Common use of Anon Clause in Contracts

Anon. ‘▇▇▇▇▇▇▇▇▇ ▇▇▇▇▇▇▇ Among the Alps (Book Review), The Spectator, 44 (1871), 922-23 (p. 923). 66 ▇▇▇▇▇▇▇, Hours, p. 104. 67 Ibid., p. 142; 198; 165; 189; 304. undermine my earlier claim that matter forces ▇▇▇▇▇▇▇ to think. Rather, they appear to imply that ▇▇▇▇▇▇▇ sees the mountains as regions to be conquered and playgrounds in which to test his own strength. On the surface then, adventurous exploration and the effort required to attain a state of verticality embodies a double function. It stands as a metaphor for the all- encompassing progress of materialism while furnishing the heroic explorer with added experiential clout. ▇▇▇▇▇ ▇▇▇▇▇ has demonstrated that other famous nineteenth-century mountaineers such as ▇▇▇▇▇▇ ▇▇▇▇▇▇▇ believed that direct interaction with nature, and the muscular exertion undertaken on the part of the climber, constituted an authoritative claim to empirical knowledge. Following ▇▇▇▇▇▇▇’s rhetoric, Alpinist scientists like ▇▇▇▇▇▇▇ could thus speak of having undergone “a rigorous experience on behalf of science”.68 The more life-threatening or daring the experience and the greater levels of verticality attained, the more the theory in question could itself be grounded upon solid scientific principles. ▇▇▇▇▇▇▇’▇ Alpine reports play with these tropes, his athletic strength and aptitude for climbing supposedly bringing him greater scientific knowledge too. Like the muscular Christianity of ▇▇▇▇▇▇▇ ▇▇▇▇▇▇▇▇, the Alpinists saw sport and fitness as activities central to the promotion of physical, intellectual, moral and manly health. Moreover, in predicating his metaphors on the vertical axis, ▇▇▇▇▇▇▇ taps into pre-existing cognitive prejudices prioritising the value of height and extremes of difference. Consequently, the power and energies of ▇▇▇▇▇▇▇’▇ own body and the virtuous qualities of disciplined exercise are inextricably woven into the textual fabric of his mountaineering journals. “The present volume,” ▇▇▇▇▇▇▇ writes in the preface to Hours of Exercise, “is for the most part a record of bodily action, written ... to preserve to myself the memory of strong and joyous hours”.69 Yet while these self-aggrandising and combative overtones provided ▇▇▇▇▇▇▇’▇ critics with evidence of his vanity, there is 68 ▇▇▇▇▇, ‘Heroic’, p. 66. 69 ▇▇▇▇▇▇▇, Hours, p. v. also another interpretation in which confrontation with nature works to complicate the world/man divide. The first of these is a form of duality. In both his bodily response to the world and its poetic expression on the page, ▇▇▇▇▇▇▇ enters into a form of transcendental communion, far removed from deterministic, mechanical analysis. He and his surroundings are united in an aesthetic and spiritual bond, underscored by subjective experience, intuition and creativity. But whereas romanticism saw these qualities as antithetical to science, under Tyndallic duality, they constitute a key element of scientific inquiry. Their underlying logic is thus conjunction, pairing, and the addition of two parts to make a single whole. The second is a form of duelity, a radical ethics of (dis)embodied thought and action predicated on the abstraction of phenomenological experience. This aspect of ▇▇▇▇▇▇▇’▇ materialism prises open the epistemological gap separating subject and the world to peer into its vertiginous depths. To derive “physical theories which lie beyond experience” ▇▇▇▇▇▇▇ claims in the Address, demands “a process of abstraction from experience”. 70 Like duality, this duelistic response constitutes a similar development of romantic principles but takes, as its predicate, the recognition of nature’s awesome and awful powers. Rather than joining in harmonious communion with nature, it allows extreme forces to bend, twist and remould the body in order to produce a far-from-equilibrium experiential and physiological response.71 While duality is a harmonious epistemological state of oneness, duelity is a fundamentally violent process: it involves ripping things apart and smashing them back together to make something new. In other words it is a willingly entered into combative process between the human body and nonhuman world. It is in this double bind of the dualistic and duelistic transformation of the sublime, in the oscillation between extremes of contemplation and action, spiritual reverence and the potential for 70 ▇▇▇▇▇▇▇, Address, p. 52. 71 As described in this thesis’ Introduction, such bodily changes involve more intense processes of differentiation, having to pass through extreme critical thresholds to reach a temporary state of bodily non-equilibrium, i.e., outside of the ordinary, ‘resting’ state of the body that is its default mode. existential terror, that poetic intuition and embodied knowledge play as important a role in ▇▇▇▇▇▇▇’▇ materialistic science as analysis, logic and reason.