers what Helen Deutsch has described in another context as “the elusive possibility of truth embodied by ‘things in themselves,’ by the things, that is, preserved in anecdotal form” (28). Pepys’s diary entry yields up an “elusive possibility” of embodied truth; his version of Wilmot’s abduction solidifies what he perceives to be the most notable features of her identity: her beauty, her wealth, and her sexual trajectory.Pepys’s conclusion that “the lady is not yet heard of” complicates this idea of anecdotal preservation, for he neatly ties up his story of Wilmot’s body by erasing her from it: she is removed, voiceless and disembodied, from even this anecdote of her own abduction. Pepys’s double maneuver demonstrates the complex set of interactions surrounding the preservation of early modern women’s sexual and textual selves. Written into Pepys’s diary and writing in conversation with her husband, Wilmot has generally been treated as a subordinate historical and literary figure—a character rather than an agent or an author. The richness of Wilmot’s own writing has been largely ignored; her manuscript poetry has been treated as an artefact and a source of autobiographical material, whereas Rochester’s poetry—itself teeming with autobiographical details, references to material culture, and ephemera—is recognised and esteemed as literary. Rochester’s work provides a tremendous resource, a window through which we can read and re-read his wife’s work in ways that enlighten and open up readings rather than closing them down, and her works similarly complicate his writings.By looking at Wilmot as a case study, I would like to draw attention to some of the continued dilemmas that scholars face when we attempt to recover early modern women’s writing. With this study, I will focus on distinct features of Wilmot’s sexual and textual identity. I will consider assumptions about female docility; the politics and poetics of erotic espionage; and Wilmot’s construction of fugitive desires in her poetry. Like the writings of many early modern women, Wilmot’s manuscript poetry challenges assumptions about the intersections of gender, sexuality, and authorship. Early Modern Women’s Docile Bodies?As the entry from Pepys’s diary suggests, Wilmot has been constructed as a docile female body—she is rendered “ideal” according to a set of gendered practices by which “inferior status has been inscribed” on her body (Bartky 139). Contrasting Pepys’s references to Wilmot’s beauty and marriageability with Wilmot’s own vivid descriptions of sexual desire highlights Wilmot’s tactical awareness and deployment of her inscribed form. In one of her manuscript poems, she writes:Nothing ades to Loves fond fireMore than scorn and cold disdainI to cherish your desirekindness used but twas in vainyou insulted on your SlaveTo be mine you soon refusedHope hope not then the power to haveWhich ingloriously you used. (230)This poem yields up a wealth of autobiographical information and provides glimpses into Wilmot’s psychology. Rochester spent much of his married life having affairs with women and men, and Wilmot represents herself as embodying her devotion to her husband even as he rejects her. In a recent blog entry about Wilmot’s poetry, Ellen Moody suggests that Wilmot “must maintain her invulnerable guard or will be hurt; the mores damn her whatever she does.” Interpretations of Wilmot’s verse typically overlay such sentiments on her words: she is damned by social mores, forced to configure her body and desire according to rigorous social codes that expect women to be pure and inviolable yet also accessible to their lovers and “invulnerable” to the pain produced by infidelity. Such interpretations, however, deny Wilmot the textual and sexual agency accorded to Rochester, begging the question of whether or not we have moved beyond reading women’s writing as essential, natural, and embodied. Thus while these lines might in fact yield up insights into Wilmot’s psychosocial and sexual identities, we continue to marginalise her writing and by extension her author-self if we insist on taking her words at face value. Compare, for example, Wilmot’s verse to the following song by her contemporary Aphra Behn:Love in Fantastique Triumph satt,Whilst Bleeding Hearts a round him flow’d,For whom Fresh paines he did Create,And strange Tyranick power he show’d;From thy Bright Eyes he took his fire,Which round about, in sports he hurl’d;But ’twas from mine, he took desire,Enough to undo the Amorous World. (53) This poem, which first appeared in Behn’s tragedy Abdelazer (1677) and was later printed in Poems upon Several Occasions (1684), was one of Behn’s most popular lyric verses. In the 1920s and 1930s Ernest Bernbaum, Montague Summers, Edmund Gosse, and others mined Behn’s works for autobiographical details and suggested that such historical details were all that her works offered—a trend that continued, disturbingly, into the later half of the twentieth century. Since the 1980s, Paula R. Backscheider, Ros Ballaster, Catherine Gallagher, Robert Markley, Paul Salzman, Jane Spencer, and Janet Todd have shown that Behn’s works are not simple autobiographical documents; they are the carefully crafted productions of a literary professional. Even though Behn’s song evokes a masochistic relationship between lover and beloved much like Wilmot’s song, critics treat “Love Arm’d” as a literary work rather than a literal transcription of female desire. Of course there are material differences between Wilmot’s song and Behn’s “Love Arm’d,” the most notable of which involves Behn’s self-conscious professionalism and her poem’s entrenchment in the structures of performance and print culture. But as scholars