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Abstract. Using multiple scales of observation in studying the fractures of the bedrock increases the reliability and representativeness of the respective studies. This is because the discontinuities, i.e., the fractures, in the bedrock lack any characteristic length and instead occur within a large range of scales of approximately 10 orders of magnitude. Consequently, fracture models need to be constructed based on representative multi-scale datasets to enable valid interpolation and extrapolation of common scaling laws to all fracture sizes. In this paper, we combine a detailed bedrock fracture study from an extensive bedrock outcrop area with lineament interpretation using Light Detection And Ranging (LiDAR) and geophysical data. Our study offers lineament data in an intermediary length range missing from Discrete Fracture Network -modelling conducted at Olkiluoto, a nuclear spent fuel facility in Finland. In addition, this study also provides a robust multi-scale fracture and lineament dataset which has been thoroughly analysed for the purposes of understanding the uncertainties and differences in the different datasets. Our analysis further covers the topological, scale-independent, fracture network characteristics. Results of our study include the discovery of three distinct azimuth sets, N-S, NE-SW and WNW-ESE, both single scale and multi-scale power-law models for fracture and lineaments and further insight into a trend of decreasing apparent connectivity of fracture networks as the scale of observation increases. Specifically, a multi-scale power-law exponent of -1.13 is fitted to fracture and lineament lengths although we found that individually the fractures and lineaments might follow distinct power-laws rather than a common one.

Abstract This article considers a text-unit known in five Syriac codices and consisting of up to three magical recipes. The target of all these recipes is a mill: two of them are curses (ˀassārā ‘binding spell’) and intend to stop the mill, while the third one is a counter-spell (šeryānā ‘loosening spell’), which aims to annul the curse. One of the two binding spells includes a rare example of an Arabic incantation written in Garshuni. The main purpose of this article is to make these texts available via critical editions. In addition, light is shed on the broader context of magical practices, by drawing attention to Syriac recipes for an oven and their Jewish parallels, and by presenting two Jewish parallels of spells related to a mill: a Judaeo-Arabic text from the Cairo Genizah and a spell from a Byzantine manuscript. We offer a reconsideration of the interpretation of the Judaeo-Arabic text, as our reading differs from that of the Editio Priceps.

AbstractWe recount the life, work, and legacy of the theoretical physicist Roy Glauber (1925–2018). Admitted to Harvard at age 16, called upon to participate in the Manhattan Project at age eighteen, and appointed to the Harvard Physics faculty at age 29, Glauber is credited with seminal contributions to three separate fields of physics: nuclear scattering, statistical physics, and foundational work in quantum optics, which earned him the 2005 Nobel Prize in Physics. Over decades, Glauber was also a dedicated teacher of high‐school, college, and graduate students. His pedagogical gifts are reflected in his lucid papers that read as if they were written yesterday.Key points perspective on the life, work, and legacy of the 2005 Physics Nobel laureate Roy Glauber (1925–2018) impact of Glauber's contributions on large swaths of physics, from nuclear to optical to condensed matter Glauber's work in quantum optics has nurtured burgeoning areas of quantum science and engineering

Introduction to the JGB Special Focus section, "Flows and Counterflows of Buddhism ‘South of the West’: Australia, New Zealand, and Hawaiʻi." In this special issue, we endeavour to explore horizontal flows and counter flows of Buddhism on ‘paths less travelled’ across the Pacific sea of islands, and ‘South of the West’ (Gibson 1992) rather than the usual ‘from Asia to Europe and the Americas’ story. As such, this special issue fits within the more recent scholarship on the globalisation of Buddhism that seeks to point to a more complex picture of historical and contemporary flows of Buddhist ideas, practices, objects and peoples across the globe.

I discuss an exchange of verses between Antonio de Velasco and his cousin Fadrique Enríquez, Admiral of Castile, published in the 1514 edition of the Cancionero general, concerning an erotic joust between a court lady and her six suitors who did not turn up to participate in the joust. This poem has already been analysed by Ian Macpherson, but I take his analysis further and identify the lady and her sixth suitor and offer a more exact timeframe for its composition. I also identify this lady as one of the court ladies satirised as a prostitute in the anonymous and highly obscene Carajicomedia and discuss her Jewish converso relatives.

Abstract Claire Denis and Gilles Deleuze have initiated some of the most radical questioning of the human figure in recent French culture. This tendency has escalated in recent years, as Denis turns her gaze towards interstellar matter in High Life (2018), while a growing trend within Deleuze studies has developed the idea of a ‘dark Deleuze’ intent on leaving behind the human once and for all. This article takes these developments as an occasion to broach ethical questions about the implications of Denis and Deleuze’s non-anthropocentric perspective: what happens to relations between humans in a world of heightened non-human animacy? By reading High Life alongside a key text for this ‘dark Deleuze’, ‘Michel Tournier et le monde sans autrui’ (1967), I demonstrate how Denis and Deleuze’s parallel exploration of nonhuman ecologies eventually diverges. Where Deleuze dives head-first into a world of matter and molecules, Denis traces a more dynamic trajectory. Through attention to the racial and postcolonial dynamics of the environments she surveys, she inflects Deleuze’s fusional ontology with a more careful thinking of alterity. Antisocial drives, in Denis, are able to be recuperated into a renewed human sociality, one that is traversed and maintained by environmental processes.

AbstractThere is a pseudo‐embryology flourishing today, well nourished by popular science, religious ideologies, and the public media. Just as eugenics was a pseudoscience that influenced (and still influences) American popular culture and which was responsible for racist anti‐immigration laws (such as the Immigration Restriction Act of 1924), pseudo‐embryology is also influencing popular culture and legislation. This new pseudoscience promotes the belief that science supports current zygotic and fetal personhood movements as well as anti‐abortion legislation. However, what often passes for science are actually ideological myths, often grounded in and supporting male superiority. Indeed, the first myth of pseudo‐embryology is that fertilization is a masculine act that can be viewed as a classical hero narrative. The second myth is that fertilization is ensoulment, allowing it to displace the feminine act of birth as to when life begins. Here, DNA is seen to play the secular analogue of soul. The third myth is that the fetus in the womb is an independent autonomous entity and that birth merely moves the fetus from the womb to the outside world. This expresses the "seed‐in‐the‐soil" myth that was also prevalent in ancient cultures. In this manner, masculine stories of fertilization are valorized while feminine narratives of birth are suppressed. So when public narratives discuss what "science" says about when human life begins, we are not really discussing science. Rather, we are allowing our discussions to fall back into tenacious ancient misogynist myths that have nothing to do with the conclusions of modern developmental biology.Key points There is no consensus among biologists as to when personhood begins. Different biologists have proposed that personhood begins at such events as fertilization, gastrulation, the acquisition of an EEG pattern, and birth. Other scientists claim that the acquisition of personhood is gradual or that the question of personhood is not a biological one. The “science” debated in public discussions is not the set of conclusions based on biological research. Political discussions of reproduction are often based on false culturally‐based stories. Fertilization is falsely perceived as a race of sperm through a passive female, emphasizing male performance rather than interactions and mutual gamete maturation. The genome is falsely depicted as one's soul, promoting the idea that fertilization is ensoulment. Genetic determinism is often assumed, and plasticity ignored. The fetus is falsely depicted as a seed in nutritive soil, autonomous from the mother. The joint nature of maternal and fetal physiologies and anatomies are marginalized. The false narratives combine to form a “pseudo‐embryology” that influences our thoughts and laws.