including Kathryn King and Margaret J. M. Ezell have begun to suggest, print publication was not the only way for writers to produce and circulate literary texts. King has demonstrated the ways in which female authors of manuscripts were producing social texts (563), and Ezell has shown that “collapsing ‘public’ into ‘publication’” leads modern readers to “overlook the importance of the social function of literature for women as well as men” (39). Wilmot’s poems did not go through the same material, ideological, and commercial processes as Behn’s poems did, but they participated in a social and cultural network of exchange that operated according to its own rules and that, significantly, was the same network that Rochester himself used for the circulation of his verses. Wilmot’s writings constitute about half of the manuscript Portland PwV 31, held by Hallward Library, University of Nottingham—a manuscript catalogued in the Perdita Project but lacking a description and biographical note. Teresa D. Kemp has discussed the impact of the Perdita Project on the study of early modern women’s writing in Feminist Teacher, and Jill Seal Millman and Elizabeth Clarke (both of whom are involved with the project) have also written articles about the usability of the database. Like many of the women writers catalogued by the Perdita Project, Wilmot lacks her own entry in the Dictionary of National Biography and is instead relegated to the periphery in Rochester’s entry.The nineteen-page folio includes poems by both Rochester and Wilmot. The first eight poems are autograph manuscript poems by Rochester, and a scene from a manuscript play ‘Scaene 1st, Mr. Daynty’s chamber’ is also included. The remaining poems, excluding one without attribution, are by Wilmot and are identified on the finding aid as follows:Autograph MS poem, entitled ‘Song’, by Elizabeth WilmotAutograph MS poem, entitled ‘Song’, by Elizabeth WilmotAutograph MS poem, entitled ‘Song’, by Elizabeth WilmotMS poem, untitled, not ascribed Autograph MS poem, entitled ‘Song’, by Elizabeth WilmotAutograph MS poem, untitled, by Elizabeth WilmotAutograph MS poem, untitled, by Elizabeth WilmotAutograph MS poem, untitled, by Elizabeth Wilmot Autograph MS poem, untitled, by Elizabeth WilmotTwo of the songs (including the lyric quoted above) have been published in Kissing the Rod with the disclaimer that marks of revision reveal that “Lady Rochester was not serving as an amanuensis for her husband” yet the editors maintain that “some sort of literary collaboration cannot be ruled out” (230), implying that Rochester helped his wife write her poetry. Establishing a non-hierarchical strategy for reading women’s collaborative manuscript writing here seems necessary. Unlike Behn, who produced works in manuscript and in print and whose maximization of the slippages between these modes has recently been analyzed by Anne Russell, Wilmot and Rochester both wrote primarily in manuscript. Yet only Rochester’s writings have been accorded literary status by historians of the book and of manuscript theory such as Harold Love and Arthur Marotti. Even though John Wilders notes that Rochester’s earliest poems were dialogues written with his wife, the literariness of her contributions is often undercut. Wilders offers a helpful suggestion that the dialogues set up by these poems helps “hint … at further complexities in the other” (51), but the complexities are identified as sexual rather than textual. Further, the poems are treated as responses to Rochester rather than conversations with him. Readers like Moody, moreover, draw reflections of marital psychology from Wilmot’s poems instead of considering their polysemic qualities and other literary traits. Instead of approaching the lines quoted above from Wilmot’s song as indications of her erotic and conjugal desire for her husband, we can consider her confident deployment of metaphysical conceits, her careful rhymes, and her visceral imagery. Furthermore, we can locate ways in which Wilmot and Rochester use the device of the answer poem to build a complex dialogue rather than a hierarchical relationship in which one voice dominates the other. The poems comprising Portland PwV 31 are written in two hands and two voices; they complement one another, but neither contains or controls the other. Despite the fact that David Farley-Hills dismissively calls this an “‘answer’ to this poem written in Lady Rochester’s handwriting” (29), the verses coexist in playful exchange textually as well as sexually. Erotic Exchange, Erotic EspionageBut does a reorientation of literary criticism away from Wilmot’s body and towards her body of verse necessarily entail a loss of her sexual and artefactual identity? Along with the account from Pepys’s diary mentioned at the outset of this study, letters from Rochester to his wife survive that provide a prosaic account of the couple’s married life. For instance, Rochester writes to her: “I love not myself as much as you do” (quoted in Green 159). Letters from Rochester to his wife typically showcase his playfulness, wit, and ribaldry (in one letter, he berates the artist responsible for two miniatures of Wilmot in strokes that are humorous yet also charged with a satire that borders on invective). The couple’s relationship was beleaguered by the doubts, infidelities, and sexual double standards that an autobiographical reading of Wilmot’s songs yields up, therefore it seems as counterproductive for feminist literary theory, criticism, and recovery work to entirely dispense with the autobiographical readings as it seems reductive to entirely rely on them. When approaching works like these manuscript poems, then, I propose using a model of erotic exchange and erotic espionage in tandem with more text-bound modes of literary criticism. To make this maneuver, we might begin by considering Gayle Rubin’s proposition that “If women are the gifts, then it is men who are the exchange partners. And it is the partners, not the presents, upon whom reciprocal exchange confers its quasi-mystical power of social linkage” (398). Wilmot’s poetry relentlessly unsettles the binary set up between partner and present, thereby demanding a more pluralistic identification of sexual and textual economies. Wilmot constructs Rochester as absent (“Thats caused by absence norished by despaire”), which is an explicit inversion of the gendered terms stereotypically deployed in poetry (the absent woman in works by Rochester as well as later satirists like Jonathan Swift and Alexander Pope often catalyzes sexual desire) that also registers Wilmot’s autobiographical contexts. She was, during most of her married life, living with his mother, her own mother, and Rochester’s nieces in his house at Adderbury while he stayed in London. The desire in Wilmot’s poetry is textualised as much as it is sexualised; weaving this doublebraid of desires and designs together ultimately provides the most complete interpretation of the verses. I read the verses as offering a literary form of erotic espionage in which Wilmot serves simultaneously as erotic object and author. That is, she both is and is not the Cloris of her (and Rochester’s) poetry, capable of looking on and authorizing her desired and desiring body. The lyric in which Wilmot writes “He would return the fugitive with Shame” provides the clearest example of the interpretive tactic that I am proposing. The line, from Wilmot’s song “Cloris misfortunes that can be exprest,” refers to the deity of Love in its complete context:Such conquering charmes contribute to my chainAnd ade fresh torments to my lingering painThat could blind Love juge of my faithful flameHe would return the fugitive with ShameFor having bin insenceable to loveThat does by constancy it merritt prove. (232)The speaker of the poem invokes Cupid and calls on “blind Love” to judge “my faithful flame.” The beloved would then be returned “fugitive with Shame” because “blind Love” would have weighed the lover’s passion and the beloved’s insensibility. Interestingly, the gender of the beloved and the lover are not marked in this poem. Only Cupid is marked as male. Although the lover is hypothetically associated with femaleness in the final stanza (“She that calls not reason to her aid / Deserves the punishmentt”), the ascription could as easily be gendering the trait of irrationality as gendering the subject/author of the poem. Desire, complaint, and power circulate in the song in a manner that lacks clear reference; the reader receives glimpses into an erotic world that is far more ornately literary than it is material. That is, reading the poem makes one aware of tropes of power and desire, whereas actual bodies recede into the margins of the text—identifiable because of the author’s handwriting, not a uniquely female perspective on sexuality or (contrary to Moody’s interpretation) a specifically feminine acquiescence to gender norms. Strategies for Reading a Body of VerseWilmot’s poetry participates in what might be described as two distinct poetic and political modes. On one hand, her writing reproduces textual expectations about Restoration answer poems, songs and lyrics, and romantic verses. She crafts poetry that corresponds to the same textual conventions that men like Rochester, John Dryden, Abraham Cowley, and William Cavendish utilised when they wrote in manuscript. For Wilmot, as for her male contemporaries, such manuscript writing would have been socially circulated; at the same time, the manuscript documents had a fluidity that was less common in print texts. Dryden and Behn’s published writings, for instance, often had a more literary context (“Love Arm’d” refers to Abdelazer, not to Behn’s sexual identity), whereas manuscript writing often referred to coteries of readers and writers, friends and lovers.As part of the volatile world of manuscript writing, Wilmot’s poetry also highlights her embodied erotic relationships. But over-reading—or only reading—the poetry as depicting a conjugal erotics limits our ability to recover Wilmot as an author and an agent. Feminist recovery work has opened many new tactics for incorporating women’s writing into existing literary canons; it has also helped us imagine ways of including female domestic work, sexuality, and other embodied forms into our understanding of early modern culture. By drawing together literary recovery work with a more material interest in recuperating women’s sexual bodies, we should begin to recuperate women like Wilmot not simply as authors or bodies but as both. The oscillations between the sexual and textual body in Wilmot’s poetry, and in our assessments of her life and writings, should help us approach her works (like the works of Rochester) as possessing a three-dimensionality that they have long been denied. ReferencesBartky, Sandra Lee. “Foucault, Femininity, and the Modernization of Patriarchal Power.” In Writing on the Body: Female Embodiment and Feminist Theory. Ed. Katie Conboy, Nadia Medina, and Sarah Stanbury. New York: Columbia University Press, 1997. 129-54.Behn, Aphra. “Song. Love Arm’d.” The Works of Aphra Behn. Volume 1: Poetry. Ed. Janet Todd. London: William Pickering, 1992. 53.Clarke, Elizabeth. “Introducing Hester Pulter and the Perdita Project.” Literature Compass 2.1 (2005). ‹http://www.blackwell-compass.com/subject/literature/article_view?article_id=lico_articles_bsl159›. Deutsch, Helen. Loving Doctor Johnson. Chicago: University of Chicago Press, 2005.Diamond, Irene, Ed. Feminism and Foucault: Reflections on Resistance. Boston: Northeastern University Press, 1988.Ezell, Margaret J. M. Social Authorship and the Advent of Print. Baltimore: Johns Hopkins University Press, 1999.Farley-Hill, David. Rochester’s Poetry. Totowa: Rowman and Littlefield, 1978. Greene, Graham. Lord Rochester’s Monkey. New York: Penguin, 1974. Greer, Germaine, Susan Hastings, Jeslyn Medoff, and Melinda Sansone, Ed. Kissing the Rod: An Anthology of Seventeenth-Century Women’s Verse. New York: Noonday Press, 1988. Kemp, Theresa D. “Early Women Writers.” Feminist Teacher 18.3 (2008): 234-39.King, Kathryn. “Jane Barker, Poetical Recreations, and the Sociable Text.” ELH 61 (1994): 551-70.Love, Harold, and Arthur F. Marotti. "Manuscript Transmission and Circulation." The Cambridge History of Early Modern English Literature. Cambridge, England: Cambridge University Press, 2002. 55-80. Love, Harold. "Systemizing Sigla." English Manuscript Studies 1100-1700. 11 (2002): 217-230. Marotti, Arthur F. "Shakespeare's Sonnets and the Manuscript Circulation of Texts in Early Modern England." A Companion to Shakespeare's Sonnets. Oxford: Blackwell, 2007. 185-203.McNay, Lois. Foucault And Feminism: Power, Gender, and the Self. Boston: Northeastern, 1992.Moody, Ellen. “Elizabeth Wilmot (neé Mallet), Countess of Rochester, Another Woman Poet.” Blog entry 16 March 2006. 11 Nov. 2008 ‹http://server4.moody.cx/index.php?id=400›. Pepys, Samuel. The Diary of Samuel Pepys. 23 Aug. 2008 ‹http://www.pepysdiary.com/archive/1665/05/28/index.php›. Rubin, Gayle. “The Traffic in Women: Notes on the ‘Political Economy’ of Sex.” Feminist Literary Theory and Criticism: A Norton Reader, ed. Sandra M. Gilbert and Susan Gubar, 392-413. New York: Norton, 2007.Russell, Anne. “Aphra Behn, Textual Communities, and Pastoral Sobriquets.” English Language Notes 40.4 (June 2003): 41-50.———. “'Public' and 'Private' in Aphra Behn's Miscellanies: Women Writers, Print, and Manuscript.” Write or Be Written: Early Modern Women Poets and Cultural Constraints. Ed. Barbara Smith and Ursula Appelt. Aldershot: Ashgate, 2001. 29-48. Sawicki, Jana. Disciplining Foucault: Feminism, Power and the Body. New York: Routledge, 1991.Seal, Jill. "The Perdita Project—A Winter's Report." Early Modern Literary Studies 6.3 (January, 2001): 10.1-14. ‹http://purl.oclc.org/emls/06-3/perdita.htm›.Wilders, John. “Rochester and the Metaphysicals.” In Spirit of Wit: Reconsiderations of Rochester. Ed. Jeremy Treglown. Hamden: Archon, 1982. 42-57.Wilmot, Elizabeth, Countess of Rochester. “Song” (“Nothing Ades to Love's Fond Fire”) and “Song” (“Cloris Misfortunes That Can Be Exprest”) in Kissing the Rod. 230-32.

‘Bitzer,’ said Thomas Gradgrind. ‘Your definition of a horse.’‘Quadruped. Graminivorous. Forty teeth, namely twenty-four grinders, four eye-teeth, and twelve incisive. Sheds coat in the spring; in marshy countries, sheds hoofs, too. Hoofs hard, but requiring to be shod with iron. Age known by marks in mouth.’ Thus (and much more) Bitzer.‘Now girl number twenty,’ said Mr. Gradgrind. ‘You know what a horse is.’— Charles Dickens, Hard Times (1854)Dickens’s famous pedant, Thomas Gradgrind, was not an anomaly. He is the pedagogical manifestation of the rise of quantification in modernism that was the necessary adjunct to massive urbanisation and industrialisation. His classroom caricatures the dominant epistemic modality of modern global democracies, our unwavering trust in numbers, “data”, and reproductive predictability. This brief quotation from Hard Times both presents and parodies the 19th century’s displacement of what were previously more commonly living and heterogeneous existential encounters with events and things. The world had not yet been made predictably repetitive through industrialisation, standardisation, law, and ubiquitous codes of construction. Theirs was much more a world of unique events and not the homogenised and orthodox iteration of standardised knowledge. Horses and, by extension, all entities and events gradually were displaced by their rote definitions: individuals of a so-called natural kind were reduced to identicals. Further, these mechanical standardisations were and still are underwritten by mapping them into a numerical and extensive characterisation. On top of standardised objects and procedures appeared assigned numerical equivalents which lent standardisation the seemingly apodictic certainty of deductive demonstrations. The algebraic becomes the socially enforced criterion for the previously more sensory, qualitative, and experiential encounters with becoming that were more likely in pre-industrial life. Here too, we see that the function of this reproductive protocol is not just notational but is the sine qua non for, in Althusser’s famous phrase, the manufacture of citizens as “subject subjects”, those concrete individuals who are educated to understand themselves ideologically in an imaginary relation with their real position in any society’s self-reproduction. Here, however, ideology performs that operation through that nominally least political of cognitive modes, the supposed friend of classical Marxism’s social science, the mathematical. The historical onset of this social and political reproductive hegemony, this uniform supplanting of time’s ineluctable differencing with the parasite of its associated model, can partial be found in the formation of metrics. Before the 19th century, the measures of space and time were local. Units of length and weight varied not just between nations but often by municipality. These parochial standards reflected indigenous traditions, actualities, personalities, and needs. This variation in measurement standards suggested that every exchange or judgment of kind and value relied upon the specificity of that instance. Every evaluation of an instance required perceptual acuity and not the banality of enumeration constituted by commodification and the accounting practices intrinsic to centralised governance. This variability in measure was complicated by similar variability in the currencies of the day. Thus, barter presented the participants with complexities and engagements of skills and discrete observation completely alien to the modern purchase of duplicate consumer objects with stable currencies. Almost nothing of life was iterative: every exchange was, more or less, an anomaly. However, in 1790, immediately following the French Revolution and as a central manifestation of its movement to rational democratisation, Charles Maurice de Talleyrand proposed a metrical system to the French National Assembly. The units of this metric system, based originally on observable features of nature, are now formally codified in all scientific practice by seven physical constants. Further, they are ubiquitous now in almost all public exchanges between individuals, corporations, and states. These units form a coherent and extensible structure whose elements and rules are subject to seemingly lossless symbolic exchange in a mathematic coherence aided by their conformity to decimal representation. From 1960, their basic contemporary form was established as the International System of Units (SI). Since then, all but three of the countries of the world (Myanmar, Liberia, and the United States), regardless of political organisation and individual history, have adopted these standards for commerce and general measurement. The uniformity and rational advantage of this system is easily demonstrable in just the absurd variation in the numeric bases of the Imperial / British system which uses base 16 for ounces/pounds, base 12 for inches/feet, base three for feet/yards, base 180 for degrees between freezing and cooling, 43,560 square feet per acre, eights for division of inches, etc. Even with its abiding antagonism to the French, Britain officially adopted the metric system as was required by its admission to the EU in 1973. The United States is the last great holdout in the public use of the metric system even though SI has long been the standard wanted by the federal government. At first, the move toward U.S. adoption was promising. Following France and rejecting England’s practice, America was founded on a decimal currency system in 1792. In 1793, Jefferson requested a copy of the standard kilogram from France in a first attempt to move to the metric system: however, the ship carrying the copy was captured by pirates. Indeed, The Metric Conversion Act of 1975 expressed a more serious national intention to adopt SI, but after some abortive efforts, the nation fell back into the more archaic measurements dominant since before its revolution. However, the central point remains that while the U.S. is unique in its public measurement standard among dominant powers, it is equally committed to the hegemonic application of a numerical rendition of events.The massive importance of this underlying uniformity is that it supplies the central global mechanism whereby the world’s chaotic variation is continuously parsed and supplanted into comparable, intelligible, and predictable units that understand individuating difference as anomaly. Difference, then, is understood in this method not as qualitative and intensive, which it necessarily is, but quantitative and extensive. Like Gradgrind’s “horse”, the living and unique thing is rendered through the Apollonian dream of standardisation and enumeration. While differencing is the only inherent quality of time’s chaotic flow, accounting and management requite iteration. To order the reproduction of modern society, the unique individuating differences that render an object as “this one”, what the Medieval logicians called haecceities, are only seen as “accidental” and “non-essential” deviations. This is not just odd but illogical since these very differences allow events to be individuated items so to appear as countable at all. As Leibniz’s principle, the indiscernibility of identicals, suggests, the application of the metrical same to different occasions is inherently paradoxical: if each unit were truly the same, there could only be one. As the etymology of “anomaly” suggests, it is that which is unexpected, irregular, out of line, or, going back to the Greek, nomos, at variance with the law. However, as the only “law” that always is at hand is the so-called “Second Law of Thermodynamics”, the inconsistently consistent roiling of entropy, the evident theoretical question might be, “how is anomaly possible when regularity itself is impossible?” The answer lies not in events “themselves” but exactly in the deductive valorisations projected by that most durable invention of the French Revolution adumbrated above, the metric system. This seemingly innocuous system has formed the reproductive and iterative bias of modern post-industrial perceptual homogenisation. Metrical modeling allows – indeed, requires – that one mistake the metrical changeling for the experiential event it replaces. Gilles Deleuze, that most powerful French metaphysician (1925-1995) offers some theories to understand the seminal production (not reproduction) of disparity that is intrinsic to time and to distinguish it from its homogenised representation. For him, and his sometime co-author, Felix Guattari, time’s “chaosmosis” is the host constantly parasitised by its symbolic model. This problem, however, of standardisation in the face of time’s originality, is obscured by its very ubiquity; we must first denaturalise the seemingly self-evident metrical concept of countable and uniform units.A central disagreement in ancient Greece was between the proponents of physis (often translated as “nature” but etymologically indicative of growth and becoming, process and not fixed form) and nomos (law or custom). This is one of the first ethical and so political debates in Western philosophy. For Heraclitus and other pre-Socratics, the emphatic character of nature was change, its differencing dynamism, its processual but not iterative character. In anticipation of Hume, Sophists disparaged nomos (νόμος) as simply the habituated application of synthetic law and custom to the fluidity of natural phenomena. The historical winners of this debate, Plato and the scientific attitudes of regularity and taxonomy characteristic of his best pupil, Aristotle, have dominated ever since, but not without opponents.In the modern era, anti-enlightenment figures such as Hamann, Herder, and the Schlegel brothers gave theoretical voice to romanticism’s repudiation of the paradoxical impulses of the democratic state for regulation and uniformity that Talleyrand’s “revolutionary” metrical proposal personified. They saw the correlationalism (as adumbrated by Meillassoux) between thought and thing based upon their hypothetical equitability as a betrayal of the dynamic physis that experience presented. Variable infinity might come either from the character of God or nature or, as famously in Spinoza’s Ethics, both (“deus sive natura”). In any case, the plenum of nature was never iterative. This rejection of metrical regularity finds its synoptic expression in Nietzsche. As a classicist, Nietzsche supplies the bridge between the pre-Socratics and the “post-structuralists”. His early mobilisation of the Apollonian, the dream of regularity embodied in the sun god, and the Dionysian, the drunken but inarticulate inexpression of the universe’s changing manifold, gives voice to a new resistance to the already dominate metrical system. His is a new spin of the mythic representatives of Nomos and physis. For him, this pair, however, are not – as they are often mischaracterised – in dialectical dialogue. To place them into the thesis / antithesis formulation would be to give them the very binary character that they cannot share and to, tacitly, place both under Apollo’s procedure of analysis. Their modalities are not antithetical but mutually exclusive. To represent the chaotic and non-iterative processes of becoming, of physis, under the rubric of a common metrics, nomos, is to mistake the parasite for the host. In its structural hubris, the ideological placebo of metrical knowing thinks it non-reductively captures the multiplicity it only interpellates. In short, the polyvalent, fluid, and inductive phenomena that empiricists try to render are, in their intrinsic character, unavailable to deductive method except, first, under the reductive equivalence (the Gradgrind pedagogy) of metrical modeling. This incompatibility of physis and nomos was made manifest by David Hume in A Treatise of Human Nature (1739-40) just before the cooptation of the 18th century’s democratic revolutions by “representative” governments. There, Hume displays the Apollonian dream’s inability to accurately and non-reductively capture a phenomenon in the wild, free from the stringent requirements of synthetic reproduction. His argument in Book I is succinct.Now as we call every thing custom, which proceeds from a past repetition, without any new reasoning or conclusion, we may establish it as a certain truth, that all the belief, which follows upon any present impression, is deriv'd solely from that origin. (Part 3, Section 8)There is nothing in any object, consider'd in itself, which can afford us a reason for drawing a conclusion beyond it; ... even after the observation of the frequent or constant conjunction of objects, we have no reason to draw any inference concerning any object beyond those of which we have had experience. (Part 3, Section 12)The rest of mankind ... are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement. (Part 4, Section 6)In sum, then, nomos is nothing but habit, a Pavlovian response codified into a symbolic representation and, pragmatically, into a reproductive protocol specifically ordered to exclude anomaly, the inherent chaotic variation that is the hallmark of physis. The Apollonian dream that there can be an adequate metric of unrestricted natural phenomena in their full, open, turbulent, and manifold becoming is just that, a dream. Order, not chaos, is the anomaly. Of course, Kant felt he had overcome this unacceptable challenge to rational application to induction after Hume woke him from his “dogmatic slumber”. But what is perhaps one of the most important assertions of the critiques may be only an evasion of Hume’s radical empiricism: “there are only two ways we can account for the necessary agreement of experience with the concepts of its objects: either experience makes these concepts possible or these concepts make experience possible. The former supposition does not hold of the categories (nor of pure sensible intuition) ... . There remains ... only the second—a system ... of the epigenesis of pure reason” (B167). Unless “necessary agreement” means the dictatorial and unrelenting insistence in a symbolic model of perception of the equivalence of concept and appearance, this assertion appears circular. This “reading” of Kant’s evasion of the very Humean crux, the necessary inequivalence of a metric or concept to the metered or defined, is manifest in Nietzsche.In his early “On Truth and Lies in a Nonmoral Sense” (1873), Nietzsche suggests that there is no possible equivalence between a concept and its objects, or, to use Frege’s vocabulary, between sense or reference. We speak of a "snake" [see “horse” in Dickens]: this designation touches only upon its ability to twist itself and could therefore also fit a worm. What arbitrary differentiations! What one-sided preferences, first for this, then for that property of a thing! The various languages placed side by side show that with words it is never a question of truth, never a question of adequate expression; otherwise, there would not be so many languages. The "thing in itself" (which is precisely what the pure truth, apart from any of its consequences, would be) is likewise something quite incomprehensible to the creator of language and something not in the least worth striving for. This creator only designates the relations of things to men, and for expressing these relations he lays hold of the boldest metaphors.The literal is always already a reductive—as opposed to literature’s sometimes expansive agency—metaphorisation of events as “one of those” (a token of “its” type). The “necessary” equivalence in nomos is uncovered but demanded. The same is reproduced by the habitual projection of certain “essential qualities” at the expense of all those others residing in every experiential multiplicity. Only in this prison of nomos can anomaly appear: otherwise all experience would appear as it is, anomalous. With this paradoxical metaphor of the straight and equal, Nietzsche inverts the paradigm of scientific expression. He reveals as a repressive social and political obligation the symbolic assertion homology where actually none can be. Supposed equality and measurement all transpire within an Apollonian “dream within a dream”. The concept captures not the manifold of chaotic experience but supplies its placebo instead by an analytic tautology worthy of Gradgrind. The equivalence of event and definition is always nothing but a symbolic iteration. Such nominal equivalence is nothing more than shifting events into a symbolic frame where they can be commodified, owned, and controlled in pursuit of that tertiary equivalence which has become the primary repressive modality of modern societies: money. This article has attempted, with absurd rapidity, to hint why some ubiquitous concepts, which are generally considered self-evident and philosophically unassailable, are open not only to metaphysical, political, and ethical challenge, but are existentially unjustified. All this was done to defend the smaller thesis that the concept of anomaly is itself a reflection of a global misrepresentation of the chaos of becoming. This global substitution expresses a conservative model and measure of the world in the place of the world’s intrinsic heterogenesis, a misrepresentation convenient for those who control the representational powers of governance. In conclusion, let us look, again too briefly, at a philosopher who neither accepts this normative world picture of regularity nor surrenders to Nietzschean irony, Gilles Deleuze.Throughout his career, Deleuze uses the word “pure” with senses antithetical to so-called common sense and, even more, Kant. In its traditional concept, pure means an entity or substance whose essence is not mixed or adulterated with any other substance or material, uncontaminated by physical pollution, clean and immaculate. The pure is that which is itself itself. To insure intelligibility, that which is elemental, alphabetic, must be what it is itself and no other. This discrete character forms the necessary, if often tacit, precondition to any analysis and decomposition of beings into their delimited “parts” that are subject to measurement and measured disaggregation. Any entity available for structural decomposition, then, must be pictured as constituted exhaustively by extensive ones, measurable units, its metrically available components. Dualism having established as its primary axiomatic hypothesis the separability of extension and thought must now overcome that very separation with an adequacy, a one to one correspondence, between a supposedly neatly measurable world and ideological hegemony that presents itself as rational governance. Thus, what is needed is not only a purity of substance but a matching purity of reason, and it is this clarification of thought, then, which, as indicated above, is the central concern of Kant’s influential and grand opus, The Critique of Pure Reason.Deleuze heard a repressed alternative to the purity of the measured self-same and equivalent that, as he said about Plato, “rumbled” under the metaphysics of analysis. This was the dark tradition he teased out of the Stoics, Ockham, Gregory of Rimini, Nicholas d’Autrecourt, Spinoza, Meinong, Bergson, Nietzsche, and McLuhan. This is not the purity of identity, A = A, of metrical uniformity and its shadow, anomaly. Rather than repressing, Deleuze revels in the perverse purity of differencing, difference constituted by becoming without the Apollonian imposition of normalcy or definitional identity. One cannot say “difference in itself” because its ontology, its genesis, is not that of anything itself but exactly the impossibility of such a manner of constitution: universal anomaly. No thing or idea can be iterative, separate, or discrete.In his Difference and Repetition, the idea of the purely same is undone: the Ding an sich is a paradox. While the dogmatic image of thought portrays the possibility of the purely self-same, Deleuze never does. His notions of individuation without individuals, of modulation without models, of simulacra without originals, always finds a reflection in his attitudes toward, not language as logical structure, but what necessarily forms the differential making of events, the heterogenesis of ontological symptoms. His theory has none of the categories of Pierce’s triadic construction: not the arbitrary of symbols, the “self-representation” of icons, or even the causal relation of indices. His “signs” are symptoms: the non-representational consequences of the forces that are concurrently producing them. Events, then, are the symptoms of the heterogenetic forces that produce, not reproduce them. To measure them is to export them into a representational modality that is ontologically inapplicable as they are not themselves themselves but the consequences of the ongoing differences of their genesis. Thus, the temperature associated with a fever is neither the body nor the disease.Every event, then, is a diaphora, the pure consequent of the multiplicity of the forces it cannot resemble, an original dynamic anomaly without standard. This term, diaphora, appears at the conclusion of that dialogue some consider Plato’s best, the Theaetetus. There we find perhaps the most important discussion of knowledge in Western metaphysics, which in its final moments attempts to understand how knowledge can be “True Judgement with an Account” (201d-210a). Following this idea leads to a theory, usually known as the “Dream of Socrates”, which posits two kinds of existents, complexes and simples, and proposes that “an account” means “an account of the complexes that analyses them into their simple components … the primary elements (prôta stoikheia)” of which we and everything else are composed (201e2). This—it will be noticed—suggests the ancient heritage of Kant’s own attempted purification of mereological (part/whole relations) nested elementals. He attempts the coordination of pure speculative reason to pure practical reason and, thus, attempts to supply the root of measurement and scientific regularity. However, as adumbrated by the Platonic dialogue, the attempted decompositions, speculative and pragmatic, lead to an impasse, an aporia, as the rational is based upon a correspondence and not the self-synthesis of the diaphorae by their own dynamic disequilibrium. Thus the dialogue ends inconclusively; Socrates rejects the solution, which is the problem itself, and leaves to meet his accusers and quaff his hemlock. The proposal in this article is that the diaphorae are all that exists in Deleuze’s world and indeed any world, including ours. Nor is this production decomposable into pure measured and defined elementals, as such decomposition is indeed exactly opposite what differential production is doing. For Deleuze, what exists is disparate conjunction. But in intensive conjunction the same cannot be the same except in so far as it differs. The diaphorae of events are irremediably asymmetric to their inputs: the actual does not resemble the virtual matrix that is its cause. Indeed, any recourse to those supposedly disaggregate inputs, the supposedly intelligible constituents of the measured image, will always but repeat the problematic of metrical representation at another remove. This is not, however, the traditional postmodern trap of infinite meta-shifting, as the diaphoric always is in each instance the very presentation that is sought. Heterogenesis can never be undone, but it can be affirmed. In a heterogenetic monism, what was the insoluble problem of correspondence in dualism is now its paradoxical solution: the problematic per se. What manifests in becoming is not, nor can be, an object or thought as separate or even separable, measured in units of the self-same. Dogmatic thought habitually translates intensity, the differential medium of chaosmosis, into the nominally same or similar so as to suit the Apollonian illusions of “correlational adequacy”. However, as the measured cannot be other than a calculation’s placebo, the correlation is but the shadow of a shadow. Every diaphora is an event born of an active conjunction of differential forces that give rise to this, their product, an interference pattern. Whatever we know and are is not the correlation of pure entities and thoughts subject to measured analysis but the confused and chaotic confluence of the specific, material, aleatory, differential, and unrepresentable forces under which we subsist not as ourselves but as the always changing product of our milieu. In short, only anomaly without a nominal becomes, and we should view any assertion that maps experience into the “objective” modality of the same, self-evident, and normal as a political prestidigitation motivated, not by “truth”, but by established political interest. ReferencesDella Volpe, Galvano. Logic as a Positive Science. London: NLB, 1980.Deleuze, Gilles. Difference and Repetition. Trans. Paul Patton. New York: Columbia UP, 1994.———. The Logic of Sense. Trans. Mark Lester. New York: Columbia UP, 1990.Guenon, René. The Reign of Quantity. New York: Penguin, 1972.Hawley, K. "Identity and Indiscernibility." Mind 118 (2009): 101-9.Hume, David. A Treatise of Human Nature. Oxford: Clarendon, 2014.Kant, Immanuel. Critique of Pure Reason. Trans. Norman Kemp Smith. London: Palgrave Macmillan, 1929.Meillassoux, Quentin. After Finitude: An Essay on the Necessity of Contingency. Trans. Ray Brassier. New York: Continuum, 2008.Naddaf, Gerard. The Greek Concept of Nature. Albany: SUNY, 2005. Nietzsche, Friedrich. The Birth of Tragedy. Trans. Douglas Smith. Oxford: Oxford UP, 2008.———. “On Truth and Lies in a Nonmoral Sense.” Trans. Walter Kaufmann. The Portable Nietzsche. New York: Viking, 1976.Welch, Kathleen Ethel. "Keywords from Classical Rhetoric: The Example of Physis." Rhetoric Society Quarterly 17.2 (1987): 193–204.